Website: Studying the Word of God
Authors: Brian K. McPherson and Scott McPherson
Web Address (URL): biblestudying.net
Open Theism
I.
Introduction
a. Overview of Study
i. Introduction to Central Issues, Historical and Philosophical
Background
ii. Introduction to Views (Calvinism, Traditional Freewill/Our View,
and Open Theism)
iii. Discuss Some Common Equivocations, Distractions, and
Insufficient Arguments
iv. Preliminary Fundamental Topics (God’s Attributes, God and
Time)
v. Knowledge is not deterministic
1. Also Molinism
2. And *Counterfactuals
vi. Whether Simple Foreknowledge Is Practical and Useful
vii. Prayer and God’s Responsiveness and Foreknowledge
viii. Our Model – The Trinity Explains the Evidence
1. Voluntary Diminished Stature, particularly before the
Incarnation
ix. God Has Exhaustive Knowledge of the Past, Present, and Future
x. God Has Specific, Certain Knowledge of Distant Future Events
that He Has Not Determined
b. Central Issues and Questions
i. Are (premise 1) absolute divine knowledge and (premise 2) divine
determinism logically linked? (i.e. Does one necessitate the other?)
1. Two versions:
a. Starting From Divine Determinism –
i. God knows all things because God
chooses/causes all things.
1. Calvinist and Pagan Mysticism Main
Argument.
b. Starting From Absolute Divine Knowledge –
i. God is immutable (unchanging) and
impassible (unaffected by outside factors).
ii. God’s mind, wisdom, and understanding are
part of who God is.
iii. The impassibility of God’s knowledge
means that God’s knowledge of history is
not affected or determined by outside factors
such as the unfolding of history itself or
human choices, etc.
iv. The immutability of God’s knowledge
means that God’s knowledge of history is
inevitable and so history must unfold in such
a way as to conform exactly to what God
knows about it.
1. Pagan Mysticism Main argument.
2. Lesser Calvinist Argument.
2. Platonism (Gnosticism): Yes
3. Calvinism: Yes
4. Open Theism: Yes
5. Freewill Theology (our view): No
ii. Does God determine all events/all things?
1. Platonism (Gnosticism): Yes
2. Calvinism: Yes
3. Open Theism: No
4. Freewill Theology (our view): No
iii. Does God know all events/all things?
1. Platonism (Gnosticism): Yes
2. Calvinism: Yes
3. Open Theism: No
4. Freewill Theology (our view): Yes
iv. Summary
1. Platonism (Gnosticism) and Calvinism…
a. accept the logical link itself
b. AND accept that both premises are true.
2. Open Theism…
a. accepts the logical link
b. BUT rejects both premises as false.
3. Our Position (Traditional Freewill Theology)…
a. rejects the logical link
b. accepts one premise as true
c. BUT rejects the other premise as false
c. Historical and Philosophical Background
i. Reference 1
1. Pantheism as entirely fatalistic
2. Classic Theism as holding to both freewill and divine
omniscience including foreknowledge
3. Panentheism, the origins of Open Theism
“Pantheism, Nature and significance, Freedom or determinism – In those forms of
pantheism that envisage the eternal God literally encompassing the world, man is an
utterly fated part of a world that is necessarily just as it is, and freedom is thus
illusion. To be sure, Classical Theism holds to the freedom of man but insists that
this freedom is compatible with a divine omniscience that includes his knowledge of
the total future. Thus the question arises whether or not such freedom is illusory.
Panentheism, by insisting that future reality is indeterminate or open and that man
and God, together, are in the process of determining what the future shall be,
probably supports the doctrine of man's freedom more completely than does any
alternative point of view.” – Encyclopaedia Britannica 2004 Deluxe Edition
ii. Reference 2
1. Early concepts by Plato
2. This world is generated by a realm of “Forms, or Ideas”
which are “eternal and changeless”
Plato, General features of the dialogues, Doctrine of Forms – The theory of Forms has
as its foundation the assumption that beyond the world of physical things there is a
higher, spiritual realm of Forms, or Ideas, such as the Form of Beauty or Justice. This
realm of Forms, moreover, has a hierarchical order, the highest level being that of
the Form of the Good. Whereas the physical world, perceived with the senses, is in
constant flux and knowledge derived from it restricted and variable, the realm of Forms,
apprehensible only by the mind, is eternal and changeless. Each Form is the pattern
of a particular category of things in this world…
iii. Reference 3
1. After Plato, further development of the “Nous (or Mind)”
in connection to determinism in Greek philosophy
a. Including Stoicism
b. Including Neo-Platonism
Pantheism, Pantheism and panentheism in ancient and medieval philosophy, GrecoRoman doctrines – The philosopher Anaxagoras, one of the great dignitaries at Athens
in the golden age of Pericles, approached the problem somewhat in the manner of
Heracleitus. Nous (or Mind) he held to be the principle of order for all things as well
as the principle of their movement...Stoicism, one of the foremost of the postAristotelian schools of thought, represents an immanentistic pantheism of the
Heracleitean variety. First of all, the Stoics accepted the decision of Heracleitus that an
indwelling fire is the principal element entering into all transformations and is also the
principle of reason, the logos, ordering as well as animating all things, but that,
second, there is a World-Soul, which is diffused throughout the world and penetrates it in
every part. Rather than approximating Plato's spiritual World-Soul, the Stoic
World-Soul is more like the Nous of Anaxagoras. The Stoics were Materialists, and
their diffuse World-Soul is, thus, an extended form of subtle matter. That everything is
determined by the universal reason is an unvarying theme in Stoicism; and this fact
suggests that Stoic pantheism, despite its immanentism, stresses the categories of
absoluteness rather than those of relativity in the relations holding between God and the
world…The life of reason brings man into harmony with God and with nature and
helps him to understand his fate, which is his place in the universal system. Although
the view is an amalgam of several types of pantheism, this particular mixture has
retained its identity. It is therefore useful to call this position, or any similar combination
of themes, by the name Stoic pantheism…Plotinus, the creator of one of the most
thoroughgoing philosophical systems of ancient times, may be taken to represent
Neoplatonism, an influential modification of Plato's attempt to deal with absoluteness
and relativity in the divine. Plotinus' system consists of the One—the absolute God
who is the supreme power of the system—the intermediate Nous, and the WorldSoul (with the world as its internal content). His World-Soul follows the Platonic
model.
iv. Reference 4
1. General connection in pagan philosophy of God’s mind as
the cause of determinism
“Pantheism, Pantheism and panentheism in ancient and medieval philosophy,
Greco-Roman doctrines – The first step in this direction was taken by Xenophanes, a
religious thinker and rhapsodist...He believed that God is the supreme power of the
universe, ruling all things by the power of his mind.” – Encyclopaedia Britannica 2004
Deluxe Edition
v. Reference 5
1. Degree of Stoic influence
2. Relationship to Plato
3. Essential framework includes “fated causality” and
necessity controlling all things
“Stoicism, Nature and scope of Stoicism – The Hellenistic Age was a time of
transition, and the Stoic philosopher was perhaps its most influential
spokesman...Stoicism takes its name from the place where its founder, Zeno of Citium
(Cyprus), customarily lectured—the Stoa Poikile (Painted Colonnade). Zeno, who
flourished in the early 3rd century BC, showed in his own doctrines the influence of
earlier Greek attitudes, particularly those mentioned above. He was apparently well
versed in Platonic thought, for he had studied at Plato's Academy both with
Xenocrates of Chalcedon and with Polemon of Athens, successive heads of the
Academy...He also established the central Stoic doctrines in each part, so that later
Stoics were to expand rather than to change radically the views of the founder. With
some exceptions (in the field of logic), Zeno thus provided the following themes as the
essential framework of Stoic philosophy: logic as an instrument and not as an end in
itself; human happiness as a product of life according to nature…belief in the fated
causality that necessarily binds all things…”
vi. Reference 6
1. affirmation of “Platonic unity of the universe” – reveals a
pantheistic outlook
2. resulting deterministic outlook
3. relationship to Gnostic concepts of humankind sharing
divine nature of a universal spirit
“Roman religion, Religion in the later Republic: crises and newtrends – Astrological
practices received encouragement from Stoic philosophy, which was introduced to Rome
in the 2nd and early 1st centuries BC, notably by Panaetius and Poseidonius. The Stoics
saw this pseudoscience as proof of the Platonic unity of the universe. Stoicism
affected Roman religious thinking in at least three other ways. First, it had a
deterministic effect, encouraging a widespread belief in Fate and also, somewhat
illogically, in Fortune, both of which were revered in other parts of the Mediterranean
and Middle Eastern world. Second, Stoicism infused a new spirituality into religious
thinking by its insistence that the human soul is part of the universal spirit and
shares its divinity.” – Encyclopaedia Britannica 2004 Deluxe Edition
vii. Reference 7
1. Stoic view that “everything” is controlled by a divine plan
2. Association of the term “Providence” to support this notion
3. Specifically, the idea that “God wills everything that
happens to man”
“Providence, Nature and significance – The Stoic school disagreed with those who
believed that the world was ruled by blind fate; they did not deny that a controlling
power exists, but, as everything happens according to a benevolent divine plan, they
preferred to call this power Providence. According to the Stoic emperor Marcus
Aurelius, God wills everything that happens to man, and for that reason nothing
that occurs can be considered evil. Stoic ideas about Providence influenced
Christianity.” – Encyclopaedia Britannica 2004 Deluxe Edition
viii. Reference 8
1. Pulling concepts together
a. Divine reason as “fate”
b. Divine reason as “present everywhere” (pantheistic)
c. Divine reason as identified with the “Idea (or
Platonic Forms) that are in the mind of God”
i. Particular as incorporated by some early
Christian theologians
“Logos (Greek, "word,""reason,""ratio"), in ancient and especially in medieval
philosophy and theology, the divine reason that acts as the ordering principle of the
universe. The 6th-century BC Greek philosopher Heraclitus was the first to use the
term Logos in a metaphysical sense. He asserted that the world is governed by a
firelike Logos, a divine force that produces the order and pattern discernible in the
flux of nature…In Stoicism, as it developed after the 4th century BC, the Logos is
conceived as a rational divine power that orders and directs the universe; it is
identified with God, nature, and fate. The Logos is "present everywhere" and seems
to be understood as both a divine mind and at least a semiphysical force, acting
through space and time…At the beginning of the Gospel of John, Jesus Christ is
identified with the Logos made incarnate, the Greek word logos being translated as
"word" in the English Bible…John's conception of Christ was probably influenced by
Old Testament passages as well as by Greek philosophy, but early Christian
theologians developed the conception of Christ as the Logos in explicitly Platonic
and Neoplatonic terms (see Neoplatonism). The Logos, for instance, was identified
with the will of God, or with the Ideas (or Platonic Forms) that are in the mind of
God.” – Contributed By: Robert S. Brumbaugh, "Logos," Microsoft® Encarta®
Encyclopedia 99. © 1993-1998 Microsoft Corporation. All rights reserved.
ix. Reference 9
1. The earliest non-canonical church writers are widely
acknowledge to have held to the view known as “simple
foreknowledge” which entails that God is absolutely
omniscient and that his foreknowledge is absolute also.
a. Their view was not deterministic or similar to a
divine mind the reason or “Ideas” of which were
eternal, changeless, and controlled all things
b. Reference 1 (from above)
“Pantheism, Nature and significance, Freedom or determinism – To be sure,
Classical Theism holds to the freedom of man but insists that this freedom is
compatible with a divine omniscience that includes his knowledge of the total
future.” – Encyclopaedia Britannica 2004 Deluxe Edition
2. Justin Martyr
a. Circa 100-165 A.D.
b. Directly addresses that God does have
foreknowledge BUT that there is no fatal necessity
in the Christian view despite God’s foreknowledge
(i.e. man has freewill)
“But lest some suppose, from what has been said by us, that we say that whatever
happens, happens by a fatal necessity, because it is foretold as known beforehand,
this too we explain. We have learned from the prophets, and we hold it to be true, that
punishments, and chastisements, and good rewards, are rendered according to the merit
of each man's actions. Since if it be not so, but all things happen by fate, neither is
anything at all in our own power. For if it be fated that this man, e.g., be good, and this
other evil, neither is the former meritorious nor the latter to be blamed. And again,
unless the human race have the power of avoiding evil and choosing good by free
choice, they are not accountable for their actions, of whatever kind they be. But that
it is by free choice they both walk uprightly and stumble, we thus demonstrate. We
see the same man making a transition to opposite things. Now, if it had been fated that he
were to be either good or bad, he could never have been capable of both the opposites,
nor of so many transitions. But not even would some be good and others bad, since we
thus make fate the cause of evil, and exhibit her as acting in opposition to herself; or that
which has been already stated would seem to be true, that neither virtue nor vice is
anything, but that things are only reckoned good or evil by opinion; which, as the
true word shows, is the greatest impiety and wickedness. But this we assert is
inevitable fate, that they who choose the good have worthy rewards, and they who
choose the opposite have their merited awards. For not like other things, as trees and
quadrupeds, which cannot act by choice, did God make man: for neither would he be
worthy of reward or praise did he not of himself choose the good, but were created for
this end;(2) nor, if he were evil, would he be worthy of punishment, not being evil of
himself, but being able to be nothing else than what he was made.” – JUSTIN MARTYR,
THE FIRST APOLOGY OF JUSTIN, CHAP. XLIII--RESPONSIBILITY ASSERTED.
“So that what we say about future events being foretold, we do not say it as if they
came about by a fatal necessity; but God foreknowing all that shall be done by all
men, and it being His decree that the future actions of men shall all be recompensed
according to their several value, He foretells by the Spirit of prophecy that He will
bestow meet rewards according to the merit of the actions done, always urging the human
race to effort and recollection, showing that He cares and provides for men.” – JUSTIN
MARTYR, THE FIRST APOLOGY OF JUSTIN, CHAP. XLIV.--NOT NULLIFIED BY
PROPHECY.
3. Irenaeus
a. Circa 125-202 A.D. bishop of Lyons, disciple of St.
Polycarp (a disciple of the Apostle John)
i. This first quote is Irenaeus recounting the
Gnostic’s critique of the Christian freewill
perspective as problematic while asserting
their own deterministic view to be correct
ii. Then Irenaeus critiques their critique
1. NOTICE how Irenaeus’ critique
merely repeats Justin’s (i.e.
fate/determinism negated by the
deservedness of reward and
punishment)
“6. Those, again, who maintain the opposite to these ['conclusions], do themselves
present the Lord as destitute of power, as if, forsooth, He were unable to accomplish
what He willed; or, on the other hand, as being ignorant that they were by nature
"material," as these men express it, and such as cannot receive His immortality. "But
He should not," say they, "have created angels of such a nature that they were
capable of transgression, nor men who immediately proved ungrateful towards
Him; for they were made rational beings, endowed with the power of examining and
judging, and were not [formed] as things irrational or of a [merely] animal nature,
which can do nothing of their own will, but are drawn by necessity and compulsion
to what is good, in which things there is one mind and one usage, working
mechanically in one groove (inflexibiles el sine judicio), who are incapable of being
anything else except just what they had been created." But upon this supposition,
neither would what is good be grateful to them, nor communion with God be precious,
nor would the good be very much to be sought after, which would present itself without
their own proper endeavour, care, or study, but would be implanted of its own accord and
without their concern. Thus it would come to pass, that their being good would be of
no consequence, because they were so by nature rather than by will, and are
possessors of good spontaneously, not by choice; and for this reason they would not
understand this fact, that good is a comely thing, nor would they take pleasure in it. For
how can those who are ignorant of good enjoy it? Or what credit is it to those who have
not aimed at it? And what crown is it to those who have not followed in pursuit of it, like
those victorious in the contest?” – Irenaeus, Against Heresies, Book IV, CHAP.
XXXVII.--MEN ARE POSSESSED OF FREE WILL, AND ENDOWED WITH THE
FACULTY OF MAKING A CHOICE. IT IS NOT TRUE, THEREFORE, THAT SOME
ARE BY NATURE GOOD, AND OTHERS BAD.
iii. Below Irenaeus presents both the freewill of
men in becoming evil and being good
1. And he asserts God’s foreknowledge
regarding such things
“1. Man has received the knowledge of good and evil. It is good to obey God, and to
believe in Him, and to keep His commandment, and this is the life of man; as not to
obey God is evil, and this is his death. Since God, therefore, gave [to man] such
mental power (magnanimitatem) man knew both the good of obedience and the evil of
disobedience, that the eye of the mind, receiving experience of both, may with judgment
make choice of the better things; and that he may never become indolent or neglectful of
God's command; and learning by experience that it is an evil thing which deprives
him of life, that is, disobedience to God, may never attempt it at all, but that,
knowing that what preserves his life, namely, obedience to God, is good, he may
diligently keep it with all earnestness. Wherefore he has also had a twofold experience,
possessing knowledge of both kinds, that with discipline he may make choice of the
better things...2. …If then, thou shalt deliver up to Him what is thine that is, faith
towards Him and subjection, thou shalt receive His handiwork, and shall be a
perfect work of God…3. If, however, thou wilt not believe in Him, and wilt flee from
His hands, the cause of imperfection shall be in thee who didst not obey, but not in
Him who called [thee]. For He commissioned [messengers] to call people to the
marriage, but they who did not obey Him deprived themselves of the royal supper.(3) The
skill of God, therefore, is not defective, for He has power of the stones to raise up
children to Abraham;(4) but the man who does not obtain it is the cause to himself of his
own imperfection. Nor, [in like manner], does the light fail because of those who have
blinded themselves; but while it remains the same as ever, those who are [thus]
blinded are involved in darkness through their own fault. The light does never
enslave any one by necessity; nor, again, does God exercise compulsion upon any one
unwilling to accept the exercise of His skill. Those persons, therefore, who have
apostatized from the light given by the Father, and transgressed the law of liberty,
have done so through their own fault, since they have been created free agents, and
possessed of power over themselves. 4. But God, foreknowing all things, prepared fit
habitations for both, kindly conferring that light which they desire on those who seek
after the light of incorruption, and resort to it; but for the despisers and mockers who
avoid and turn themselves away from this light, and who do, as it were, blind themselves,
He has prepared darkness suitable to persons who oppose the light, and He has inflicted
an appropriate punishment upon those who try to avoid being subject to Him. Submission
to God is eternal rest, so that they who shun the light have a place worthy of their flight;
and those who fly from eternal rest, have a habitation in accordance with their fleeing.
Now, since all good things are with God, they who by their own determination fly
from God, do defraud themselves of all good things; and having been [thus] defrauded of
all good things with respect to God, they shall consequently fall under the just judgment
of God. For those persons who shun rest shall justly incur punishment, and those who
avoid the light shall justly dwell in darkness. For as in the case of this temporal light,
those who shun it do deliver themselves over to darkness, so that they do themselves
become the cause to themselves that they are destitute of light, and do inhabit darkness;
and, as I have already observed, the light is not the cause of such an [unhappy.] condition
of existence to them; so those who fly from the eternal light of God, which contains in
itself all good things, are themselves the cause to themselves of their inhabiting eternal
darkness, destitute of all good things, having become to themselves the cause…” –
Irenaeus, Against Heresies, Book IV, CHAP. XXXIX.--MAN IS ENDOWED WITH
THE FACULTY OF DISTINGUISHING GOOD AND EVIL; SO THAT, WITHOUT
COMPULSION, HE HAS THE POWER, BY HIS OWN WILL AND CHOICE, TO
PERFORM GOD'S COMMANDMENTS, BY DOING WHICH HE AVOIDS THE
EVILS PREPARED FOR THE REBELLIOUS.
iv. In the quotes below Irenaeus speaks
explicitly that…
1. God has “foreknowledge of all
things”
2. and that this was “taught by the
apostles” (see third quote below)
“2. If, therefore, in the present time also, God, knowing the number of those who will
not believe, since He foreknows all things, has given them over to unbelief, and turned
away His face from men of this stamp, leaving them in the darkness which they have
themselves chosen for themselves, what is there wonderful if He did also at that time give
over to their unbelief, Pharaoh, who never would have believed, along with those who
were with him? As the Word spake to Moses from the bush: "And I am sure that the
king of Egypt will not let you go, unless by a mighty hand."(10).” – Irenaeus, Against
Heresies, Book IV, CHAP. XXIX.--REFUTATION OF THE ARGUMENTS OF THE
MARCIONITES, WHO ATTEMPTED TO SHOW THAT GOD WAS THE AUTHOR
OF SIN, BECAUSE HE BLINDED PHARAOH AND HIS SERVANTS.
“1. …And therefore this [present] fashion has been formed temporary, God
foreknowing all things; as I have pointed out in the preceding book,(15) and have
also shown, as far as was possible, the cause of the creation of this world of temporal
things.” – Irenaeus, Against Heresies, Book V, CHAP. XXXVI.--MEN SHALL BE
ACTUALLY RAISED: THE WORLD SHALL NOT BE ANNIHILATED; BUT
THERE SHALL BE VARIOUS MANSIONS FOR THE SAINTS, ACCORDING TO
THE RANK ALLOTTED TO EACH INDIVIDUAL. ALL THINGS SHALL BE
SUBJECT TO GOD THE FATHER, AND SO SHALL HE BE ALL IN ALL.
“2. For all the apostles taught that there were indeed two testaments among the two
peoples; but that it was one and the same God who appointed both for the advantage of
those men (for whose(7) sakes the testaments were given) who were to believe in God, I
have proved in the third book from the very teaching of the apostles; and that the first
testament was not given without reason, or to no purpose, or in an accidental sort of
manner; but that it subdued(8) those to whom it was given to the service of God, for their
benefit (for God needs no service from men), and exhibited a type of heavenly things,
inasmuch as man was not yet able to see the things of God through means of immediate
vision;(9) and foreshadowed the images of those things which [now actually] exist in the
Church, in order that our faith might be firmly established;(10) and contained a
prophecy of things to come, in order that man might learn that God has
foreknowledge of all things." - Irenaeus, Against Heresies, Book V, CHAP. XXXII.-THAT ONE GOD WAS THE AUTHOR OF BOTH TESTAMENTS, IS CONFIRMED
BY THE AUTHORITY OF A PRESBYTER WHO HAD BEEN TAUGHT BY THE
APOSTLES.
4. Reference 10
a. Open Theists admit that the earliest church believed
in simple foreknowledge.
"Dr. John Sanders: First, simple foreknowledge is the view that God does not know the
future because God determines or ordains the future; God knows the future by simply
previsioning the future...And so, this view of foreknowledge is perhaps the most popular
view of omniscience in terms of applying to foreknowledge throughout church history
(the simple foreknowledge view, which started with the early church fathers, has been
held by the eastern orthodox church through to today, is popular by many Roman
Catholics, and of course in the Arminian Wesleyan tradition). " – Calvinism vs. Open
Theism Debate, featuring Dr. James White (Calvinist) and Dr. John Sanders (Open
Theist), MPEG Audio File, Part 1 of 5, approximately 13:35-40 minutes in
5. Origen
a. introduces “within the Christian community” the
novel concept that God exists in a series of time
before the creation of this universe
"Origen and Origenism - (1) Eternity of Creation Whatever exists outside of God was
created by Him: the Alexandrian catechist always defended this thesis most energetically
against the pagan philosophers who admitted an uncreated matter ("De princip.", II, i, 5;
"In Genes.", I, 12, in Migne, XII, 48-9). But he believes that God created from
eternity, for "it is absurd", he says, "to imagine the nature of God inactive, or His
goodness inefficacious, or His dominion without subjects" (De princip., III, v, 3).
Consequently he is forced to admit a double infinite series of worlds before and after
the present world." - the Catholic Encyclopedia
d. Implications for Calvinism
i. Calvinists use the logical argument above to defend and advance
their theology (in which God exercises total and meticulous
determinism – all things happen because they are specifically what
God has willed).
ii. Scriptural Obstacles
1. Calvinists will have to explain passages that depict…
a. God changing his mind
b. God not knowing things in advance
c. Conditional prophecies
d. God inviting humans to petition Him to intervene
(as if God’s mind or decisions were passive and
could be influenced by outside factors)
e. Humans have free will
2. Explanations offered…
a. These passages contain language that is illusory (i.e.
illusion).
b. Often, God or the author of the text is using a
technique of anthropomorphizing (i.e. depicting
God in finite, human terms).
c. This is necessary since humans are limited (finite)
in understanding and so for certain topics God can
only relate ideas as best he can in terms that humans
can understand, even if they are not entirely
accurate.
d. Prayer
i. Does not actually petition God to act or in
any way bring about any response from God
who must remain impassive
ii. Ought to be done because it is God’s
command
iii. It is good because…
1. it honors God’s place
2. it expresses concern for others
3. Criticisms of explanations…
a. This has God creating and knowingly conveying
false and inaccurate concepts to mankind.
b. How does someone determine when (on which
topics) God is speaking in this way?
i. i.e. when God’s words can be taken as
absolutely accurate on face value vs. when
God’s words can be regarded as inaccurate
because humans won’t understand the
reality?
c. The logic of the explanation is fundamentally
undermined by the theologian who believes he has
figured out the reality beyond the limited and
inaccurate language.
i. If humans can understand the reality beyond
the illusory or anthropomorphic language of
a passage, then this removes the justification
for categorizing some passages as illusory or
anthropomorphic.
d. Prayer is illusory also because there is no real
interaction or petitioning even possible
e. Implications for Open Theism
i. Open Theism is a version of Freewill Theology because it affirms
the choices of all creatures are free from divine determinism.
1. But Open Theism criticizes traditional Freewill theology
as…
a. logically inconsistent internally
b. still holding to Calvinistic and Platonic ideas
c. consequently holding ideas that logically lead to…
i. Calvinism (and Platonism)
ii. Determinism and the denial of free will.
2. Note: Since traditional Freewill Theology specifically
rejects the logical link offered by Platonism and Calvinism,
Open Theists…
a. Cannot criticize traditional Freewill as Platonic or
Calvinist
b. At the most can criticize that traditional Freewill is
logically in error concerning this link.
i. And then they would have to logically prove
the link.
ii. Because they accept the logical link between absolute divine
knowledge and divine determinism, Open Theists must reject both
in order to reject either one.
iii. Consequently, Open Theism rejects…
1. omniscience as traditionally defined in Christianity
2. foreknowledge as traditionally defined in Christianity
iv. Conversely, Open Theism asserts…
1. although God’s knowledge is vast, it is not automatic,
absolute, or complete
2. instead, for God, knowledge must acquired, learned, and/or
logically calculated
3. thus, God does not know events with absolute and
automatic certainty
4. Open Theists attribute the vastness of God’s knowledge
and its relatively strong probability to the fact that God’s
powers of perception and reason are equally vastly superior
to those of any created being
v. The name “Open Theism” is reflective of this idea that events,
including the future, are “open” from God’s own vantage point.
vi. Scriptural Obstacles
1. Open Theists will have to explain passages that depict…
a. God as knowing all things
b. God having accurate and meticulously detailed
knowledge of events far in the future
c. God as exercising determinism
2. Explanations offered…
a. Redefine what “knowing all things” means.
i. i.e. God knows all that it is possible to
know.
b. Acknowledge that God does exercise determinism
over a limited number of general things (never
trivial or meticulous things), giving God some
detailed knowledge of select future events.
c. Suggest an additional hermeneutic principle
i. Acknowledges Calvinist interpretation of
some passages as accurate
ii. Asserts that the overriding interpretive
question is one of God’s attributes (ex. the
omni’s) or God’s character
1. attribute priority in interpretation
leads to Calvinism
2. character priority in interpretation
leads to Open Theism
3. Criticisms of explanations…
a. These statements are fine when left in vague form
but when examined for specifics, they fall apart.
b. The “hermeneutic” principle is really not
“hermeneutical” in any sense of the word
i. it has nothing to do with the science of
interpretation
ii. this is just acknowledging the application of
bias and justifying it by calling it a
hermeneutic principle
iii. It is nothing less than a “pick and choose”
hermeneutic where contrary passages are
subordinated or ignored as a matter of
“justifiable principle”
f. Implications for our view (a Freewill point of view)
i. At home within the larger family of traditional Freewill theology
concerning the idea that traditional absolute omniscience can
logically co-exist with free will (does not require determinism).
ii. Concerning the logical link between absolute knowledge and
determinism.
1. We reject the logical link between absolute knowledge and
determinism (including the Calvinistic definitions of
“immutability” and “impassivity”).
2. We affirm the Platonic origin of this faulty logic.
iii. Consequence of rejecting this logical link…
1. We can maintain belief in God’s total, absolute, and
automatic knowledge over all things past, present, and
future.
a. Which in a very limited sense we share with
Calvinism.
2. And we can simultaneously reject Calvinistic monergistic
and meticulous determinism and instead affirm absolute
free will.
a. Which we share with Open Theism.
iv. Our View
1. Scriptural Obstacles
a. We will have to explain passages that depict…
i. (like Calvinists) because we believe in
omniscience
1. God changing his mind
2. God not knowing things in advance
3. Conditional prophecies
4. God inviting humans to petition Him
to intervene (as if God’s mind or
decisions were passive and could be
influenced by outside factors)
ii. (like Open Theists) because we believe in
freewill and reject total determinism
1. God as exercising determinism
2. Explanations offered…
a. Appeal to different operating procedures voluntarily
undertaken by the various members of the Trinity.
i. Allow us to accommodate all passages real
and accurate descriptions, not illusory
b. Acknowledge that God does exercise determinism
over a limited number of general things (never
trivial or meticulous things).
i. Compose the list of such things from
scripture.
ii. Not go beyond those things listed
specifically in scripture.
3. Criticisms of explanations…
a. Differentiations regarding the Trinity are rejected as
scripturally baseless.
i. Assert incarnation as “the dividing line,” not
before
II.
b. The logical necessity between divine determinism
and absolute divine knowledge is reaffirmed.
c. (From Calvinists only) Assert that a meticulous,
divine determinism is taught by scripture (not just
over select events).
Honing in on the Issues: Important Clarifications
a. Introduction:
i. Many of these clarifications will remove arguments from the
debate, which may often be introduced unfairly or in confusion.
ii. Other clarifications will simply help to keep key issues in focus in
the face of potential distraction or confusion during the analysis.
b. Appearance of key terms in scripture
i. Fact: Many theological terms do not appear in scripture
ii. Examples
1. the Trinity
2. the Incarnation
3. determinism
iii. Commentary: these are terms invented to summarily refer to
multifaceted concepts delineated in various passages throughout
the Bible
1. no one expects such terms to be in the Bible
iv. Implication: the fact that words/phrases like “omniscience,” “time”
or “beginning of time” do not appear in scripture is not evidence of
anything
c. Number of passages commenting on a particular issue
i. Fact: there may only be a handful of passages that teach or
comment on any particular doctrine explicitly
ii. Examples: This is true for all sides
1. limited number of examples/passages asserting the specific
kind of foreknowledge or omniscience needed as proof
2. likewise a limited number of examples/passages where God
changes his mind or seems not to have information
iii. Commentary:
1. doctrinal views hardly ever result from a single verse
2. it is cumulative, building progressively one implication in
one verse upon another implication in the next verse on that
topic to create a whole picture
iv. Implications: the number of passages asserting one doctrine or
another is not an insufficiency for a particular point of view
d. Equivocation of key terms
i. Term: omniscience
1. Issue:
a. Open Theists may affirm belief that God is
“omniscient” meaning all-knowing, or that God’s
knowledge is “exhaustive,” or that God knows the
future
i. This makes them sound like they agree with
such orthodox terms
"Dr. John Sanders: The question is, 'Does God have perfect knowledge of future
events?' And though I'm supposed to take the negative position on that, to be honest I
have to answer that question in the affirmative. Yes, God does have perfect knowledge of
future events. But we have to get the question much more refined. And that is, what's the
nature of the future and what are events? Because I don't believe the future exists. And so
I don't believe those events are there. So, God has perfect knowledge of all reality and
God's knowledge of reality is as reality is. If the future doesn't exist, then God knows it
doesn't exist and God doesn't have any illusions about a reality that does not exist." –
Calvinism vs. Open Theism Debate, featuring Dr. James White (Calvinist) and Dr. John
Sanders (Open Theist), MPEG Audio File, Part 1 of 5, approximately 20 minutes in
b. but they may not specify that what they mean by
this is that God can know everything it is possible to
know but its not possible to know the future
2. Solution:
a. Use the terms “omniscient” and “exhaustive” with
its normal definition to be inclusive of all events
and facts throughout all history, etc. past, present,
and future
ii. Term: knowledge or “knows”
1. Issue: different sides use the phrase “God knows” to refer
to different things
a. Traditional Omniscience and Foreknowledge:
i. based upon a divine faculty that has
direct/immediate access to all
facts/information
ii. since access to all facts/information is
direct/immediate, the “knowing” is certain,
accurate, and exhaustive
b. Open Theism: Deductive or Predictive Expertise
i. based on deduction from limited* known set
of facts/information
1. *limited but extremely extensive
ii. God “knows” in the sense that the
combination of
1. his relatively large amount of
information
2. and his supreme deductive skills
create a probability that is extremely
high
3. *although not absolutely certain nor
always correct
iii. Conclusions:
1. What must be proved is absolute, certain, exhaustive
knowledge that is beyond mere deductive/predictive
expertise
e. Equivocation on Mechanisms
i. Issue: Open Theists may affirm that God does have some absolute,
certain knowledge even concerning the future
ii. Commentary: but they limit this to a fixed (relatively small)
number of issues or items that God has himself decided to
determine
iii. Implications: while Open Theists can admit some absolute, certain
knowledge of the future, their mechanism for this is selective
(limited) determinism not foreknowledge
iv. Conclusions:
1. keep it clear that the issue is whether or not God has a
faculty/mechanism for knowing all things directly
2. examine whether selective determinism is a viable
explanation in all of the specific cases when it is invoked
a. the existence of occasions when selective
determinism is not a viable explanation would
require that such knowledge is attained by
traditional omniscience and foreknowledge
f. Demand for Explanations/Standard of Adequacy
i. Issue: Open Theism might raise the criticism: how could God
“know” events that have not happened yet?
ii. Facts:
1. Many of the “how’s” behind God are left unanswered in
theology.
2. They are thought to be properties of/part of the definition of
being “God.”
iii. Commentary:
1. No one, including Open Theists, finds it necessary to
explain “how” God can create out of nothing by merely
commanding things to come into existence.
a. No one thought it was required to first explain how
this could happen before believing scripture’s
assertion that this did happen.
2. Even some Open Theists would grant God an exhaustive
and certain knowledge of at least the past and present.
a. But “how” (by what faculty) does God survey all
those events/facts, etc.?
iv. Conclusions:
1. Open Theists do not require an explanation for “how” with
regard to other central doctrines about God that they
themselves affirm.
2. The demand for a particular view to explain “how” God
can or does do something simply is NOT…
a. a valid standard of adequacy or validity
b. a prerequisite for accepting scripture’s
assertions on that topic
g. Insufficient Scriptural Appeals – (common scriptures that don’t
necessarily prove anything)
i. Introduction:
1. These are passages that might be appealed to in the debate
as proof for one point or another that…
a. Either need clarification on exactly what they depict
b. Or that we will not appeal to on the grounds that we
think they are not strong enough to function as
proof.
ii. Proof of Absolute Foreknowledge? Names in the Book of Life
1. Revelation 13 and 21 refer to a book in heaven in which
“names are written from the foundation of the world”
Revelation 13:8 And all that dwell upon the earth shall worship him, whose names are
not written in the book of life of the Lamb slain from the foundation of the world.
Revelation 17:8 The beast that thou sawest was, and is not; and shall ascend out of the
bottomless pit, and go into perdition: and they that dwell on the earth shall wonder,
whose names were not written in the book of life from the foundation of the world,
when they behold the beast that was, and is not, and yet is.
Revelation 20:12 And I saw the dead, small and great, stand before God; and the books
were opened: and another book was opened, which is the book of life: and the dead
were judged out of those things which were written in the books, according to their
works.
Revelation 21:27 And there shall in no wise enter into it any thing that defileth, neither
whatsoever worketh abomination, or maketh a lie: but they which are written in the
Lamb‘s book of life.
2. It is often argued that for the phrase “written from the
foundation of the world” necessarily implies
foreknowledge
3. Neither the term “foreknowledge” nor the term
“omniscience” is mentioned here.
a. Nor is the context about such issues.
4. Ongoing Record or Foreknown List?
a. Rather than all the names being written down all at
once, Revelation could simply be referring to names
written down over the course of history starting
from the earliest times as each person entered into
covenant with God.
b. In this case, these verses would simply be
statements of how all saints from all ages are under
one covenant arrangement with God receiving the
same reward (i.e. progressive dispensationalism)
rather than being about foreknowledge.
c. As such, it could be argued that this book is
comparable to Numbers 1, which is largely a list
and numbering of the people of Israel by family
name who were in covenant with God.
i. This is interpretation of Numbers 1 itself is
further corroborated by comparison to
Exodus 32:32-33 (which comes earlier) and
Deuteronomy 9:14.
d. That neither the book nor the verses in Revelation
are evidence of foreknowledge is potentially further
corroborated by other passages which speak of
names being “blotted out” of the book.
i. It could be argued that the “final outcome”
was not recorded from the beginning.
ii. But, that names were being added and
removed over time as history and decisions
unfold.
Exodus 32:32 Yet now, if thou wilt forgive their sin––; and if not, blot me, I pray thee,
out of thy book which thou hast written. 33 And the LORD said unto Moses,
Whosoever hath sinned against me, him will I blot out of my book.
Deuteronomy 9:14 Let me alone, that I may destroy them, and blot out their name
from under heaven: and I will make of thee a nation mightier and greater than they.
Psalm 69:28 Let them be blotted out of the book of the living, and not be written
with the righteous.
Revelation 3:5 He that overcometh, the same shall be clothed in white raiment; and I
will not blot out his name out of the book of life, but I will confess his name before my
Father, and before his angels.
III.
Preliminary Examination: Related Fundamental Topics
a. Introduction –
i. Here we want to talk about two fundamental topics that are related
to the debate between Calvinism, Traditional Freewill Theology
(along with our particular Freewill view), and Open Theism
ii. Those fundamental topics are:
1. God’s attributes
2. God’s relationship with time
iii. These topics will help established the groundwork for more central
issues later on.
b. God’s attributes
i. Recall standard differentiation between character traits (just, wise,
loving) and attributes (omni’s, etc.)
ii. It seems reasonable to understand God’s attributes as
volitionally activated “capacities.”
1. God does not exercise his full capacity at all times.
2. Neither does God have to learn or progress toward an
unrealized potential.
3. But instantly whenever he wills he can exercise his full
capacity or not or to whatever degree he wills
4. For emphasis…
a. His capacity does not grow but is always complete
and full.
b. It is simply his exercise of that capacity that is not
always at the full, but anywhere within the range up
to the fullness of his capacity.
iii. Example: God as creator
1. Scripture depicts creation as having a starting point, before
which nothing was made.
a. This is an essential conclusion if we are going to
maintain that created things are not coeternal with
God.
2. Prior to God’s creating, he always had the capacity to
create.
3. But only at the moment of creation did God choose to
exercise the full capacity of this attribute of his.
a. Yet, God did not have to learn progressively to be
good at creating or to reach a full potential.
b. Instead, he creates the whole universe and it is all
“good” within just six days.
i. Then he is done with creating and rests.
iv. This model is theoretically applicable to at least some of God’s
other attributes as well.
1. Omnipresence – which is more familiar to scripture’s
depiction?
a. God is actually everywhere and in all creation?
(perhaps pantheistic)
b. Or, God has a central locus or focal location but he
can be anywhere he wants instantly at any time?
i. The following passages might be cited in
support of the idea that God is everywhere
or that he permeates creation.
1. Strong’s Concordance Numbers are
included behind key words.
ii. Acts 17:28
Acts 17:28 For in 1722 him we live, and move, and have our being; as certain also of
your own poets have said, For we are also his offspring.
1722 en
a primary preposition denoting (fixed) position (in place, time or state), and (by
implication) instrumentality (medially or constructively), i.e. a relation of rest
(intermediate between 1519 and 1537); TDNT-2:537,233; prep
AV-in 1902, by 163, with 140, among 117, at 113, on 62, through 39, misc 265; 2801
1) in, by, with etc.
iii. The Greek word “en” in the phrase “in him
we live, and move, and have our being” is
critical
1. “en” could be declaring that we exist
“in” God
2. but it could also be saying that it is
“by” God, because of God, that we
live, move, and have our being
3. the Greek definition allows for both
4. here are some clear examples in
which “en” means “by means of”
rather than “in” in the sense of
location
Matthew 17:21 Howbeit this kind goeth not out but by 1722 prayer and fasting.
Matthew 23:16 Woe unto you, ye blind guides, which say, Whosoever shall swear by
1722 the temple, it is nothing; but whosoever shall swear by 1722 the gold of the
temple, he is a debtor!..18 And, Whosoever shall swear by 1722 the altar, it is nothing;
but whosoever sweareth by 1722 the gift that is upon it, he is guilty…20 Whoso
therefore shall swear by 1722 the altar, sweareth by 1722 it, and by 1722 all things
thereon…21 And whoso shall swear by 1722 the temple, sweareth by 1722 it, and by
1722 him that dwelleth therein. 22 And he that shall swear by 1722 heaven, sweareth
by 1722 the throne of God, and by 1722 him that sitteth thereon.
Luke 11:15 But some of them said, He casteth out devils through 1722 Beelzebub the
chief of the devils…18 If Satan also be divided against himself, how shall his kingdom
stand? because ye say that I cast out devils through 1722 Beelzebub. 19 And if I by
1722 Beelzebub cast out devils, by 1722 whom do your sons cast them out? therefore
shall they be your judges. 20 But if I with 1722 the finger of God cast out devils, no
doubt the kingdom of God is come upon you.
John 13:35 By 1722 this shall all men know that ye are my disciples, if ye have love
one to another 1722.
John 16:30 Now are we sure that thou knowest all things, and needest not that any man
should ask thee: by 1722 this we believe that thou camest forth from God.
Acts 1:3 To whom also he shewed himself alive after his passion by 1722 many
infallible proofs, being seen of them forty days, and speaking of the things pertaining to
the kingdom of God:
Acts 13:39 And by 1722 him all that believe are justified from all things, from which ye
could not be justified by 1722 the law of Moses.
Romans 14:21 It is good neither to eat flesh, nor to drink wine, nor any thing whereby
1722 thy brother stumbleth, or is offended, or is made weak.
iv. Romans 11:36
Romans 11:36 For of 1537 him, and through 1223 him, and to 1519 him, are all
things: to whom be glory for ever. Amen.
1. The phrase “of (1537) him” can
mean “out from God” in the sense of
creation
1537 ek
a primary preposition denoting origin (the point whence action or motion proceeds),
from, out (of place, time, or cause; literal or figurative; ; prep
AV-of 366, from 181, out of 162, by 55, on 34, with 25, misc 98; 921
1) out of, from, by, away from
2. The phrase “through (1223) him”
can mean “by means of” or “the
ground or reason by which
something is or is not done”
a. In this sense, “all things”
exist by instrumentality, by
means of God’s creative
power
1223 dia
a primary preposition denoting the channel of an act; TDNT-2:65,149; prep
AV-by 241, through 88, with 16, for 58, for ... sake 47, therefore + 5124 44, for this
cause + 5124 14, because 52, misc 86; 646
1) through
1a) of place
1a1) with
1a2) in
1b) of time
1b1) throughout
1b2) during
1c) of means
1c1) by
1c2) by the means of
2) through
2a) the ground or reason by which something is or is not done
2a1) by reason of
2a2) on account of
2a3) because of for this reason
2a4) therefore
2a5) on this account
3. And the phrase “to (1519) him” can
mean “for” in the sense purpose or
serving a purpose
a. i.e. of God being the one for
whom we are created
b. ex. to serve him, for his
pleasure, etc.
1519 eis
a primary preposition; TDNT-2:420,211; prep
AV-into 573, to 281, unto 207, for 140, in 138, on 58, toward 29, against 26, misc 322;
1774
1) into, unto, to, towards, for, among
Matthew 5:13 Ye are the salt of the earth: but if the salt have lost his
savour, wherewith shall it be salted? it is thenceforth good for 1519
nothing, but to be cast out, and to be trodden under foot of men.
Matthew 8:4 And Jesus saith unto him, See thou tell no man; but go thy
way, shew thyself to the priest, and offer the gift that Moses commanded,
for 1519 a testimony unto them.
Matthew 10:18 And ye shall be brought before governors and kings for
my sake, for 1519 a testimony against them and the Gentiles.
Matthew 26:13 Verily I say unto you, Wheresoever this gospel shall be
preached in the whole world, there shall also this, that this woman hath
done, be told for 1519 a memorial of her.
Matthew 26:28 For this is my blood of the new testament, which is shed
for many for 1519 the remission of sins.
Matthew 27:9 Then was fulfilled that which was spoken by Jeremy the
prophet, saying, And they took the thirty pieces of silver, the price of
him that was valued, whom they of the children of Israel did value; 10
And gave them for 1519 the potter’s field, as the Lord appointed me.
Luke 2:34 And Simeon blessed them, and said unto Mary his mother,
Behold, this child is set for 1519 the fall and rising again of many in
Israel; and for 1519 a sign which shall be spoken against;
Luke 9:13 But he said unto them, Give ye them to eat. And they said, We
have no more but five loaves and two fishes; except we should go and
buy meat for 1519 all this people.
v. Hebrew 2:10
Hebrews 2:10 For it became him, for 1223 whom 3739 are all things 3956, and 2532
by 1223 whom 3739 are all things 3956, in bringing many sons unto glory, to make the
captain of their salvation perfect through sufferings.
1. once again, the phrase “through
(1223) whom” can mean “by means
of” or “the ground or reason by
which something is or is not done”
vi. 1 Corinthians 8:6
1 Corinthians 8:6 But to us there is but one God, the Father, of 1537 whom are all
things, and we 2249 in 1519 him; and one Lord Jesus Christ, by 1223 whom are all
things, and we 2249 by 1223 him.
1. once again, the phrase “of (1537)
whom” can mean “out from God” in
the sense of creation
2. and the phrase “in (1519) him” can
mean “for” in the sense purpose or
serving a purpose
a. i.e. of God being the one for
whom we are created
b. ex. to serve him, for his
pleasure, etc.
3. and again, the phrase “by (1223)
him” can mean “by means of” or
“the ground or reason by which
something is or is not done”
a. In this sense, “all things”
exist by instrumentality, by
means of God’s creative
power
vii. Ephesians 4:6
Ephesians 4:6 One God and Father of all, who is above 1909 all, and through 1223
all, and in 1722 you 5213 all.
1. the phrase “above (1909) all” means
literally that God is above or superior
to all
2. the word “you” occurs in the last
phrase “in 1722 you 5213 all”
a. the word “you” can here be
referential to Christians, not
the mass of mankind
b. clearly God is “in” all
Christians (as we keep His
word – John 14:23)
1909 epi
a root; ; prep
AV-on 196, in 120, upon 159, unto 41, to 41, misc 339; 896
1) upon, on, at, by, before
2) of position, on, at, by, over, against
3) to, over, on, at, across, against
5213 humin
irregular dative case of 5210; ; pron
AV-you 598, ye 13, your 6, not tr 2, misc 3; 622
1) you
3. similarly, the concept of “one God
and Father of all” and “above all” in
the two preceding phrases could
relate specifically to Christians as
well, not the whole of mankind
a. God is clearly over his people
(and all people) in the sense
of being in authority and over
his people in a protective
sense
b. certainly scripture talks in
places about how the ungodly
have another “father” – how
God is not the “father” of the
ungodly
i. John 8:38-44,
ii. Romans 8:14-16
c. and likewise, scripture also at
times speaks of God as
specifically the Christian God
rather than the God of those
who reject him
i. John 20:17
ii. John 20:28
iii. Revelation 3:12
iv. Contrast to 2
Corinthians 4:4
4. like wise, the immediately preceding
phrase “through 1223” all” could
simply refer to God being “with” all
Christians
a. even if not referring to
“Christians” only, this could
mean that God is “with” all
things, in the sense that he
has not abandoned his
creation but works on its
behalf
i. i.e. “God is with you”
Luke 1:28 And the angel came in unto her, and said, Hail, thou that art
highly favoured, the Lord is with 3326 thee: blessed art thou among
women.
3326 meta
a primary preposition (often used adverbially); TDNT-7:766,1102; prep
AV-with 345, after 88, among 5, hereafter + 5023 4, afterward + 5023 4, against 4, not tr
1, misc 32; 473
1) with, after, behind
1223 dia
a primary preposition denoting the channel of an act; TDNT-2:65,149; prep
AV-by 241, through 88, with 16, for 58, for ... sake 47, therefore + 5124 44, for this
cause + 5124 14, because 52, misc 86; 646
…1a1) with
viii. “God filling all things”
1. in passages such as Ephesians 1:23,
Ephesians 4:10, and 1 Corinthians
14:28 we find phrases indicating that
God is “him that fills all things” and
God being “all in all”
2. Question: do these passages teach
that God is everywhere and in
everything?
Ephesians 1:19 And what is the exceeding greatness of his power to us-ward who
believe, according to the working of his mighty power, 20 Which he wrought in
Christ, when he raised him from the dead, and set him at his own right hand in the
heavenly places, 21 Far above all principality, and power, and might, and dominion, and
every name that is named, not only in this world, but also in that which is to come: 22
And hath put all things under his feet, and gave him to be the head over all things to
the church, 23 Which is his body, the fulness of him that filleth all in all. 2:1 And you
hath he quickened, who were dead in trespasses and sins; 2 Wherein in time past ye
walked according to the course of this world, according to the prince of the power of the
air, the spirit that now worketh in the children of disobedience: 3 Among whom also we
all had our conversation in times past in the lusts of our flesh, fulfilling the desires of the
flesh and of the mind; and were by nature the children of wrath, even as others. 4 But
God, who is rich in mercy, for his great love wherewith he loved us, 5 Even when we
were dead in sins, hath quickened us together with Christ, (by grace ye are saved;) 6
And hath raised us up together, and made us sit together in heavenly places in
Christ Jesus:
Ephesians 4:9 (Now that he ascended, what is it but that he also descended first into the
lower parts of the earth? 10 He that descended is the same also that ascended up far
above all heavens, that he might fill all things.)
1 Corinthians 15:24 Then cometh the end, when he shall have delivered up the
kingdom to God, even the Father; when he shall have put down all rule and all
authority and power. 25 For he must reign, till he hath put all enemies under his
feet. 26 The last enemy that shall be destroyed is death. 27 For he hath put all things
under his feet. But when he saith all things are put under him, it is manifest that he is
excepted, which did put all things under him. 28 And when all things shall be subdued
unto him, then shall the Son also himself be subject unto him that put all things under
him, that God may be all in all.
3. No. These passages are speaking of
God’s immortality, his trait of
existing forever.
a. God intends to fill all
creation with this so that the
visible, corruptible world will
endure for all eternity.
b. Including both wicked and
righteous men.
4. We can see the passages themselves
connect this “filling” with the power
evident in Christ’s resurrection,
when Christ’s human body was
made immortal.
a. 1 Corinthians 15 (from
above) goes on to speak of
the immortalization of the
saints as part of this victory
over and ultimate subduing of
“death”
1 Corinthians 15:50 Now this I say, brethren, that flesh and blood cannot inherit the
kingdom of God; neither doth corruption inherit incorruption. 51 Behold, I shew
you a mystery; We shall not all sleep, but we shall all be changed, 52 In a moment, in
the twinkling of an eye, at the last trump: for the trumpet shall sound, and the dead shall
be raised incorruptible, and we shall be changed. 53 For this corruptible must put
on incorruption, and this mortal must put on immortality. 54 So when this
corruptible shall have put on incorruption, and this mortal shall have put on
immortality, then shall be brought to pass the saying that is written, Death is
swallowed up in victory. 55 O death, where is thy sting? O grave, where is thy victory?
56 The sting of death is sin; and the strength of sin is the law. 57 But thanks be to God,
which giveth us the victory through our Lord Jesus Christ.
5. In fact, the same mighty power of
God that immortalizes is the power
that enables Jesus Christ to subdue
all things.
Phillippians 3:20 For our conversation is in heaven; from whence also we look for the
Saviour, the Lord Jesus Christ: 21 Who shall change our vile body, that it may be
fashioned like unto his glorious body, according to the working whereby he is able
even to subdue all things unto himself.
6. We can see these passages connect
this process to the specific timeframe
of the millennium – key events
happening both at the beginning and
end of the millennium
a. At the start of the
millennium, Jesus returns and
upon seeing his face, this
power fills and immortalizes
the saints so that they can
rule with him and be
instruments of him subjecting
and preparing the whole
corruptible, visible world to
immortalization
i. Notice the constant
association of the
phrase “children of
God” with this
process
Luke 20:36 Neither can they die any more: for they are equal unto the angels; and
are the children of God, being the children of the resurrection.
1 John 3:2 Beloved, now are we the sons of God, and it doth not yet appear what we
shall be: but we know that, when he shall appear, we shall be like him; for we shall
see him as he is.
Romans 8:11 But if the Spirit of him that raised up Jesus from the dead dwell in
you, he that raised up Christ from the dead shall also quicken your mortal bodies by
his Spirit that dwelleth in you...13 For if ye live after the flesh, ye shall die: but if ye
through the Spirit do mortify the deeds of the body, ye shall live. 14 For as many as are
led by the Spirit of God, they are the sons of God...17 And if children, then heirs; heirs
of God, and joint-heirs with Christ; if so be that we suffer with him, that we may be also
glorified together. 18 For I reckon that the sufferings of this present time are not worthy
to be compared with the glory which shall be revealed in us. 19 For the earnest
expectation of the creature waiteth for the manifestation of the sons of God. 20 For
the creature was made subject to vanity, not willingly, but by reason of him who hath
subjected the same in hope, 21 Because the creature itself also shall be delivered from
the bondage of corruption into the glorious liberty of the children of God. 22 For we
know that the whole creation groaneth and travaileth in pain together until now. 23
And not only they, but ourselves also, which have the firstfruits of the Spirit, even
we ourselves groan within ourselves, waiting for the adoption, to wit, the redemption
of our body.
b. at the end of the millennium,
with the visible realm
restored by Christ’s reign, the
rest of mankind are judged,
resurrected and made
immortal, sent to their eternal
reward or punishment, and
the earth is transformed
(made immortal) by the
coming of the face of God the
Father
John 5:28 Marvel not at this: for the hour is coming, in the which all that are in the
graves shall hear his voice, 29 And shall come forth; they that have done good, unto
the resurrection of life; and they that have done evil, unto the resurrection of
damnation.
Revelation 20:1 And I saw an angel come down from heaven, having the key of the
bottomless pit and a great chain in his hand. 2 And he laid hold on the dragon, that old
serpent, which is the Devil, and Satan, and bound him a thousand years, 3 And cast
him into the bottomless pit, and shut him up, and set a seal upon him, that he should
deceive the nations no more, till the thousand years should be fulfilled: and after that
he must be loosed a little season. 4 And I saw thrones, and they sat upon them, and
judgment was given unto them: and I saw the souls of them that were beheaded for
the witness of Jesus, and for the word of God, and which had not worshipped the beast,
neither his image, neither had received his mark upon their foreheads, or in their hands;
and they lived and reigned with Christ a thousand years. 5 But the rest of the dead lived
not again until the thousand years were finished. This is the first resurrection. 6
Blessed and holy is he that hath part in the first resurrection: on such the second
death hath no power, but they shall be priests of God and of Christ, and shall reign
with him a thousand years. 7 And when the thousand years are expired, Satan shall
be loosed out of his prison, 8 And shall go out to deceive the nations which are in the
four quarters of the earth, Gog and Magog, to gather them together to battle: the number
of whom is as the sand of the sea. 9 And they went up on the breadth of the earth, and
compassed the camp of the saints about, and the beloved city: and fire came down from
God out of heaven, and devoured them. 10 And the devil that deceived them was cast
into the lake of fire and brimstone, where the beast and the false prophet are, and
shall be tormented day and night for ever and ever. 11 And I saw a great white
throne, and him that sat on it, from whose face the earth and the heaven fled away;
and there was found no place for them. 12 And I saw the dead, small and great,
stand before God; and the books were opened: and another book was opened, which
is the book of life: and the dead were judged out of those things which were written
in the books, according to their works. 13 And the sea gave up the dead which were
in it; and death and hell delivered up the dead which were in them: and they were
judged every man according to their works.
7. likewise, the phrase from Ephesians
4:6 that God is “through all” and “in
all” could refer to the culmination of
this historical process in which God
will one day enforce his power over
all and be “through” all and “in” all
in the sense of extending his
immortality into all creation
a. (even the phrase “Father of
all” could refer to the future
culmination of this process –
see Luke 20, 1 John 3,
Romans 8 above)
Ephesians 4:6 One God and Father of all, who is above 1909 all, and through 1223
all, and in 1722 you 5213 all.
ix. Summary
1. none of these passage explicitly or
necessarily or even naturally
indicate that God is “in” all
creation, i.e. everywhere
2. none of these passages teaches that
God presently “fills all” things
a. such phrases only speak of
the process of God making
the visible world immortal,
which is not a present
reality but culminates at a
particular point in time in
the future
x. Psalm 139 might be suggested as one of the
strongest passages on omnipresence
1. yet in this passage, God’s presence is
really used to refer to his “sight” or
awareness of all things and his
ability to reach and council man
anywhere rather than God actually
being in all places himself
2. moreover, in this passage, God’s
presence in any location is arguably
the product of God moving from one
location to another in pursuit of the
Psalmist (as seen in verse 7-8)…
a. (even in the sense that God
arrives first because of his
omniscience concerning the
Psalmist – verse 2)
b. Rather than as a result of
God being ever-present
everywhere
Psalm 139:1 To the chief Musician, A Psalm of David. O LORD, thou hast searched
me, and known me. 2 Thou knowest my downsitting and mine uprising, thou
understandest my thought afar off. 3 Thou compassest my path and my lying down,
and art acquainted with all my ways. 4 For there is not a word in my tongue, but, lo, O
LORD, thou knowest it altogether. 5 Thou hast beset me behind and before, and laid
thine hand upon me. 6 Such knowledge is too wonderful for me; it is high, I cannot attain
unto it. 7 Whither shall I go from thy spirit? or whither shall I flee from thy
presence? 8 If I ascend up into heaven, thou art there: if I make my bed in hell,
behold, thou art there. 9 If I take the wings of the morning, and dwell in the uttermost
parts of the sea; 10 Even there shall thy hand lead me, and thy right hand shall hold
me. 11 If I say, Surely the darkness shall cover me; even the night shall be light about
me. 12 Yea, the darkness hideth not from thee; but the night shineth as the day: the
darkness and the light are both alike to thee. 13 For thou hast possessed my reins: thou
hast covered me in my mother’s womb. 14 I will praise thee; for I am fearfully and
wonderfully made: marvellous are thy works; and that my soul knoweth right well. 15
My substance was not hid from thee, when I was made in secret, and curiously
wrought in the lowest parts of the earth. 16 Thine eyes did see my substance, yet
being unperfect; and in thy book all my members were written, which in continuance
were fashioned, when as yet there was none of them. 17 How precious also are thy
thoughts unto me, O God! how great is the sum of them! 18 If I should count them, they
are more in number than the sand: when I awake, I am still with thee. 19 Surely thou wilt
slay the wicked, O God: depart from me therefore, ye bloody men. 20 For they speak
against thee wickedly, and thine enemies take thy name in vain. 21 Do not I hate them, O
LORD, that hate thee? and am not I grieved with those that rise up against thee? 22 I hate
them with perfect hatred: I count them mine enemies. 23 Search me, O God, and know
my heart: try me, and know my thoughts: 24 And see if there be any wicked way in
me, and lead me in the way everlasting.
xi. In contrast to Psalm 139 (and particularly
in contrast to the idea that God is
everywhere), scripture is repeatedly clear
that God dwells in a specific location called
heaven and on a specific location in heaven
on a throne (that is in a heavenly temple)
1. Notice that while the first 3 passages
declare that the heavens cannot
contain God…
a. these verses do not say that
God is everywhere
b. they do not say that God is
everywhere throughout
creation
c. they are about God being
transcendent beyond
creation, not about God
being everywhere
throughout creation
i. (even the heavens are
part of creation – see
Genesis 1: 1-2, 6-10,
14-20, 2:1)
1 Kings 8:27 But will God indeed dwell on the earth? behold, the heaven and heaven
of heavens cannot contain thee; how much less this house that I have builded?
2 Chronicles 2:6 But who is able to build him an house, seeing the heaven and
heaven of heavens cannot contain him? who am I then, that I should build him an
house, save only to burn sacrifice before him?
2 Chronicles 6:18 But will God in very deed dwell with men on the earth? behold,
heaven and the heaven of heavens cannot contain thee; how much less this house
which I have built!
Job 22:12 Is not God in the height of heaven? and behold the height of the stars, how
high they are!
Psalms 11:4 The LORD is in his holy temple, the LORD‘S throne is in heaven: his eyes
behold, his eyelids try, the children of men.
Psalms 14:2 The LORD looked down from heaven upon the children of men, to see if
there were any that did understand, and seek God.
Psalms 53:2 God looked down from heaven upon the children of men, to see if there
were any that did understand, that did seek God.
Psalms 102:19 For he hath looked down from the height of his sanctuary; from
heaven did the LORD behold the earth.
Psalms 115:16 The heaven, even the heavens, are the LORD’S: but the earth hath he
given to the children of men.
Ecclesiastes 5:2 Be not rash with thy mouth, and let not thine heart be hasty to utter any
thing before God: for God is in heaven, and thou upon earth: therefore let thy words
be few.
Daniel 2:28 But there is a God in heaven that revealeth secrets, and maketh known to
the king Nebuchadnezzar what shall be in the latter days. Thy dream, and the visions of
thy head upon thy bed, are these;
Isaiah 66:1 Thus saith the LORD, The heaven is my throne, and the earth is my
footstool: where is the house that ye build unto me? and where is the place of my rest?
Matthew 5:34 But I say unto you, Swear not at all; neither by heaven; for it is God‘s
throne:
Mark 16:19 So then after the Lord had spoken unto them, he was received up into
heaven, and sat on the right hand of God.
Acts 7:49 Heaven is my throne, and earth is my footstool: what house will ye build
me? saith the Lord: or what is the place of my rest?
Acts 7:55 But he, being full of the Holy Ghost, looked up stedfastly into heaven, and
saw the glory of God, and Jesus standing on the right hand of God,
Hebrews 9:24 For Christ is not entered into the holy places made with hands, which
are the figures of the true; but into heaven itself, now to appear in the presence of God
for us:
1 Peter 3:22 Who is gone into heaven, and is on the right hand of God; angels and
authorities and powers being made subject unto him.
Revelation 3:12 Him that overcometh will I make a pillar in the temple of my God,
and he shall go no more out: and I will write upon him the name of my God, and the
name of the city of my God, which is new Jerusalem, which cometh down out of
heaven from my God: and I will write upon him my new name.
Revelation 4:1 After this I looked, and, behold, a door was opened in heaven: and the
first voice which I heard was as it were of a trumpet talking with me; which said, Come
up hither, and I will shew thee things which must be hereafter. 2 And immediately I
was in the spirit: and, behold, a throne was set in heaven, and one sat on the throne.
Revelation 11:19 And the temple of God was opened in heaven, and there was seen in
his temple the ark of his testament: and there were lightnings, and voices, and
thunderings, and an earthquake, and great hail.
Revelation 15:8 And the temple was filled with smoke from the glory of God, and
from his power; and no man was able to enter into the temple, till the seven plagues of
the seven angels were fulfilled.
Revelation 20:9 And they went up on the breadth of the earth, and compassed the camp
of the saints about, and the beloved city: and fire came down from God out of heaven,
and devoured them.
Revelation 21:2 And I John saw the holy city, new Jerusalem, coming down from God
out of heaven, prepared as a bride adorned for her husband. 3 And I heard a great voice
out of heaven saying, Behold, the tabernacle of God is with men, and he will dwell
with them, and they shall be his people, and God himself shall be with them, and be their
God.
Revelation 21:10 And he carried me away in the spirit to a great and high mountain, and
shewed me that great city, the holy Jerusalem, descending out of heaven from God.
2. Omnipotence – which is more familiar to scripture’s
depiction?
a. God is using his power to control and cause all that
happens?
b. Or, God has the ability to do whatever he wants but
he is not yet enforcing his will entirely by his great
power and instead many things are currently
allowed to disobey his will?
Hebrew 2:8 Thou hast put all things in subjection under his feet. For in that he put all
in subjection under him, he left nothing that is not put under him. But now we see not
yet all things put under him.
Revelation 12:7 And there was war in heaven: Michael and his angels fought against
the dragon; and the dragon fought and his angels, 8 And prevailed not; neither was
their place found any more in heaven. 9 And the great dragon was cast out, that old
serpent, called the Devil, and Satan, which deceiveth the whole world: he was cast out
into the earth, and his angels were cast out with him. 10 And I heard a loud voice
saying in heaven, Now is come salvation, and strength, and the kingdom of our God,
and the power of his Christ: for the accuser of our brethren is cast down, which
accused them before our God day and night.
1 Corinthians 15:24 Then cometh the end, when he shall have delivered up the
kingdom to God, even the Father; when he shall have put down all rule and all
authority and power. 25 For he must reign, till he hath put all enemies under his
feet. 26 The last enemy that shall be destroyed is death. 27 For he hath put all things
under his feet. But when he saith all things are put under him, it is manifest that he is
excepted, which did put all things under him. 28 And when all things shall be subdued
unto him, then shall the Son also himself be subject unto him that put all things
under him, that God may be all in all.
3. Omniscience and foreknowledge – which is more familiar
to scriptures depiction?
a. Options:
i. God has all facts presently in mind at all
times?
ii. Or, God is able to call to mind any
information any time?
1. In this regard, is it similar to but the
complete and perfected form of
imperfect, limited human knowing –
humans have limited knowledge and
God would have all knowledge, but
perhaps like us, he calls to mind
specific items from the totality of his
knowledge as needed or at will?
iii. Important Note:
1. This designation of God having all
information but not having it all
presently in mind does not
necessitate that God has “forgotten”
things that he once knew.
2. Illustrative Example:
a. Right now we are all thinking
about this study.
b. Does that mean we all forgot
our date of birth?
c. No, while this study is
presently on our mind and
our birthdays are not, that
does not mean we forgot our
birthdays temporarily.
d. The information pertaining to
our birthdays is known to us
all the time and we can call it
to mind at will and especially
when prompted by other
things we see or hear, etc.
3. Implications:
a. In the same way that we
know our birthday at all
times even though we do not
have that information
presently on our mind at all
times, scripture seems to
present that God knows all
things but at any given
moment may have only some
of that information presently
on his mind while still being
able to call the rest of the
information to mind at will.
b. In this way, God is able to
focus on particular
information rather than
necessarily having all
information on his mind at all
times in full detail (as
Christians might popularly
imagine).
c. It is not that God is incapable
of having all information
presently on his mind at once,
he certainly could and that
would represent his full
capacity, but he simply does
not exercise the fullness of
his capacity all the time.
b. Options:
i. God has all things in view at all times?
ii. Or, at different times God looks at some
things and not at others?
c. Certainly some passages assert that God “knows”
hidden things (like men’s hearts) or even “knows all
things”
Matthew 6:8 Be not ye therefore like unto them: for your Father knoweth what things
ye have need of, before ye ask him.
Matthew 6:32 (For after all these things do the Gentiles seek:) for your heavenly Father
knoweth that ye have need of all these things.
Matthew 24:36 But of that day and hour knoweth no man, no, not the angels of
heaven, but my Father only.
Mark 13:32 But of that day and that hour knoweth no man, no, not the angels which
are in heaven, neither the Son, but the Father.
Matthew 12:24 But when the Pharisees heard it, they said, This fellow doth not cast out
devils, but by Beelzebub the prince of the devils. 25 And Jesus knew their thoughts,
and said unto them, Every kingdom divided against itself is brought to desolation; and
every city or house divided against itself shall not stand: 26 And if Satan cast out Satan,
he is divided against himself; how shall then his kingdom stand? 27 And if I by
Beelzebub cast out devils, by whom do your children cast them out? therefore they
shall be your judges. 28 But if I cast out devils by the Spirit of God, then the kingdom of
God is come unto you. 29 Or else how can one enter into a strong man’s house, and spoil
his goods, except he first bind the strong man? and then he will spoil his house. 30 He
that is not with me is against me; and he that gathereth not with me scattereth abroad. 31
Wherefore I say unto you, All manner of sin and blasphemy shall be forgiven unto men:
but the blasphemy against the Holy Ghost shall not be forgiven unto men. 32 And
whosoever speaketh a word against the Son of man, it shall be forgiven him: but
whosoever speaketh against the Holy Ghost, it shall not be forgiven him, neither in this
world, neither in the world to come.
Luke 6:6 And it came to pass also on another sabbath, that he entered into the synagogue
and taught: and there was a man whose right hand was withered. 7 And the scribes and
Pharisees watched him, whether he would heal on the sabbath day; that they might find
an accusation against him. 8 But he knew their thoughts, and said to the man which had
the withered hand, Rise up, and stand forth in the midst. And he arose and stood forth. 9
Then said Jesus unto them, I will ask you one thing; Is it lawful on the sabbath days to do
good, or to do evil? to save life, or to destroy it? 10 And looking round about upon them
all, he said unto the man, Stretch forth thy hand. And he did so: and his hand was restored
whole as the other. 11 And they were filled with madness; and communed one with
another what they might do to Jesus.
Luke 16:15 And he said unto them, Ye are they which justify yourselves before men;
but God knoweth your hearts: for that which is highly esteemed among men is
abomination in the sight of God.
Acts 15:8 And God, which knoweth the hearts, bare them witness, giving them the
Holy Ghost, even as he did unto us;
1 John 3:20 For if our heart condemn us, God is greater than our heart, and knoweth
all things.
i. But these passages are less specific
1. they do not indicate how God knows
a. i.e. how God’s
faculty/mechanism for
knowing operates
2. nor do they differentiate between…
a. having knowledge/being
acquainted with information
b. and having information
presently in mind
ii. because they are do not contain such
specifics, they cannot be said to offer
contradictory information to the specifics
offered in other passages
1. they should be considered more
general statements allowing the
specifics to be filled in by other
passages
d. Other passages…
i. relay more specifics about the faculty by
which God knows (how it works)
ii. AND differentiate between
knowing/acquaintance with information
vs. having information present in mind
e. In 2 ways that support the volitional capacity…
i. God’s knowledge is often compared
metaphorically to sight.
ii. God is depicted in terms of remembrance.
f. For example, regarding God’s knowledge of men’s
hearts, while some passages (above) simply state
this general fact, when other passages are more
specific, the describe this knowledge in terms of
“sight” or a type of perception
1 Samuel 16:7 But the LORD said unto Samuel, Look not on his countenance, or on
the height of his stature; because I have refused him: for the LORD seeth not as man
seeth; for man looketh on the outward appearance, but the LORD looketh on the
heart.
Psalm 44:21 Shall not God search this out? for he knoweth the secrets of the heart.
g. Other passage relate this process in terms of all
things being simply open or available to God’s
gaze, without indicating that all things are in view at
the same time
i. later passages will specify this point,
showing that God’s gaze focuses on specific
things at a time, not necessarily all at once
(i.e. not all presently in mind)
Proverbs 15:11 Hell and destruction are before the LORD: how much more then the
hearts of the children of men?
Hebrews 4:12 For the word of God is quick, and powerful, and sharper than any
twoedged sword, piercing even to the dividing asunder of soul and spirit, and of the joints
and marrow, and is a discerner of the thoughts and intents of the heart. 13 Neither is
there any creature that is not manifest in his sight: but all things are naked and
opened unto the eyes of him with whom we have to do.
h. In fact, scripture speaks repeatedly of God’s
knowledge in terms of sight.
i. Notice: some of these statements are God’s
own description of himself, not just men
describing God
Genesis 1:4 And God saw the light, that it was good: and God divided the light from the
darkness…10 And God called the dry land Earth; and the gathering together of the waters
called he Seas: and God saw that it was good…12 And the earth brought forth grass,
and herb yielding seed after his kind, and the tree yielding fruit, whose seed was in itself,
after his kind: and God saw that it was good...18 And to rule over the day and over the
night, and to divide the light from the darkness: and God saw that it was good…21 And
God created great whales, and every living creature that moveth, which the waters
brought forth abundantly, after their kind, and every winged fowl after his kind: and
God saw that it was good…25 And God made the beast of the earth after his kind,
and cattle after their kind, and every thing that creepeth upon the earth after his kind:
and God saw that it was good…31 And God saw every thing that he had made, and,
behold, it was very good. And the evening and the morning were the sixth day.
Genesis 38:7 And Er, Judah’s firstborn, was wicked in the sight of the LORD; and the
LORD slew him.
Genesis 33:10 And Jacob said, Nay, I pray thee, if now I have found grace in thy
sight, then receive my present at my hand: for therefore I have seen thy face, as though I
had seen the face of God, and thou wast pleased with me.
Exodus 15:26 And said, If thou wilt diligently hearken to the voice of the LORD thy God,
and wilt do that which is right in his sight, and wilt give ear to his commandments, and
keep all his statutes, I will put none of these diseases upon thee, which I have brought
upon the Egyptians: for I am the LORD that healeth thee.
Exodus 33:12 And Moses said unto the LORD, See, thou sayest unto me, Bring up this
people: and thou hast not let me know whom thou wilt send with me. Yet thou hast said, I
know thee by name, and thou hast also found grace in my sight. 13 Now therefore, I
pray thee, if I have found grace in thy sight, shew me now thy way, that I may know
thee, that I may find grace in thy sight: and consider that this nation is thy people…17
And the LORD said unto Moses, I will do this thing also that thou hast spoken: for thou
hast found grace in my sight, and I know thee by name.
Numbers 32:13 And the LORD‘S anger was kindled against Israel, and he made them
wander in the wilderness forty years, until all the generation, that had done evil in the
sight of the LORD, was consumed.
Deuteronomy 4:25 When thou shalt beget children, and children’s children, and ye shall
have remained long in the land, and shall corrupt yourselves , and make a graven image,
or the likeness of any thing, and shall do evil in the sight of the LORD thy God, to
provoke him to anger:
Deuteronomy 12:28 Observe and hear all these words which I command thee, that it
may go well with thee, and with thy children after thee for ever, when thou doest that
which is good and right in the sight of the LORD thy God.
Deuteronomy 17:2 If there be found among you, within any of thy gates which the
LORD thy God giveth thee, man or woman, that hath wrought wickedness in the sight
of the LORD thy God, in transgressing his covenant,
Judges 3:7 And the children of Israel did evil in the sight of the LORD, and forgat the
LORD their God, and served Baalim and the groves.
2 Samuel 7:19 And this was yet a small thing in thy sight, O Lord GOD; but thou
hast spoken also of thy servant’s house for a great while to come. And is this the manner
of man, O Lord GOD?
1 Kings 9:3 And the LORD said unto him, I have heard thy prayer and thy supplication,
that thou hast made before me: I have hallowed this house, which thou hast built, to put
my name there for ever; and mine eyes and mine heart shall be there perpetually…6 But
if ye shall at all turn from following me, ye or your children, and will not keep my
commandments and my statutes which I have set before you, but go and serve other gods,
and worship them: 7 Then will I cut off Israel out of the land which I have given them;
and this house, which I have hallowed for my name, will I cast out of my sight; and
Israel shall be a proverb and a byword among all people:
1 Kings 11:29 And it came to pass at that time when Jeroboam went out of Jerusalem,
that the prophet Ahijah the Shilonite found him in the way; and he had clad himself with
a new garment; and they two were alone in the field:…31 And he said to Jeroboam, Take
thee ten pieces: for thus saith the LORD, the God of Israel, Behold, I will rend the
kingdom out of the hand of Solomon, and will give ten tribes to thee…38 And it shall be,
if thou wilt hearken unto all that I command thee, and wilt walk in my ways, and do that
is right in my sight, to keep my statutes and my commandments, as David my servant
did; that I will be with thee, and build thee a sure house, as I built for David, and will
give Israel unto thee.
2 Kings 1:13 And he sent again a captain of the third fifty with his fifty. And the third
captain of fifty went up, and came and fell on his knees before Elijah, and besought him,
and said unto him, O man of God, I pray thee, let my life, and the life of these fifty
thy servants, be precious in thy sight.
2 Kings 16:2 Twenty years old was Ahaz when he began to reign, and reigned sixteen
years in Jerusalem, and did not that which was right in the sight of the LORD his
God, like David his father.
2 Kings 21:12 Therefore thus saith the LORD God of Israel, Behold, I am bringing
such evil upon Jerusalem and Judah, that whosoever heareth of it, both his ears shall
tingle. 15 Because they have done that which was evil in my sight, and have provoked
me to anger, since the day their fathers came forth out of Egypt, even unto this day.
2 Kings 23:27 And the LORD said, I will remove Judah also out of my sight, as I
have removed Israel, and will cast off this city Jerusalem which I have chosen, and the
house of which I said, My name shall be there.
1 Chronicles 19:13 Be of good courage, and let us behave ourselves valiantly for our
people, and for the cities of our God: and let the LORD do that which is good in his
sight.
2 Chronicles 7:20 Then will I pluck them up by the roots out of my land which I have
given them; and this house, which I have sanctified for my name, will I cast out of my
sight, and will make it to be a proverb and a byword among all nations.
2 Chronicles 36:5 Jehoiakim was twenty and five years old when he began to reign, and
he reigned eleven years in Jerusalem: and he did that which was evil in the sight of the
LORD his God.
2 Chronicles 36:12 And he did that which was evil in the sight of the LORD his God,
and humbled not himself before Jeremiah the prophet speaking from the mouth of the
LORD.
Proverbs 3:4 So shalt thou find favour and good understanding in the sight of God and
man.
Isaiah 43:3 For I am the LORD thy God, the Holy One of Israel, thy Saviour: I gave
Egypt for thy ransom, Ethiopia and Seba for thee. 4 Since thou wast precious in my
sight, thou hast been honourable, and I have loved thee: therefore will I give men for
thee, and people for thy life.
Jeremiah 4:1 If thou wilt return, O Israel, saith the LORD, return unto me: and if thou
wilt put away thine abominations out of my sight, then shalt thou not remove.
Jeremiah 7:13 And now, because ye have done all these works, saith the LORD, and I
spake unto you, rising up early and speaking, but ye heard not; and I called you, but ye
answered not;…15 And I will cast you out of my sight, as I have cast out all your
brethren, even the whole seed of Ephraim.
Jeremiah 7:30 For the children of Judah have done evil in my sight, saith the
LORD: they have set their abominations in the house which is called by my name, to
pollute it.
Jeremiah 15:1 Then said the LORD unto me, Though Moses and Samuel stood before
me, yet my mind could not be toward this people: cast them out of my sight, and let
them go forth.
Jeremiah 18:10 If it do evil in my sight, that it obey not my voice, then I will repent of
the good, wherewith I said I would benefit them.
Jeremiah 34:13 Thus saith the LORD, the God of Israel; I made a covenant with your
fathers in the day that I brought them forth out of the land of Egypt, out of the house of
bondmen, saying,…15 And ye were now turned, and had done right in my sight, in
proclaiming liberty every man to his neighbour; and ye had made a covenant before me
in the house which is called by my name:
Amos 9:1 I saw the Lord standing upon the altar: and he said, Smite the lintel of the
door, that the posts may shake: and cut them in the head, all of them; and I will slay the
last of them with the sword: he that fleeth of them shall not flee away, and he that
escapeth of them shall not be delivered. 2 Though they dig into hell, thence shall mine
hand take them; though they climb up to heaven, thence will I bring them down: 3 And
though they hide themselves in the top of Carmel, I will search and take them out
thence; and though they be hid from my sight in the bottom of the sea, thence will I
command the serpent, and he shall bite them:
Malachi 2:17 Ye have wearied the LORD with your words. Yet ye say, Wherein have
we wearied him? When ye say, Every one that doeth evil is good in the sight of the
LORD, and he delighteth in them; or, Where is the God of judgment?
Luke 1:15 For he shall be great in the sight of the Lord, and shall drink neither wine
nor strong drink; and he shall be filled with the Holy Ghost, even from his mother’s
womb.
Luke 16:15 And he said unto them, Ye are they which justify yourselves before men; but
God knoweth your hearts: for that which is highly esteemed among men is
abomination in the sight of God.
Acts 4:19 But Peter and John answered and said unto them, Whether it be right in the
sight of God to hearken unto you more than unto God, judge ye.
Acts 8:21 Thou hast neither part nor lot in this matter: for thy heart is not right in the
sight of God.
2 Corinthians 2:17 For we are not as many, which corrupt the word of God: but as of
sincerity, but as of God, in the sight of God speak we in Christ.
2 Corinthians 4:2 But have renounced the hidden things of dishonesty, not walking in
craftiness, nor handling the word of God deceitfully; but by manifestation of the truth
commending ourselves to every man’s conscience in the sight of God.
2 Corinthians 7:12 Wherefore, though I wrote unto you, I did it not for his cause that
had done the wrong, nor for his cause that suffered wrong, but that our care for you in
the sight of God might appear unto you.
Galatians 3:11 But that no man is justified by the law in the sight of God, it is evident:
for, The just shall live by faith.
1 Thessalonians 1:3 Remembering without ceasing your work of faith, and labour of
love, and patience of hope in our Lord Jesus Christ, in the sight of God and our Father;
1 Timothy 2:3 For this is good and acceptable in the sight of God our Saviour;
1 Timothy 6:13 I give thee charge in the sight of God, who quickeneth all things, and
before Christ Jesus, who before Pontius Pilate witnessed a good confession;
1 Peter 3:4 But let it be the hidden man of the heart, in that which is not corruptible, even
the ornament of a meek and quiet spirit, which is in the sight of God of great price.
i. Regarding God looking at one thing or another at
different times vs. having all things in view at once.
Genesis 1:4 And God saw the light, that it was good: and God divided the light from the
darkness.
Genesis 1:10 And God called the dry land Earth; and the gathering together of the waters
called he Seas: and God saw that it was good.
Genesis 1:12 And the earth brought forth grass, and herb yielding seed after his kind, and
the tree yielding fruit, whose seed was in itself, after his kind: and God saw that it was
good.
Genesis 1:18 And to rule over the day and over the night, and to divide the light from the
darkness: and God saw that it was good.
Genesis 1:21 And God created great whales, and every living creature that moveth,
which the waters brought forth abundantly, after their kind, and every winged fowl after
his kind: and God saw that it was good.
Genesis 1:25 And God made the beast of the earth after his kind, and cattle after their
kind, and every thing that creepeth upon the earth after his kind: and God saw that it
was good.
Genesis 1:31 And God saw every thing that he had made, and, behold, it was very
good. And the evening and the morning were the sixth day.
Genesis 6:5 And GOD saw that the wickedness of man was great in the earth, and
that every imagination of the thoughts of his heart was only evil continually.
Genesis 6:12 And God looked upon the earth, and, behold, it was corrupt; for all flesh
had corrupted his way upon the earth.
Genesis 29:31 And when the LORD saw that Leah was hated, he opened her womb:
but Rachel was barren.
Exodus 2:25 And God looked upon the children of Israel, and God had respect unto
them.
Deuteronomy 32:19 And when the LORD saw it, he abhorred them, because of the
provoking of his sons, and of his daughters.
2 Kings 14:26 For the LORD saw the affliction of Israel, that it was very bitter: for
there was not any shut up, nor any left, nor any helper for Israel.
2 Chronicles 12:7 And when the LORD saw that they humbled themselves, the word
of the LORD came to Shemaiah, saying, They have humbled themselves; therefore I will
not destroy them, but I will grant them some deliverance; and my wrath shall not be
poured out upon Jerusalem by the hand of Shishak.
Psalms 14:2 The LORD looked down from heaven upon the children of men, to see
if there were any that did understand, and seek God.
Psalms 53:2 God looked down from heaven upon the children of men, to see if there
were any that did understand, that did seek God.
Psalms 102:19 For he hath looked down from the height of his sanctuary; from
heaven did the LORD behold the earth; 20 To hear the groaning of the prisoner; to
loose those that are appointed to death;
Isaiah 59:15 Yea, truth faileth; and he that departeth from evil maketh himself a prey:
and the LORD saw it, and it displeased him that there was no judgment.
Jonah 3:10 And God saw their works, that they turned from their evil way; and God
repented of the evil, that he had said that he would do unto them; and he did it not.
j. Regarding how the “sight” model works…
i. Does this mean that God is learning in the
sense that he is acquiring more information
as he “sees / surveys” new things?
1. No.
2. Think of human sight in conjunction
with the passages above in which
God looks at one thing or chooses
not to look on another.
3. With human sight there is the entire
sphere of what our eye perceives
while within that entire scope of
view there is only a narrow focal
area.
a. Consequently, we actually
see a lot more information
than what we focus on.
4. So long as God’s “sight” and
“knowledge” are conceived in
similar terms, then God is not
“learning” or acquiring new
information.
a. Like human visual focus,
God can look or not look at
some things, some
information, at any given
time.
i. Within the volitional
capacity model, God
could even enlarge his
focal area to focus on
all information at
once.
b. But, also like human sight,
God would have an entire
sphere of sight beyond just
the focal area and God’s
entire sphere of sight would
always be aware of all things,
past, present, and future.
ii. Important Delineation:
1. The concept is that he sees perfectly
and fully wherever he chooses to
look.
2. He can look at all things at once if he
desired, that is within his full
capacity.
3. And beyond what God is specifically
“looking at” (his focus), God is also
aware of all other information.
4. So his vision is perfect, accurate,
certain, and complete.
5. But his vision is volitional in the
sense that God can choose how much
out of all information he desires to
have “in view” at any given time.
6. This model is further supported and
explained by the next point…
k. Scripture frequently depicts God’s knowledge in
terms of “remembrance”
i. This strongly asserts that God has all
information but at any given time he
chooses to only call or have select
information present in his mind
1. human awareness/memory vs.
recalling something to mind would
be a finite, imperfect version of this
2. this is not to say “memory” in the
sense of having forgotten and then
remembering
3. humans have a lot of facts in their
mind that they have not forgotten but
that they simple don’t have presently
on their mind
4. example: if asked what was your first
car? Most people would know that
immediately, its not forgotten, but it
was simply not presently in their
minds until they choose to call it to
mind
Leviticus 26:40 If they shall confess their iniquity, and the iniquity of their fathers, with
their trespass which they trespassed against me, and that also they have walked contrary
unto me; 41 And that I also have walked contrary unto them, and have brought them into
the land of their enemies; if then their uncircumcised hearts be humbled, and they then
accept of the punishment of their iniquity: 42 Then will I remember my covenant with
Jacob, and also my covenant with Isaac, and also my covenant with Abraham will I
remember; and I will remember the land.
1 Samuel 15:2 Thus saith the LORD of hosts, I remember that which Amalek did to
Israel, how he laid wait for him in the way, when he came up from Egypt.
2 Chronicles 6:42 O LORD God, turn not away the face of thine anointed: remember
the mercies of David thy servant.
Nehemiah 1:8 Remember, I beseech thee, the word that thou commandedst thy
servant Moses, saying, If ye transgress, I will scatter you abroad among the nations:
Psalms 25:7 Remember not the sins of my youth, nor my transgressions: according to
thy mercy remember thou me for thy goodness’ sake, O LORD.
Psalms 79:8 O remember not against us former iniquities: let thy tender mercies
speedily prevent us: for we are brought very low.
Psalms 137:7 Remember, O LORD, the children of Edom in the day of Jerusalem;
who said, Rase it, rase it, even to the foundation thereof.
Isaiah 43:25 I, even I, am he that blotteth out thy transgressions for mine own sake, and
will not remember thy sins.
Isaiah 64:9 Be not wroth very sore, O LORD, neither remember iniquity for ever:
behold, see, we beseech thee, we are all thy people.
Jeremiah 14:10 Thus saith the LORD unto this people, Thus have they loved to
wander, they have not refrained their feet, therefore the LORD doth not accept them; he
will now remember their iniquity, and visit their sins.
Jeremiah 31:34 And they shall teach no more every man his neighbour, and every man
his brother, saying, Know the LORD: for they shall all know me, from the least of them
unto the greatest of them, saith the LORD: for I will forgive their iniquity, and I will
remember their sin no more.
Lamentations 5:1 Remember, O LORD, what is come upon us: consider, and behold
our reproach.
Hosea 8:13 They sacrifice flesh for the sacrifices of mine offerings, and eat it; but the
LORD accepteth them not; now will he remember their iniquity, and visit their sins:
they shall return to Egypt.
Hosea 9:9 They have deeply corrupted themselves, as in the days of Gibeah: therefore
he will remember their iniquity, he will visit their sins.
Ezekiel 21:24 Therefore thus saith the Lord GOD; Because ye have made your
iniquity to be remembered, in that your transgressions are discovered, so that in all
your doings your sins do appear; because, I say, that ye are come to remembrance,
ye shall be taken with the hand.
Acts 10:31 And said, Cornelius, thy prayer is heard, and thine alms are had in
remembrance in the sight of God.
Revelation 16:19 And the great city was divided into three parts, and the cities of the
nations fell: and great Babylon came in remembrance before God, to give unto her
the cup of the wine of the fierceness of his wrath.
Revelation 18:5 For her sins have reached unto heaven, and God hath remembered her
iniquities.
l. Possible objections
i. Some might argue that these passages
conveying God’s knowledge in terms of
“sight” and “remembrance” are
anthropomorphizing and do not really reflect
how the mind of God works.
ii. But then the issue becomes…
1. It’s not as if they can present
scripture passage to explicitly
overturn these depictions.
2. So, where do they get their
information about how God’s
knowledge works?
3. And on what grounds do they
discount scripture’s depiction of
God’s knowledge as inaccurate and
unusable for constructing a model of
God’s faculty of knowledge?
m. Summary
i. Scripture appears to depict that God’s
knowledge is analogous to perception, using
“sight” as a metaphor
1. It depicts that God can see all things
2. But that God does not always choose
to see everything at once
3. Sometimes he sees or looks at
specific things
ii. Similarly, God’s awareness is depicted in
terms of “remembrance”
1. not that God forgets
2. he is aware of all things
3. but scripture depicts that God
chooses what to call to mind and
what not to have in mind at any
given time
iii. In both ways, God’s capacity is shown as
flawless, complete, and perfectly accurate
iv. But the fullness of his capacity is not
exercised at all time
v. God’s volition or choice determines what he
“looks at” and what he “remembers” or not
at any given time
n. What this model of omniscience accommodates…
i. It accommodates the simple foreknowledge
understanding present in the hearers of the
apostles, the earliest post-canonical Church.
1. They saw God as having real, certain
knowledge of the future, not merely
expert prediction (as Open Theists
assert).
ii. And it accommodates scripture passages in
which God knows meticulous, trivial details
of events far in the future.
v. Relevance of this “volitional capacity” model to this study
1. the fact that God has the capacity to enforce his will utterly
but does not exercise that full capacity at all times rules out
meticulous determinism
a. in contrast, general and limited determinism still
work quite well
2. the fact that God does not have all things presently in mind
at all times but is able to call to mind any information he
wants at any time will be very helpful later on to our
understanding of how foreknowledge works with divine
“ordination” in a freewill model
c. God inside or outside of time?
i. Positions
1. Traditional view (and Calvinist view)
a. Time itself began at the creation in Genesis 1.
b. God always did exist and still does exist outside of
time.
2. Open Theism
a. Time has always existed.
b. God has always existed in a progression of time,
even from all eternity past prior to the creation
week of Genesis 1.
3. Our position
a. Time itself began at the creation in Genesis 1.
b. Since the creation, God himself has entered into and
experiences the progression of time.
ii. Philosophical (i.e. strictly logical) Arguments
1. Disclaimer
a. Scripture says very little about things prior to
creation, especially explicit or direct statements.
b. So philosophical or logical explanations play some
role in figuring out these issues.
c. Of course, the philosophical and logical arguments
must be compatible with what it is said in scripture.
d. And even starting from scripture, it is necessary to
take what scripture says and logically model it so
that we have a sensible explanation for unbelievers
who would question whether the Christian concept
of God makes any working sense or is absurd.
2. Introduction
a. Each view has 2 components
i. Whether God is inside of time
ii. Whether time itself began
3. Traditional view –
a. View
i. God is outside of time
ii. Time began at creation
b. Logical Arguments
i. If God is inside of time, then God is
necessarily subject to change – he is no
longer immutable or impassible.
ii. If God is subject to any kind of change, then
he is subject to some thing outside himself
(even if just abstract time and change).
1. If God is subject to anything outside
himself, then he is not therefore
supreme or “God.”
4. Open Theism –
a. View
i. God is inside of time and always has been
ii. Time did not begin at creation – there has
always been time even for God prior to
creation
1. time is not a created thing or law like
gravity
2. time is merely the progression of
events or states from earlier to later
ones
b. Arguments
i. It makes no sense to think of God existing
or thinking or doing anything for all eternity
without there being a progression of time.
ii. Without time, God’s thoughts, etc. would
have be stagnant and inactive (i.e. utterly
unchanging) right until creation.
1. (Hypothetical example: If God’s
thoughts were utterly unchanging,
then God could not have decided at a
specific point to create “now” and so
either there would be no creation or
God would have always decided to
create “now” and creation would
always exist.)
5. Our Views
a. Views
i. Time was created at creation.
ii. God existed outside of time before creation
but has chosen to exist inside of time since
creation.
1. NOTE:
a. Our position that since
creation God has existed
inside of time demonstrates
our objectivity.
b. Given that one of the main
issues in this debate is
whether or not God has
foreknowledge (and we are
arguing in the affirmative), it
would be more advantageous
to our position if we could
argue that God was outside of
time.
c. However, we do not – why?
d. Because, having examined
this issue both logically and
scripturally, we believe that
God must be inside of time
since creation.
e. Thus, objectivity has caused
us to take a position that is
less advantageous.
b. (Open Theist View 1) – The idea that time is not a
created thing or natural law or force like gravity,
etc.)
i. If time is not a created law or force like
gravity (for example) then why is time
affected by gravity, slowing down or
speeding up due to gravitation forces?
1. The amount of the relationship
between gravity and time is
accurately predictable and
measurable by experimentation.
a. Accepted as observable fact
by secular scientists.
“Cosmos – Under these circumstances, Albert Einstein taught in his theory of general
relativity that the gravitational field of everything in the universe so warps space
and time as to require a very careful reevaluation of quantities whose seemingly
elementary natures are normally taken for granted.” – Encyclopaedia Britannica 2004
Deluxe Edition
"Time dilation – The time-dilation effect predicted by special relativity has been
accurately confirmed by observations of the increased lifetime of unstable elementary
particles traveling at nearly the speed of light. The clock-paradox effect also has been
substantiated by experiments comparing the elapsed time of an atomic clock on
Earth with that of an atomic clock flown in an airplane. The latter experiments,
furthermore, have confirmed a gravitational contribution to time dilation, as
predicted by the theory of general relativity." - Encyclopaedia Britannica 2004 Deluxe
Edition
“Time, VII TIME DILATION – Time is not a physical constant, although the passage
of time in any one place can be measured with great accuracy and precision. The effect
of motion and gravity on time is that it is dilated or expanded. In 1905 Albert
Einstein formulated the effect of motion on time in his special theory of relativity, and
in 1917 he formulated the effect of gravity on time in his general theory of relativity.
These effects were observed in experiments conducted in the 1960s and 1970s. In
one such experiment in 1971, atomic clocks were carried on two high-speed aircraft.
One traveled eastward, that is, in the rotational direction of the earth, and one westward.
After the flight, the onboard clocks were found to have either lost or gained time
(relative to a ground-based atomic clock) depending on their direction of travel, an
effect of motion, and their altitude, an effect of gravity. The results confirmed the
predictions made in Einstein's theories of relativity.” - "Time," Microsoft® Encarta®
Encyclopedia 99. © 1993-1998 Microsoft Corporation. All rights reserved.
b. Accepted as observable fact
by Christian scientists.
“The differential rate of time…is scientifically sound. Both experiments and
Einstein’s theory of relativity confirm that in a cosmos only partially filled with matter,
the rates of physical processes would be slower at the center of the matter than at the
edge.” – 2 “Starlight and Time,” Dr. Russell Humphreys, RealOne Player, 18 minutes, 40
seconds
“In a bounded [i.e. having an edge] universe, clocks in different places can tick (or
register time) at drastically different rates.” – Starlight and Time, Dr. Russel
Humphreys, Ph.D., (in physics), Copyright 1994 by Master Books, United States of
America, p. 29
ii. The fact that time is affected by another
natural force/law such as gravity
demonstrates that time is more than just the
abstract concept of events or states
transpiring.
iii. It is itself a natural law or force that God
uses to regulate the passing of events and
states, etc. in relation to one another an in
relation to other natural forces, laws,
objects, etc.
c. (Open Theist Argument 1) – Concerning God
existing in time for all eternity past, infinite regress
is an insurmountable problem.
i. If time exists for eternity past, then there
would literally be an infinite amount of time
that would have transpired before God
created.
1. But an infinite amount of anything
cannot transpire.
2. We’d still be waiting somewhere
amidst the infinite span of time that
had to transpire before the point of
creation.
3. And there would be no creation.
ii. The existence of creation proves that there
was no infinite amount of time prior to
creation.
iii. At least prior to creation, God must have
existed outside of time.
d. (Open Theist Argument 2) – Concerning God
existing without time and what God did in that
state?
i. Neither human experience nor human reason
(all being exclusively inside of time) are
necessarily adequately equipped to construct
or imagine what that “would have” or “must
have” been like for God in such a situation.
ii. God himself has revealed very little if
anything prior to the earliest events
pertaining to his creating.
iii. We simply have no basis for making
deductions about what it “must have” been
like for God prior to the creation week
recorded in Genesis 1.
e. (Additional Open Theist Argument) – If the future
is known then to God the future and the past “exist”
in the same way that the present exists for us.
i. There simple does not seem to be any
logical necessity for the central premise of
this argument.
ii. This kind of conclusion depends to some
degree on…
1. how God is able to see the future.
2. and on whether or not God knows
counterfactual futures, etc.
(discussed below).
iii. For instance, since God’s existence is not
dependent upon time, (especially since in
our view he existed before time existed),
then it is logical to conclude that God’s
knowledge is likewise not dependent upon
the passage of time.
1. As such, his knowledge of a future
event would not require that the
future was “present” (i.e. presently
real) for God.
iv. Ultimately, since we do not know by what
means or “how” God is able to know the
future (or anything including the past or
present), we have no basis for asserting what
his knowledge of the future means for “what
is real” and “now” in God’s mind.
v. And once God himself entered time at
creation, then as a consequence, God
experiences the present as distinct from the
past and future, similar to how we do.
f. (Additional Open Theist Argument) – Concerning
the consequences of a God who grows in
knowledge and exists before creation in an infinite
duration of time.
i. If God grows in knowledge, then God’s
knowledge decreases as we move backward
in time.
ii. If God exists in infinite time before creation,
then his knowledge likewise would decrease
toward an infinite degree as we move farther
backward into that past time.
iii. This would result in a God who at one
point…
1. is very ignorant and has almost no
knowledge.
2. is not very wise, given that wisdom
(knowing what to do as a result of
knowledge) is inherently dependent
to some degree on the amount of
knowledge that one has.
3. in addition, so long as God’s moral
goodness or God’s justice is tied to
his wisdom, this also opens the door
that at a certain point in time God
when God was not very wise, he was
also not very morally good or just
either
iv. So, these two fundamental Open Theist
concepts automatically (logically speaking)
have doctrinal consequences that are entirely
unacceptable within the Judeo-Christian
worldview.
v. Concerning the logic of this issue, the only
solution is that either…
1. God does not grow in knowledge
over time.
2. God is outside of time (at least prior
to creation.)
g. (Traditional and Calvinist Argument 1) –
Concerning God being outside of time.
i. Illustrative articulation: The traditional and
Calvinist “God as outside of time” models
typically contrast God’s view from outside
of time with man’s view from within time.
1. To human experience and perception
only the present moment is true
while the past and future do not
“exist” right now.
2. God’s perception has been contrasted
to this aspect of human experience
and perception so, assuming he is
outside of time, the past and future
are just as much occurring, real, and
in existence to God as the present is
to us.
a. In this way, traditional and
Calvinistic views have
actually tried to explain the
mechanism by which God
knows the future.
b. In contrast, as stated earlier,
we leave this mechanism
unexplained just like God’s
ability to create by command
out of nothing.
i. It is simply part of
what it is to be God
and we cannot nor
need not understand
“how” it would be
accomplished.
ii. (And we accept that
God can do these
things for other
reasons not blind faith
or assumption).
ii. Question: Is creation co-eternal with God?
1. The traditional view says no and all
Christians must agree with this.
iii. Question: Does God know that creation has
not always existed with him?
1. Again, the answer has to be “yes.”
iv. Consequently, God is necessarily aware
of…
1. his existence alone when there was
no creation
2. that he currently exists along with
other things, even all creation
3. that this state of existing along with
other things is not his original state
of existence
v. Ultimately, God is aware and involved in a
progression of time from a prior state when
he was all alone without creation to a later
state when he is no longer alone but coexists with creation.
1. Since this distinction between prior
state/later state of existence is real in
God’s own mind, it is real in the
greatest sense.
2. Since creation (and due to creation)
God experiences and is himself
within a progression of time and he
is well aware of that fact.
vi. Conversely, if God does not experience a
progression of time in at least this strict
sense, then…
1. he would not be aware of the
distinction of a prior state in which
he was all alone without creation
and a later state when he was coexistent with creation.
2. Ultimately, in God’s mind, for God
himself, creation would be co-eternal
with himself.
vii. Consequently, this argument (this specific
aspect of our view) would have to be true
and applicable to all Three Persons of the
Trinity, including the Father.
1. Later, we will discuss how there is
differentiation between Persons of
the Trinity in other aspects of this
overall issue.
viii. Moreover, it is God’s voluntary act of
creating itself which creates this distinction
of prior state/later state for God.
1. So, this argument does not
necessitate God being in a
progression of time prior to creation.
h. (Traditional and Calvinist Argument 2a) – God as
subject to a higher power.
i. If God exists outside of time prior to
creation, in that eternal state being subject to
nothing but himself, but then chooses to
create and participate in the progress of
time, since this is by God’s own choosing, it
is merely another instance of God being
subject to no higher authority than himself.
i. (Traditional and Calvinist Argument 2b) – God as
unchanging (immutable and impassible).
i. The Godhead is not absolutely unchanging
but is clearly subject to voluntary change.
1. God’s moral character and the
fullness of his capacities remains the
same.
2. But the incarnation in which the
Godhead permanently acquired a
human nature is a dramatic change to
the nature of God.
3. God’s invitations for us to petition
him and thereby, affect his actions
toward us (which we will discuss
later) indicate God is responsive to
his creation, and changes in that
sense.
4. The logical argument (above) that
God voluntarily entered the
progression of time when he chose to
create itself demonstrates that God
experiences change (not by a higher
power but as he so chooses).
iii. Scriptural Arguments A – Concerning time itself being created
and beginning in Genesis 1:1
1. Does scripture teach that God did things before creation?
“Does the Bible teach that God did anything before the foundation of the world?...My
answer is yes, of course…If the Bible says that God foreordained, that he chose, and that
he loved before the foundation of the world, then we can at least agree to that much?...the
three passages that I’m thinking of right now are John 17:24, Jesus said to the Father, he
said, “Father you loved me before the foundation of the world,” Ephesians 1:4, God
chose us in him before the foundation of the world, and 1 Peter 1:20, Christ was
foreordained before the foundation of the world, showing that God was personal, he was
loving, the Father and Son had a relationship, so God loves, and he thought about the
creation, the beings he would create and that he wanted to have a relationship with them.
So he chose that we would be holy and without blame if, of course, we trusted him. And
so God did those things and they are pretty significant things.” – Bob Enyart, live on the
phone at John Mangopolis’ house, January 19, 2007, approximately 1 minute 54 seconds
a. First, even Bob Enyart’s interpretation and
description of the things described in these passages
(God loving, God knowing, choosing in the sense of
wanting, having on his mind, and wanting a
personal relationship with creation) hardly speaks of
any kind of actions, events, or sequences that would
require time.
b. And this is not really surprising given the fact that
the content of the passages themselves doesn’t
describe anything that would necessarily qualify as
being actions, events, or sequences that might
require time.
John 17:24 Father, I will that they also, whom thou hast given me, be with me where I
am; that they may behold my glory, which thou hast given me: for thou lovedst me
before the foundation of the world.
c. Love between the first Person of the Trinity and the
second Person of the Trinity before creation is
hardly an argument that God “did” something
before creation or that God’s existence before
creation can be divided up into durations and
sequences of time.
1 Peter 1:19 But with the precious blood of Christ, as of a lamb without blemish and
without spot: 20 Who verily was foreordained (4267) before the foundation of the
world, but was manifest in these last times for you.
4267 proginosko
from 4253 and 1097; TDNT-1:715,119; v
AV-foreknow 2, foreordain 1, know 1, know before 1; 5
1) to have knowledge before hand
2) to foreknow
2a) of those whom God elected to salvation
3) to predestinate
d. Technically, 1 Peter does not say God
“foreordained.” It says that God “foreknew.”
i. The Greek word is “proginosko” (Strong’s
No. 4267). Normally this word is interpreted
to support “foreknowledge.”
ii. But Open Theists instead interpret it in the
sense of “knowing all along the way.”
iii. Either way, here again the idea of God the
Father knowing Christ (and even Christ’s
redemptive work) all along before creation
is hardly an argument that God “did”
something before creation or that God’s
existence before creation can be divided up
into durations and sequences of time.
Ephesians 1:1 Paul, an apostle of Jesus Christ by the will of God, to the saints which are
at Ephesus, and to the faithful in Christ Jesus: 2 Grace be to you, and peace, from God
our Father, and from the Lord Jesus Christ. 3 Blessed be the God and Father of our Lord
Jesus Christ, who hath blessed us with all spiritual blessings in heavenly places in
Christ: 4 According as he hath chosen(1586) [5668] us in (1722) him before the
foundation of the world, that we should be holy and without blame before him in love: 5
Having predestinated us unto the adoption of children by Jesus Christ to himself,
according to the good pleasure of his will, 6 To the praise of the glory of his grace,
wherein he hath made us accepted in the beloved. 7 In whom we have redemption
through his blood, the forgiveness of sins, according to the riches of his grace; 8
Wherein he hath abounded toward us in all wisdom and prudence; 9 Having made
known unto us the mystery of his will, according to his good pleasure which he hath
purposed in himself: 10 That in the dispensation of the fulness of times he might gather
together in one all things in Christ, both which are in heaven, and which are on earth;
even in him: 11 In whom also we have obtained an inheritance, being predestinated
according to the purpose of him who worketh all things after the counsel of his own
will: 12 That we should be to the praise of his glory, who first trusted in Christ.
1586 eklegomai
middle voice from 1537 and 3004 (in its primary sense); TDNT-4:144,505; v
AV-choose 19, choose out 1, make choice 1; 21
1) to pick out, choose, to pick or choose out for one’s self
1a) choosing one out of many, i.e. Jesus choosing his disciples
1b) choosing one for an office
1c) of God choosing whom he judged fit to receive his favours and separated from the
rest of mankind to be peculiarly his own and to be attended continually by his gracious
oversight
1c1) i.e. the Israelites
1d) of God the Father choosing Christians, as those whom he set apart from the
irreligious multitude as dear unto himself, and whom he has rendered, through faith in
Christ, citizens in the Messianic kingdom: (#Jas 2:5) so that the ground of the choice lies
in Christ and his merits only
1722 en
a primary preposition denoting (fixed) position (in place, time or state), and (by
implication) instrumentality (medially or constructively), i.e. a relation of rest
(intermediate between 1519 and 1537); TDNT-2:537,233; prep
AV-in 1902, by 163, with 140, among 117, at 113, on 62, through 39, misc 265; 2801
1) in, by, with etc.
e. Here throughout Ephesians, Christ is consistently
the primary recipient of the actions and Christians
by extension through Christ.
i. In verse 3 we are blessed with Christ. In
verse 4 we are chosen with Christ.
ii. In verse 5 we are predestined for adoption
“by Jesus.”
iii. In verse 6 we are “accepted in the beloved.”
iv. In verse 7 we are forgiven and receive God’s
grace in Christ (i.e. through his anticipated
redemptive work).
v. In verses 8-9, God has given us wisdom and
understanding in Christ.
vi. In verse 11, God has given us an inheritance
in Christ.
f. This is reflected even in verse 4 by the use of the
phrase “in him.”
i. The word “in” in the Greek is “en” (Strong’s
No. 1722) and also means “with” him (i.e.
with Christ) in this instance.
g. Verse 9 even specifies that God did such things
“according to his good pleasure which he hath
purposed in himself.”
h. Since Christ is the primary recipient here, and we
only receive afterward by extension, this again
seems to be an odd passage.
i. And Open Theists have to agree on this
since they deny the idea that God has
specific foreknowledge of individuals and
their choices.
i. In addition, the Greek word for “chose” here in
verse 4 is a standard word used with regard to
election and the elect throughout scripture as seen
by comparison to Mark 13.
Mark 13:20 And except that the Lord had shortened those days, no flesh should be
saved: but for the elect’s sake, whom he hath chosen (1586) [5668], he hath shortened
the days.
j. Consequently, Ephesians 1:4 is simply stating that
before the world the second Person of the Trinity is
“chosen” by God for a specific task (and we by
extension are chosen with him).
k. There are two reasons why this passage does not
contradict our traditional freewill interpretation.
i. First, this passage doesn’t really tell us
anything different than what we know from
1 Peter, which we have already discussed.
1. 1 Peter tells us that before the world,
God knew (or foreknew) the work of
Jesus Christ to redeem us.
2. As discussed, God knowing
something does not equate to an
event or necessitate time.
3. And, if God knows Jesus’ work of
redeeming us before creation, that
necessarily implies that the second
Person of the Trinity was known to
be elected for that task and we were
known to be elected for redemption
as well, which is all that Ephesians
1:4 necessarily indicates.
4. So, once again, the idea that before
creation God was already aware of
Christ’s elected in history and aware
of the elected status of the redeemed
does nothing to establish God
engaged in a series of events or
progression of time before creation.
ii. Second, the basic Open Theist argument is
that these passages describe decisions that
God makes (to foreordain, to choose Christ
for a task and sinners for redemption, etc.)
and that these decisions themselves
constitute the kind of events that necessitate
time.
1. However, once the role that such
decisions play in our model is
described, the decisions that Open
Theists suggest from these passages
do not necessitate time prior to “the
2.
3.
4.
5.
6.
beginning,” which is the setting
when creation came into being.
a. (This aspect of our model
will continue to be explained
below, particularly when we
discuss Molinism and
counterfactuals.)
In our model, before creation God
abides in a timeless existence fully
aware…
a. of all his options of what to
create,
b. of how to interact with
creation,
c. of all the reasons why in his
infinite wisdom to choose
certain options over others,
d. and therefore of the decision
that he will ultimately breech
his timeless existence to
make and actualize those
options, thereby initiating
creation and, of course, the
very earliest of his
interactions with creation.
When God goes from being
timelessly aware of his options,
reasons, and decisions to actually
deciding and thereby enacting them,
time is created and creation occurs.
Consequently, for us, God’s actually
choosing of the option in which the
second Person of the Trinity redeems
mankind is a part of a single grand,
actualizing decision toward all of
God’s options with which creation,
history, and God’s interactions with
creation over history all begin.
So, rather than identifying a decision
and therefore an event that occurs
prior to “the beginning,” these
passages merely point to one aspect
of the decision that initiated the
beginning.
As such, Open Theists have yet to
identify a passage of scripture
describing or necessitating actions of
God that take place prior to God’s
embarking upon the work of creation
when he actualized certain options
for creation and his interaction with
it over history.
2. The phrase “in the beginning” itself necessarily implies that
this is the beginning of time.
a. Argument:
i. If time itself existed for beginning-less eons
before creation, then the universe could not
be said to have been created in “the
beginning.”
ii. Thus, we must conclude that…
1. time did not exist before creation
2. and time itself must have only come
into existence at the creation.
a. (Therefore, creation occurred
literally “at the beginning”
since there was no time
before it.)
3. and prior to the creation, the entire
Godhead existed outside of time –
since there was no time prior to
creation.
b. Counterargument 1 –
i. In the Hebrew, “in the beginning” is the
word “re’shiyth,” (Strong’s No. 07225)
which can also mean “first” not just
“beginning”
1. occurs 51 times in the Old Testament
a. beginning 18,
b. firstfruits 11,
c. first 9,
d. chief 8,
e. miscellaneous 5
ii. The argument is that Genesis 1:1 is not
meant to convey that this was “the
beginning” of anything or an absolute
beginning of some kind, but merely to
convey what God created first when he
began to create
1. the intention is that replacing the
idea of “the beginning” with merely
“first” in the list of things created,
removes the connotation that time
itself starts here
c. Counterargument 1 Refuted –
i. It is important to note that this is not the
same Hebrew word for “first” or “on” in an
ordinal sense or series
1. The word for “first” in the phrase
“the first day” in Genesis 1:5 is the
word “echad” (Strong’s No. 0259)
a. Echad” occurs 952 times
i. one 687,
ii. first 36
ii. verses 1 and 2 of John’s Gospel translate the
Hebrew phrase into Greek words that
specifically mean “In (1722) the beginning
(746)”
John 1:1 In (1722) the beginning (746) was the Word, and the Word was with God,
and the Word was God. 2 The same was in (1722) the (beginning 746) with God. 3 All
things were made by him; and without him was not any thing made that was made.
746 arche
from 756; TDNT-1:479,81; n f
AV-beginning 40, principality 8, corner 2, first 2, misc 6; 58
1) beginning, origin
2) the person or thing that commences, the first person or thing in a series, the leader
3) that by which anything begins to be, the origin, the active cause
4) the extremity of a thing
4a) of the corners of a sail
5) the first place, principality, rule, magistracy
5a) of angels and demons
iii. beyond John 1:1-2, the New Testament
authors and figures refer to Genesis 1 with
“arche” (746) 9 times
1. *6 of these 9 are from Jesus himself
2. Matthew 19:4*, Matthew 19:8*,
Matthew 24:21*, Mark 10:6*, Mark
13:19*, John 8:44*, Hebrews 1:10, 2
Peter 3:4, 1 John 3:8
iv. Like the Hebrew word for “beginning,” the
Greek word “arche” can mean either
“origin” or “first in a series”
1. However, also like its Hebrew
counterpart, “arche” primarily
denotes “beginning” in the sense of
origin – as indicated by its primary
definition.
v. But, more importantly, this New Testament
restatement of Genesis 1 does not include
the series (the week) of Genesis 1
1. It is the series in Genesis 1 that
allows Open Theists to suggest that
“re’shiyth” means simply “the first
in the series.”
2. The fact that “arche” is used here
without a reference to a series
reflects its more universal tone as
“the” beginning of all things rather
than merely the first in a particular
series.
vi. Second, to put an even sharper point on it,
here “arche” is being used to assert
unequivocally that the Word was present in
“the beginning” AND the Word was God
“in the beginning.”
1. If “arche” is interpreted as Open
Theist suggest as merely as a
reference to “first in a particular
series” with the understanding that
there was much time and many
events before it, then this verse could
legitimately interpreted to say that by
the time of this particular series the
Word had come to exist and had
attained Godhood.
vii. Consequently, because of the application to
the Word AND the universal context
without reference to a series (as Genesis 1
has), we can see that according to the Jewish
authors of the New Testament understood
the Hebrew phrase at the start of Genesis 1
is “in the beginning” or “in the origin.”
1. Thereby indicating the Word’s
eternal status as always existing and
as eternally God.
2. It is not just the first in an internal
list of items found in chapter 1 of
Genesis but the origin, the
beginning.
d. Counterargument 2 –
i. In Matthew 24:21 and Mark 10:6, Jesus
qualifies the phrase “the beginning” from
Genesis 1:1 as “the beginning of creation”
and “the beginning of the world”
Matthew 24:21 For then shall be great tribulation, such as was not since the
beginning (746) of the world to this time, no, nor ever shall be.
Mark 10:6 But from the beginning (746) of the creation God made them male and
female.
ii. by adding these qualifiers (“of creation,” “of
the world”), Jesus is indicating that Genesis
1:1 is…
1. not denoting the absolute beginning
(as if there was no time before that
point)
2. but merely denoting the beginning
point of the creation alone
iii. Consequently, the phrase “the beginning”
would not refer to time itself beginning
unless one ASSUMES that time was created
1. it would then have to be proven that
time is part of the things created in
Genesis 1
e. Counterargument 2 Refuted –
i. These qualifiers are not really qualifiers
ii. Mark 13:19 is the parallel account to
Matthew 24:21
Mark 13:19 For in those days shall be affliction, such as was not from the beginning
(746) of the creation which God created unto this time, neither shall be.
Matthew 24:21 For then shall be great tribulation, such as was not since the
beginning (746) of the world to this time, no, nor ever shall be.
iii. However, this time Jesus adds the
designation “which God created,” saying
“from the beginning of the creation which
God created…”
1. but we don’t take “which God
created” as though it was a qualifier
intended to specify exactly what
creation
a. – as if there were more
creations besides the one
created by God
2. so, why do we take the designation
“of creation” as though it was a
qualifier intended to specify exactly
what began?
iv. Taking the longer versions as attempts to
make distinctions through the use of greater
specification necessarily leads to the idea of
other creations with other Creators
v. Moreover, Mark 10:6 designates that Adam
and Eve were created “in the beginning,”
thus proving that “in the beginning”
designates this entire period of the creation
week, not just the “first” thing created in the
series of created things in Genesis 1.
f. Counterargument 3 –
i. Certain New Testament Greek passages
refer to “before times eternal” in the Revised
Version (Romans 16:25, Ephesians 3:9, 2
Timothy 1:9, Titus 1:2)
1. Other passages are not translated as
such in the RV but bear similar
phrasing in the Greek – Luke 1:70,
John 9:32, Acts 3:21, 15:18
ii. The basic argument is that the specific
construction of these phrases in Greek
actually means “time without beginning”
g. Counterargument 3 Refuted –
i. The underlying Greek in these passages does
not mean “time without beginning”
ii. Luke 1:70, Acts 3:21, and Acts 15:18 use
“apo (began)” (Strong’s 575) and “aion
(eternity/age)” (Strong’s 165)
Luke 1:70 As he spake by the mouth of his holy prophets, which (3588) have been
since (575) the world began (165).
Acts 3:21 Whom the heaven must receive until the times of restitution of all things,
which God hath spoken by the mouth of all his holy prophets since (575) the world
began (165).
Acts 15:18 Known unto God are all his works from (575) the beginning of the world
(165).
1. These “ages” are times when God
has spoken through the prophets,
which has only happened since
creation.
2. So, these 3 passages do not imply
“time” prior to creation
iii. John 9:32 uses “ek” (1437) for “out of” or
“from” and “aion (eternity/age)”
John 9:32 Since (1537) the world began (165) was it (191) not heard that any man
opened the eyes of one that was born blind.
1. Like Luke 1:70, Acts 3:21, and Acts
15:18, uses the word “aion” which
can mean “age” or “time period”
2. Speaks of what men have “heard of”
indicating that this time period is
after creation when men were around
to hear such reports
3. Consequently, this passage does not
imply “time” prior to creation
iv. Romans 16:25
1. the phrase is constructed from two
Greek words
Romans 16:25 Now to him that is of power to stablish you according to my gospel, and
the preaching of Jesus Christ, according to the revelation of the mystery (3466), which
was kept secret (4601) since the world began (5550) (166). 26 But now is made
manifest, and by the scriptures of the prophets, according to the commandment of the
everlasting God, made known to all nations for the obedience of faith:
a. “chronos” (5550) meaning
“time”
b. “aionios” (166) meaning
“without beginning” or
without end” or both
5550 chronos
of uncertain derivation; TDNT-9:581,1337; n m
AV-time 33, season 4, while 2, a while 2, space 2, oftentimes + 4183 1, not tr 5, misc 4;
53
1) time either long or short
For Synonyms see entry 5853
166 aionios
from 165; TDNT-1:208,31; adj
AV-eternal 42, everlasting 25, the world began + 5550 2, since the world began + 5550 1,
for ever 1; 71
1) without beginning and end, that which always has been and always will be
2) without beginning
3) without end, never to cease, everlasting
For Synonyms see entry 5801
c. Also notice the word
“musterion” (3466) for
“mystery” – this will be
important momentarily
2. because of the combination of these
two words, Romans 16:25 could be
literally be saying “time without
beginning”
a. this phrase itself would
indicate that there was
endless time prior to creation
3. the problems with this interpretation
are seen in the parallel usages in
other passages
v. Ephesians 3:9 does not include the Greek
word “chronos” (5550) nor “aionios” (166)
for
1. it includes the Greek word “apo”
(575) for “from”
2. And the word “aion” (165) which
can mean “for ever” or “eternity” or
simply a “period of time” or an
“age”
Ephesians 3:9 And to make all men see what is the fellowship of the mystery (3466),
which (3588) from (575) the beginning of the world (165) hath been hid in God, who
created all things by Jesus Christ.
3. since “aion” can mean simply “a
period of time” rather than “time
without beginning” nothing in this
verse indicates that time extends
eternally back before creation
4. Moreover, notice that the language
of Ephesians 3:9 is very similar to
the content of Romans 16:25
a. Both talk about the
“musterion” (3466) or
“mystery”
b. Romans 16:25 says this
“mystery” was “secret (4601)
since the world began (5550)
(166).”
c. Ephesians similarly says that
this “mystery” was “from
(575) the beginning of the
world (165) hid in God”
5. Additionally, Romans 16:25-26
actually states that this mystery is
now being made known as the
fulfillment of the words of the
prophets
Romans 16:25 Now to him that is of power to stablish you according to my gospel, and
the preaching of Jesus Christ, according to the revelation of the mystery (3466), which
was kept secret (4601) since the world began (5550) (166). 26 But now is made
manifest, and by the scriptures of the prophets, according to the commandment of the
everlasting God, made known to all nations for the obedience of faith:
6. Consequently, both Romans 16 and
Ephesians 3 are talking about the
same thing as Luke 1:70 and Acts
3:21
a. And, of course, Luke 1 and
Acts 3:21 uses the exact same
Greek words as Ephesians
3:9
Luke 1:70 As he spake by the mouth of his holy prophets, which (3588) have been
since (575) the world began (165).
Acts 3:21 Whom the heaven must receive until the times of restitution of all things,
which God hath spoken by the mouth of all his holy prophets since (575) the world
began (165).
7. Implications
a. We know that all these
passages are making parallel
statements to one another.
b. And we know from Luke 1
and Acts 3 that the phrase
“apo aion” refers to the ages
that the prophets have
existed, (i.e. ages AFTER
creation)
c. So, we know that this same
phrase in Ephesians 3:9 most
likely refers to the ages
AFTER creation, not time
before creation.
d. And consequently, the
synonymous phrase “chronos
aionios” in Romans 16
should be understood as
referring to “seemingly”
endless ages since creation
when God was keeping this
mystery secret through the
words of the prophets
vi. 2 Timothy 1:9 conclusively proves that the
phrase “chronos aionios” in Romans 16:25
must refer to “seemingly” endless ages since
creation, not endless time before creation
1. 2 Timothy 1 uses “chronos aionios”
just like Romans 16:25
2. but2 Timothy 1 also includes the
Greek word “pro” (4253) meaning
“before” as part of this phrase
2 Timothy 1:9 Who hath saved us, and called us with an holy calling, not according to
our works, but according to his own purpose and grace, which was given us in Christ
Jesus before (4253) the world began (5550) (166).
4253 pro
a primary preposition; TDNT-6:683,935; prep
AV-before 44, above 2, above ... ago 1, or ever 1; 48
1) before
a. but there could be nothing
before “beginning-less” time
b. so according to 2 Timothy
1:9 the phrase “chronos
aionios” cannot literally be
“time without beginning”
3. Moreover, there is a problem even if
we take “aionios” to have a different
meaning here than in Romans 16:25
a. Say that we take “aionios” to
mean “endless time” here in
2 Timothy 1 (instead of
“beginning-less time”)
b. 2 Timothy 1 is saying that
God decided to extend grace
toward men from “before
endless time”
c. In order for there to be a
“before” endless time,
endless time could not have
begun yet.
d. In order for “endless time” to
have not yet begun, time
could not have extended
infinitely into the past.
e. So, even if we take the phrase
“chronos aionios” to have a
different meaning here than
in Romans 16:25, the
occurrence of this phrase here
in 2 Timothy 1 still disproves
the idea of an eternity of time
prior to creation
vii. Titus 1:2 proves our interpretation of
“aionios chronos” in both Romans 16:25 and
2 Timothy 1:9
Titus 1:2 In hope of eternal (166) life, which God, that cannot lie, promised (1861)
(5662) before (4253) the world (166) began (5550). 3 But hath in due times
manifested his word through preaching, which is committed unto me according to the
commandment of God our Saviour.
1. Notice the content of Titus is again
parallel to Romans 16:25-26 (and
Ephesians 3:9), speaking of things
originating “chronos aionios” but
now revealed in Paul’s preaching.
2. Like 2 Timothy 1:9, Titus 1:2 uses
the whole phrase including
“pro/before (4253),” “chronos/time
(5550),” and “aionios (166)”
3. This shows that the word “before” in
front of “chronos aionios” is not a
“fluke” in 2 Timothy 1:9
a. Once again, the idea that
there was a “before” proves
that “chronos aionios” cannot
refer to “beginning-less” time
4. But moreover, in Titus we see that
“aionios” is also used of eternal
human life at the beginning of the
same verse
a. But human life had a
beginning, so “aionios” with
regard to life must mean
“without end”
b. By context and for
consistency, throughout the
verse “aionios” should be
taken to mean “without end”
not “without beginning”
i. And the phrase
“chronos aionios”
would not mean “time
without beginning”
but “time without
end”
ii. Or, in the case of
Romans 16:25 the
“seemingly” endless
ages of time that God
kept the mystery
surrounding Christ
secret until “now”
when he revealed it
through the prophets
5. Minor Rebuttal – concerning
“consistency” in context, it could be
pointed out that “aionios” is used in
Romans 16:26 concerning God
himself.
Romans 16:25 Now to him that is of power to stablish you according to my gospel, and
the preaching of Jesus Christ, according to the revelation of the mystery (3466), which
was kept secret (4601) since the world began (5550) (166). 26 But now is made
manifest, and by the scriptures of the prophets, according to the commandment of
the everlasting (166) God, made known to all nations for the obedience of faith:
a. The basis of the rebuttal is
that God is “without
beginning” and so for
consistency “aionios” must
refer to “without beginning”
in Romans 16:25-26
b. However, God is also
“without end” and this verse
could simply be using
“aionios” to refer to God’s
endless existence without
commenting at all on God’s
beginning-less existence.
c. So, (in contrast to Titus 1:2)
there is nothing in the text or
the application to God
himself that demands
“aionios” is necessarily being
used to refer to “without
beginning”
viii. Summary concerning Romans 16:25 and
related verses
1. Due to their construction and
vocabulary, none of the other verses
suggested that there was “beginningless” time (or therefore time of any
kind) prior to creation
2. Parallel content between Romans
16:25-26, Ephesians 3:9, Luke 1:70,
and Acts 3:21 demonstrates that the
phrase “chronos aionios” refers to
the ages during which God spoke the
mystery to the prophets.
3. Identical language between Romans
16:25-26, 2 Timothy 1:9, and Titus
1:2 also demonstrates that “chronos
aionios” refers to long ages of time
that had a beginning at creation.
4. Lastly, internal language from
Romans 16:25 demonstrates that
“chronos aionios” refers to the ages
during which God spoke the mystery
to the prophets.
a. In verse 25, “chronos
aionios” is clearly being used
to refer to a time during
which “the mystery (3466)
was being “kept secret
(4601).
4601 sigao
from 4602; ; v
AV-hold (one’s) peace 4, keep silence 3, keep close 1, keep secret 1; 9
1) to keep silence, hold one’s peace
2) to be kept in silence, be concealed
For Synonyms see entry 5847
b. This use of the term “secret”
implicitly requires that there
was someone around during
this period who was not
allowed to know this
information.
c. This could not have been
prior to creation when only
God existed.
i. God wasn’t
withholding this
information from
himself.
d. This period (“chronos
aionios”) must have been
after creation, when there
were persons from whom this
information could be
withheld/kept secret.
3. Supportive Argument 1 –
a. Sequence and duration
i. The designation of “day” in Genesis must
refer to a time period of 24 hours
1. The only alternative is that “day” in
Genesis 1:1 refers to the rotation of
the earth in the light of the sun.
2. But this alternative cannot be correct
since the word “day” is applied to
three Genesis days before the sun is
even created.
ii. Argument:
1. If time is said to exist before creation
because God’s nature includes a
sense of sequence and duration, then
why is the phrase “in the beginning”
followed by the immediate
designation of a time duration, i.e.
the first day, and the first sequence
of durations, i.e. the first sequence of
days?
a. NOTE: Extending the
duration of Genesis “day”
prior to the creation of the
sun on “day 4” would not
help the Open Theists, but
only makes matters worse.
iii. If God experienced time prior to creation,
including an inherent sense of duration and
sequence, then God would already be aware
of an innumerable series of “days” (i.e.
durations equivalent to the days of Genesis).
iv. Consequently, the fact that Genesis 1
describes not only what it calls “the first
day” (even though no sun existed to define
the period of a day) but indeed the first
sequence of such durations (i.e. the first
seven days) proves that there was no such
duration or sequence of such durations prior
to creation.
4. Supportive Argument 2 –
a. Background:
i. During our Trinity study, we examined what
proofs/what absolutely definitive statements
are available in scripture concerning God’s
own eternal past existence (his “beginningless-ness”).
1. We discovered that the Hebrew and
Greek words for “eternal” can mean
either “without beginning” or
“without end” or both.
2. Since these words could simply
mean “without end,” it was difficult
to argue that in any particular usage
they must mean “without
beginning.”
3. However, we found other statements
in scripture that were inarguably
proofs of God’s eternal existence.
4. And one of those inarguable proofs
came from Isaiah 43.
ii. In Isaiah 43, God describes himself saying
“before the day was I am he.”
Isaiah 43:11 I, even I, am the LORD 03068; and beside me there is no saviour. 12 I
have declared, and have saved, and I have shewed, when there was no strange god among
you: therefore ye are my witnesses, saith the LORD 03068, that I am God. 13 Yea,
before the day was I am he; and there is none that can deliver out of my hand: I will
work, and who shall let it? 14 Thus saith the LORD, your redeemer, the Holy One of
Israel; For your sake I have sent to Babylon, and have brought down all their nobles, and
the Chaldeans, whose cry is in the ships. 15 I am the LORD, your Holy One, the
creator of Israel, your King.
03068 Yahovah
from 01961; TWOT-484a; n pr dei
AV-LORD 6510, GOD 4, JEHOVAH 4, variant 1; 6519
Jehovah = "the existing One"
1) the proper name of the one true God
1a) unpronounced except with the vowel pointings of 0136
01961 hayah
a primitive root [compare 01933]; TWOT-491; v
AV-was, come to pass, came, has been, were happened, become, pertained, better for
thee; 75
1) to be, become, come to pass, exist, happen, fall out
1. In fact, as we can see from verses
12-13, this phrase “before the day” is
directly connected to God’s
reference to himself as “the I AM”
a. (i.e. his name in verse 12,
which appears immediately
before the phrase “before the
day” in verse 13).
2. In our Trinity study, we also noted
how this proper name for God was
first expounded in scripture in
Exodus 3, when Moses asks God for
his name.
a. In this account, God first
refers to himself by the
longer version of this name:
“I Am that I Am” which is a
reference to God’s selfexistent nature, that he is the
one with the power of being
in himself.
Exodus 3:13 And Moses said unto God, Behold, when I come unto the children of
Israel, and shall say unto them, The God of your fathers hath sent me unto you; and they
shall say to me, What is his name? what shall I say unto them? 14 And God said
unto Moses, I AM (01961) THAT I AM (01961): and he said, Thus shalt thou say unto
the children of Israel, I AM hath sent me unto you. 15 And God said moreover unto
Moses, Thus shalt thou say unto the children of Israel, The LORD (03068) God of
your fathers, the God of Abraham, the God of Isaac, and the God of Jacob, hath sent me
unto you: this is my name for ever, and this is my memorial unto all generations.
iii. So, here God is himself connecting his
eternal nature to the fact that he was
“before the day.”
iv. Questions:
1. But what does that phrase “before
the day” refer to?
2. And how does it relate to God’s
eternal existence?
v. As we noted in our Trinity study, this phrase
“before the day” refers back to the “first
day” in Genesis 1.
Genesis 1:1 In the beginning God created the heaven and the earth. 2 And the earth
was without form, and void; and darkness was upon the face of the deep. And the Spirit
of God moved upon the face of the waters. 3 And God said, Let there be light: and there
was light. 4 And God saw the light, that it was good: and God divided the light from the
darkness. 5 And God called the light Day, and the darkness he called Night. And the
evening and the morning were the first day.
vi. Consequently, here in Isaiah 43, God is
further affirming his eternal existence as
“the I AM” by means of the fact that he
existed before there was a “day.”
vii. Relevance to this issue:
1. As we demonstrated above, the
“days” of Genesis 1 (including the
first day) must necessarily refer
simply to 24-hour durations.
2. Consequently, here in Isaiah 43 God
himself declares that he existed
before the first 24-hour duration
a. (and before the first sequence
of 24-hour days – i.e. the
Genesis week).
3. If time had existed eternally before
Genesis 1, then God would have
always existed in a beginning-less
stream of 24-hour durations – i.e.
God could not have existed “before
the day.”
4. This is direct evidence from God’s
own words that there was no time,
not even 24-hour or any other length
duration, prior to Genesis 1.
a. i.e. in order for God’s
statement that he existed
“before the day” to be true,
time (duration) must have
began in Genesis 1.
5. By asserting there were “days,”
hours, durations, time, prior to
Genesis 1, the Open Theism view
both violates and removes one of the
fundamental, inarguable proofs
for God’s own eternal past
existence.
a. Not to mention the fact that
the Open Theist’s standard of
explicitness (regarding
“time”) would wreak havoc
on the ability to prove
scripturally that God existed
forever into the past given
that scripture bears few
statements that are inarguably
explicit on this point.
5. Supportive Argument 3 –
a. Open Theism Argument:
i. Genesis 1 does not explicitly or directly
describe the beginning of “time.”
ii. The wording of Genesis 1 does not say
enough to in any way infer that “time” is
among the things created.
b. Our Counter-argument:
i. Notice the structure of this Open Theist
argument.
1. The items created in Genesis exist in
time.
2. But the mere fact that items created
exist in time does not mean that time
itself was created at this point.
3. Conclusions:
a. Without a direct or explicit
statement of its creation
anywhere in Genesis 1 (or
elsewhere in scripture),
time’s creation cannot be
inferred from the creation of
items that exist in time.
b. Without a direct or explicit
statement of its creation
anywhere in Genesis 1 (or
elsewhere in scripture), time
should be understood to be
outside the list of items
created in Genesis 1.
c. Without a direct or explicit
statement of its creation
anywhere in Genesis 1 (or
elsewhere in scripture), time
should be understood to have
existed for eternity prior to
creation.
ii. This Open Theist argument actually
necessitates that a significant number of
other things besides time co-existed
eternally with God.
1. There is no explicit or direct
declaration of…
a. space being created in
Genesis 1.
b. matter being created in
Genesis 1.
c. gravity being created in
Genesis 1.
iii. Space – apply the same Open Theist
argument
1. The universe exists in length, width,
and height (space) just as much as in
time.
2. The relevance of this issue
concerning space becomes apparent
in light of the fact that scientific
observation and experimentation
confirm that space and time are
actually a singular related
continuum.
a. So, if we conclude that time
existed eternally, this would
imply that space was also.
"Space-time – in physical science, single concept that recognizes the union of space
and time, posited by Albert Einstein in the theories of relativity (1905, 1916)." Encyclopaedia Britannica 2004 Deluxe Edition
3. The creation of space has to be
inferred from the fact that the items
created in Genesis 1 have volume
and mass.
4. But the new arrival of items with
volume and mass does not in any
way prevent space itself from
existing for all eternity before items
of volume and mass are created.
5. Since there is no direct or explicit
statement of space’s creation
anywhere in Genesis 1 (or
elsewhere in scripture), Open
Theism would lead to the
conclusion that, like time, space
should be understood to have
existed for eternity prior to
creation.
iv. Matter – apply the same Open Theist
argument
1. Review:
a. We note from earlier that it
has been scientifically
observed through
experimentation that matter
(particularly massive objects
with enormous gravity) bends
or warps time.
b. This demonstrates that time is
a physical phenomenon and
that it is interrelated to
matter as another
fundamental, physical
phenomenon.
2. The creation of matter has to be
inferred from the fact that the items
in Genesis 1 are made of matter.
3. But the new arrival of items made of
matter does not in any way prevent
matter itself from existing for all
eternity before specific items made
of matter are created.
4. Since there is no direct or explicit
statement of matter’s creation
anywhere in Genesis 1 (or
elsewhere in scripture), Open
Theism would lead to the
conclusion that, like time, matter
should be understood to have
existed for eternity prior to
creation.
a. Interestingly, while Open
Theists at times criticize
opposing views as simply
adopting pagan mystical
concepts, the idea that God
eternally co-existed with
matter is a specific pagan
philosophical belief.
“Greek Philosophy, II. The Ionian School – A more elaborate view was offered by
Anaximander, who held that the raw material of all matter is an eternal substance
that changes into the commonly experienced forms of matter.” – "Greek Philosophy,"
Microsoft® Encarta® Encyclopedia 99. © 1993-1998 Microsoft Corporation. All rights
reserved.
"Origen and Origenism - (1) Eternity of Creation Whatever exists outside of God was
created by Him: the Alexandrian catechist always defended this thesis most energetically
against the pagan philosophers who admitted an uncreated matter ("De princip.", II,
i, 5; "In Genes.", I, 12, in Migne, XII, 48-9)." - the Catholic Encyclopedia
“Aristotle, Synopses of the Aristotelian corpus, Works on metaphysics – Book 12
gives Aristotle's “theology”: he asks how many causes must be posited to explain the
world and arrives eventually at the conception of God, or of the first, or unmoved,
mover. Aristotle's God, however, is not a personal God interested in the affairs of this
world. Instead he is pure intelligence and as such completely indifferent to the
vicissitudes of the world (as is implied in the concept of unmoved mover). In addition,
the concept of first mover is not to be understood in a temporal sense. The first mover is
not the creator of the world—indeed, Aristotle thought that the world was not
created at all but had been in existence for all eternity—but the fountainhead of all
motion. In that sense he is the ultimate cause of everything that happens in the
world.” – Encyclopaedia Britannica 2004 Deluxe Edition
"Form – Plato developed this theory into the concept of “eternal form,” by which he
meant the immutable essence that can only be “received” or “imitated” by material, or
sensible, things. Plato held that eternal forms, though they were not tangible, were of a
higher reality than material objects. For practical purposes Aristotle was the first to
distinguish between matter (hypokeimenon or hyle) and form (eidos or morphe). He
rejected the abstract Platonic notion of form and argued that every sensible object
consists of both matter and form, neither of which can exist without the other. To
Aristotle matter was the undifferentiated primal element; it is that from which things
develop rather than a thing in itself. The development of particular things from this
germinal matter consists in differentiation, the acquiring of the particular forms of which
the knowable universe consists. Matter is the potential factor, form the actualizing factor.
(Aristotle further posited the existence of a prime, or unmoved, mover, i.e., pure
form separate from matter, eternal and immutable.)” – Encyclopaedia Britannica
2004 Deluxe Edition
v. Gravity – apply the same Open Theist
argument
1. *Compare gravity specifically with
the creation of light, which is
directly, explicitly declared in
Genesis 1.
2. Review:
a. As we mentioned earlier,
gravity and time are
physically related.
b. Gravity affects how fast or
how slowly time moves.
c. The amount of the
relationship is accurately
predictable and measurable
by experimentation.
3. Created things exist in a field of
gravity as much as they do in a linear
progression of time.
4. The creation of gravity has to be
inferred from the fact that the items
created in Genesis 1 are governed to
some extent by gravity and exist
within an environment of gravity.
5. But the new arrival of items with
weight, governed by gravity, does
not in any way prevent gravity itself
from existing for all eternity before
items of volume and mass are
created.
6. Since there is no direct or explicit
statement of gravity’s creation
anywhere in Genesis 1 (or
elsewhere in scripture), Open
Theism would lead to the
conclusion that, like time, matter
should be understood to have
existed for eternity prior to
creation.
vi. Conclusion:
1. In short, this Open Theist argument
would necessitate that abstract
phenomena of physics should be
understood to be uncreated if they
are not directly or explicitly
described as being created in Genesis
1 (or elsewhere in scripture).
2. Conversely, this particular
counter-argument reveals that
sound hermeneutics…
a. rightly infers the creation of
space and matter by
Genesis’ declaration of the
creation of objects of mass
that exist in the volume of
space and are comprised of
matter.
i. (Likewise concerning
gravity and other
such forces.)
b. Rightly infers the creation
of time by Genesis’
declaration of “the
beginning” and “the first
day” and the first sequence
of days.
vii. Open Theists cannot simply create a
requirement of this level of explicitness in
order to allow “time” to slip through the
proper, natural implications of the inclusive
language of Genesis 1.
1. Since the creation of items
comprised of matter with mass and
volume is explicit enough to infer
that space and gravity were created
in Genesis 1, the phrase “in the
beginning” is more than explicit
enough to infer that time itself began
and was created in Genesis 1.
iv. Scriptural Arguments B – Concerning the entire Godhead (all
3 Persons of the Trinity) being inside of time (experiencing
time) since creation
1. NOTE 1: Here we’ll focus on whether the Father is outside
of time.
a. In scripture the Word and the Spirit are depicted as
voluntarily submitting to the Father with the Father
occupying the highest and most transcendent
positional role within the Godhead.
b. Consequently, when it comes to the idea of
transcending time or not, the most fundamental
issue is the status of the Father in this regard.
i. If the Father is outside of time, then the
status of the Word and the Spirit is largely
moot.
1. (Even one Person of the Trinity
being outside of time substantiates
all the relevant implications
concerning God being outside of
time, even if the other two Persons of
the Trinity are arguably not.)
ii. Conversely, if scripture demonstrates that
the Person of the Trinity (voluntarily)
occupying the highest role (the Father) is
inside of time, then it becomes rather
implausible that one of the other two
Persons of the Trinity are operating outside
of time.
1. Later, we will see from specific
scripture why it is prohibitive for the
Word or the Spirit to be operating
outside of time if the Father is
operating inside of time.
c. And later on during our discussion of how the
Trinity resolves the apparent paradoxes in scripture
concerning God’s omniscience, etc., we will
explore additional details surrounding the Word and
the Spirit voluntarily operating in less transcendent
roles.
2. When did the Father beget the Son?
a. Scripture repeatedly says that it was on a particular
day and time that God begat the Word
i. (“Begotten” refers to the human nature of
the Word, which he took on at the
incarnation.
ii. It does not refer to the Word coming into
existence because scripture teaches that the
Word is God and existed eternally before the
incarnation.)
b. Key Vocabulary Issues
i. Notice particularly that the Greek
vocabulary word for “this day.”
1. This same word is used 3 times in
the New Testament when quoting
Psalms 2:7.
2. It is the Greek word “semeron”
(Strong’s No. 4594), which literally
means “this (very) day” or “what has
happened today”
a. Because this Greek word
specifically denotes the idea
of “now” as distinct from
other days or past or future
times, there is simply no way
this Greek term can refer to
an kind of “eternal” begetting
of the Word before creation.
b. Such an interpretation turns
this Greek word into the
opposite of its meaning –
referring to an infinite period
of time as opposed to one
specific day as distinct from
all others.
ii. Notice that the Greek word for “begotten” in
all 3 passages is “gennao” (Strong’s No.
1080).
Psalms 2:7 I will declare the decree: the LORD hath said unto me, Thou art my Son; this
day (03117) have I begotten thee.
03117 yowm
from an unused root meaning to be hot; TWOT-852; n m
AV-day 2008, time 64, chronicles + 01697 37, daily 44, ever 18, year 14,
continually 10, when 10, as 10, while 8, full 8 always 4, whole 4, alway 4, misc
44; 2287
1) day, time, year
Acts 13:33 God hath fulfilled the same unto us their children, in that he hath raised up
Jesus again; as it is also written in the second psalm, Thou art my Son, this day (4594)
have I begotten (1080) thee.
Hebrews 1:5 For unto which of the angels said he at any time, Thou art my Son, this day
(4594) have I begotten (1080) thee? And again, I will be to him a Father, and he shall be
to me a Son?
Hebrews 5:5 So also Christ glorified not himself to be made an high priest; but he that
said unto him, Thou art my Son, to day (1080) have I begotten 1080 thee.
4594 semeron
neuter (as adverb) of a presumed compound of the art. 3588 and 2250, on the (i.e.
this) day (or night current or just passed); TDNT-7:269,1024; adv
AV-this day 22, to day 18, this + 3588 1; 41
1) this (very) day)
2) what has happened today
1080 gennao
from a variation of 1085; TDNT-1:665,114; v
AV-begat 49, be born 39, bear 2, gender 2, bring forth 1, be delivered 1, misc 3;
97
1) of men who fathered children
1a) to be born
1b) to be begotten
1b1) of women giving birth to children
2) metaph.
2a) to engender, cause to arise, excite
2b) in a Jewish sense, of one who brings others over to his way of life, to convert
someone
2c) of God making Christ his son
2d) of God making men his sons through faith in Christ’s work
c. Moreover, the New Testament tells us exactly when
God begat the Word as a son (i.e. at the
incarnation).
i. Notice that Luke 1:32-35 explicitly states
that the child in Mary’s womb would be
“called the son of God” because this son
would be “born of God”
1. This verse even uses the exact same
Greek word “gennao” for “born” that
we saw was translated as “begotten”
in the 3 passages above quoting
Psalms 2:7.
Luke 1:30 And the angel said unto her, Fear not, Mary: for thou hast found favour with
God. 31 And, behold, thou shalt conceive in thy womb, and bring forth a son, and
shalt call his name JESUS. 32 He shall be great, and shall be called the Son of the
Highest: and the Lord God shall give unto him the throne of his father David: 33 And he
shall reign over the house of Jacob for ever; and of his kingdom there shall be no end. 34
Then said Mary unto the angel, How shall this be, seeing I know not a man? 35 And the
angel answered and said unto her, The Holy Ghost shall come upon thee, and the power
of the Highest shall overshadow thee: therefore also that holy thing which shall be
born (1080) of thee shall be called the Son of God.
d. This fundamental event in Christian theology shows
the Father himself within a linear progression of
time.
i. He is not always acting to beget the Word as
a son.
ii. He waits for a particular point in time, then
performs the action at that specific time,
then ceases to perform that action never to
perform that action again.
e. The most plain, natural, and reasonable implication
of this is that the Father himself is operating within
a linear progression of time, not outside of time.
3. Revelation depicts the Father as waiting and inside of time.
a. Subsequently, the plain reading of passages in
Revelation also clearly depicts the Father himself,
in all his glory and attributes, within a progression
of time.
b. Background
i. In Revelation, Jesus is seen sitting down on
the throne of the Father in heaven, just as
previous New Testament books indicate.
Revelation 3:21 To him that overcometh will I grant to sit with me in my throne, even as
I also overcame, and am set down with my Father in his throne.
Matthew 22:44 The LORD said unto my Lord, Sit thou on my right hand, till I make
thine enemies thy footstool?
Mark 12:36 For David himself said by the Holy Ghost, The LORD said to my Lord,
Sit thou on my right hand, till I make thine enemies thy footstool.
Mark 16:19 So then after the Lord had spoken unto them, he was received up into
heaven, and sat on the right hand of God.
Acts 2:34 For David is not ascended into the heavens: but he saith himself, The LORD
said unto my Lord, Sit thou on my right hand,
Romans 8:34 Who is he that condemneth? It is Christ that died, yea rather, that is risen
again, who is even at the right hand of God, who also maketh intercession for us.
Ephesians 1:20 Which he wrought in Christ, when he raised him from the dead, and set
him at his own right hand in the heavenly places,
Colossians 3:1 If ye then be risen with Christ, seek those things which are above, where
Christ sitteth on the right hand of God.
Hebrews 1:3 Who being the brightness of his glory, and the express image of his person,
and upholding all things by the word of his power, when he had by himself purged our
sins, sat down on the right hand of the Majesty on high…13 But to which of the
angels said he at any time, Sit on my right hand, until I make thine enemies thy footstool?
Hebrews 8:1 Now of the things which we have spoken this is the sum: We have such an
high priest, who is set on the right hand of the throne of the Majesty in the heavens;
Hebrews 10:12 But this man, after he had offered one sacrifice for sins for ever, sat
down on the right hand of God;
Hebrews 12:2 Looking unto Jesus the author and finisher of our faith; who for the joy
that was set before him endured the cross, despising the shame, and is set down at the
right hand of the throne of God.
1. Thus, the throne in Revelation is the
Father’s throne, and references to the
one on the throne, are references to
the Father.
ii. Conversely, references to the Word use
other specific indicators, such as…
1. “the Lamb”
2. “I am he that liveth, and was dead;
and, behold, I am alive for
evermore”
3. (or identifying the speaker by
associating him with the last time he
spoke)
4. We see these types of references to
the Word in the following verses
from Revelation
Revelation 1:10 I was in the Spirit on the Lord’s day, and heard behind me a great
voice, as of a trumpet…18 I am he that liveth, and was dead; and, behold, I am alive
for evermore, Amen; and have the keys of hell and of death…4:1 After this I looked,
and, behold, a door was opened in heaven: and the first voice which I heard was as it
were of a trumpet talking with me; which said, Come up hither, and I will shew thee
things which must be hereafter.
iii. Revelation 5 gives us the perfect
demonstration of how God the Father, not
the Word, is the one referred to by the
phrase “one on the throne.”
1. Here we see the Word (the Lamb)
taking the book out of the hand of
“him that sat upon the throne”
Revelation 5:1 And I saw in the right hand of him that sat on the throne a book
written within and on the backside, sealed with seven seals. 2 And I saw a strong angel
proclaiming with a loud voice, Who is worthy to open the book, and to loose the seals
thereof? 3 And no man in heaven, nor in earth, neither under the earth, was able to open
the book, neither to look thereon. 4 And I wept much, because no man was found worthy
to open and to read the book, neither to look thereon. 5 And one of the elders saith unto
me, Weep not: behold, the Lion of the tribe of Juda, the Root of David, hath
prevailed to open the book, and to loose the seven seals thereof. 6 And I beheld, and,
lo, in the midst of the throne and of the four beasts, and in the midst of the elders, stood
a Lamb as it had been slain, having seven horns and seven eyes, which are the seven
Spirits of God sent forth into all the earth. 7 And he came and took the book out of the
right hand of him that sat upon the throne.
iv. So, the one on the throne in Revelation is
God the Father, even as Jesus indicates in
Revelation 3:21 when he refers to sitting
down on the throne of the Father.
c. The Father in Revelation as inside of the linear
progression of time.
i. Revelation 5:1-7 – The Lamb approaches to
take the book.
1. The Father is not depicted as
perpetually having the book in his
hand nor as perpetually having the
Lamb before him taking the book.
2. Instead, the Father is depicted as…
a. waiting for the Lamb to
arrive and take the book,
b. giving the book to the Lamb
at a specific moment of time,
c. and then afterward as no
longer having the book in his
own hand since the Lamb has
taken it.
3. Here the Father’s own situation
clearly changes over time.
ii. Revelation 3:21 and 12:1-4 – The Lamb
being caught up to and sitting down on the
Father’s throne.
Revelation 3:21 To him that overcometh will I grant to sit with me in my throne, even as
I also overcame, and am set down with my Father in his throne.
Revelation 12:1 And there appeared a great wonder in heaven; a woman clothed with the
sun, and the moon under her feet, and upon her head a crown of twelve stars: 2 And she
being with child cried, travailing in birth, and pained to be delivered. 3 And there
appeared another wonder in heaven; and behold a great red dragon, having seven heads
and ten horns, and seven crowns upon his heads. 4 And his tail drew the third part of the
stars of heaven, and did cast them to the earth: and the dragon stood before the woman
which was ready to be delivered, for to devour her child as soon as it was born. 5
And she brought forth a man child, who was to rule all nations with a rod of iron:
and her child was caught up unto God, and to his throne.
1. The Father is not depicted as
perpetually having the Lamb seated
beside him.
2. But instead the Father is depicted as
alone on the throne waiting for the
Lamb to return and sit beside him.
3. Then as sitting accompanied by the
Lamb on the throne.
4. Again, the Father’s own situation
changes over time.
iii. Revelation 7:9-14 – The martyrs before
God’s throne.
1. Notice the distinction continues in
which the Word is “the Lamb” and
Father is “the one who sits on the
throne.”
Revelation 7:9 After this I beheld, and, lo, a great multitude, which no man could
number, of all nations, and kindreds, and people, and tongues, stood before the
throne, and before the Lamb, clothed with white robes, and palms in their hands; 10 And
cried with a loud voice, saying, Salvation to our God which sitteth upon the throne,
and unto the Lamb. 11 And all the angels stood round about the throne, and about the
elders and the four beasts, and fell before the throne on their faces, and worshipped God,
12 Saying, Amen: Blessing, and glory, and wisdom, and thanksgiving, and honour, and
power, and might, be unto our God for ever and ever. Amen. 13 And one of the elders
answered, saying unto me, What are these which are arrayed in white robes? and
whence came they? 14 And I said unto him, Sir, thou knowest. And he said to me,
These are they which came out of great (3173) tribulation (2347), and have washed
their robes, and made them white in the blood of the Lamb.
2. These martyrs die at a particular
point in history.
a. It could be the large amount
of tribulation during the first
few centuries A.D.
i. Even still, this is a
specific point in
world history.
b. But the phrase “great
tribulation” relates to Jesus’
teaching about the end of the
age before his return
involving “great tribulation”
the likes of which the world
had never seen in all of its
history since creation.
i. The phrasing for
“great tribulation” in
Revelation 7:9 and
Matthew 24:21 is
identical in the Greek
(as indicated by the
Strong’s Concordance
Numbers below).
Matthew 24:21 For then shall be great (3173) tribulation (2347), such as was not since
the beginning of the world to this time, no, nor ever shall be.
Mark 13:19 For in those days shall be affliction, such as was not from the
beginning of the creation which God created unto this time, neither shall be.
3. So, these martyrs come from a
unique and specific point in history.
4. God the Father is not depicted as
perpetually having these martyrs
before him.
5. Instead, the Father is as…
a. being without the martyrs
before him,
b. waiting for their arrival at a
certain point of history,
c. then receiving their arrival at
that particular point,
d. and then finally afterward
they are perpetually with him
as indicated in verse 15.
6. Once again, the Father’s own
situation changes over time.
iv. Revelation 20:1-5, 11-12 – The Father
enacts final judgment.
1. Verses 1-5 demonstrate that there is
a particular point in time when the
“rest of the dead” are resurrected – it
is after Christ Jesus has reigned on
earth for 1,000 years.
Revelation 20:1 And I saw an angel come down from heaven, having the key of the
bottomless pit and a great chain in his hand. 2 And he laid hold on the dragon, that old
serpent, which is the Devil, and Satan, and bound him a thousand years, 3 And cast him
into the bottomless pit, and shut him up, and set a seal upon him, that he should deceive
the nations no more, till the thousand years should be fulfilled: and after that he must be
loosed a little season. 4 And I saw thrones, and they sat upon them, and judgment
was given unto them: and I saw the souls of them that were beheaded for the witness
of Jesus, and for the word of God, and which had not worshipped the beast, neither his
image, neither had received his mark upon their foreheads, or in their hands; and they
lived and reigned with Christ a thousand years. 5 But the rest of the dead lived not
again until the thousand years were finished. This is the first resurrection.
2. Verse 11-12 then continue this same
topic and describe the occurrence of
that second resurrection (the
resurrection of the “rest of the dead”
after the 1,000 years).
Revelation 20:11 And I saw a great white throne, and him that sat on it, from whose
face the earth and the heaven fled away; and there was found no place for them. 12 And I
saw the dead, small and great, stand before God; and the books were opened: and
another book was opened, which is the book of life: and the dead were judged out of
those things which were written in the books, according to their works.
3. Here we see that the rest of the dead
are not only resurrected but they
come to stand before God the Father
on the throne to be judged by him.
4. The Father is not depicted as
perpetually having these people
before him, nor as perpetually
engaged in this scene of judgment.
5. Instead, the Father is depicted as…
a. first not having these people
before him
b. waiting for the completion of
the 1,000 years for this
resurrection and judgment to
occur
c. and then engaging in this
scene of judgment at this
particular point of history.
6. Once again, the Father’s own
situation changes over time.
v. Revelation 21:1-5, 9, 22:1-3 – The Father
comes to dwell with men forever on the
transformed earth.
Revelation 21:1 And I saw a new heaven and a new earth: for the first heaven and
the first earth were passed away; and there was no more sea. 2 And I John saw the
holy city, new Jerusalem, coming down from God out of heaven, prepared as a bride
adorned for her husband. 3 And I heard a great voice out of heaven saying, Behold, the
tabernacle of God is with men, and he will dwell with them, and they shall be his
people, and God himself shall be with them, and be their God. 4 And God shall wipe
away all tears from their eyes; and there shall be no more death, neither sorrow, nor
crying, neither shall there be any more pain: for the former things are passed away. 5
And he that sat upon the throne said, Behold, I make all things new. And he said
unto me, Write: for these words are true and faithful… 9 And there came unto me one
of the seven angels which had the seven vials full of the seven last plagues, and talked
with me, saying, Come hither, I will shew thee the bride, the Lamb’s wife…22:1 And
he shewed me a pure river of water of life, clear as crystal, proceeding out of the
throne of God and of the Lamb. 2 In the midst of the street of it, and on either side of
the river, was there the tree of life, which bare twelve manner of fruits, and yielded her
fruit every month: and the leaves of the tree were for the healing of the nations. 3 And
there shall be no more curse: but the throne of God and of the Lamb shall be in it; and
his servants shall serve him.
1. The Father is not depicted as
perpetually living amidst men on the
transformed earth.
2. Instead, the Father is depicted as…
a. Waiting for Jesus Christ to
complete his work during the
1,000 year reign,
b. Then himself transforming
the restored earth, making it
immortal and incorruptible.
c. Then himself engaging in
final judgment.
d. Then waiting for the
heavenly city to descend
from heaven to earth – notice
the heavenly city was not
perpetually on earth.
e. And finally, as himself
dwelling in the heavenly city
on earth with men forever.
3. Once again, the Father’s own
situation changes over time.
d. All such events plainly place the Father himself
awaiting within the progression of time for certain
events, acting before some of those events and
acting after others, with the Father’s own situation
changing as events and history unfold.
i. To deny this obvious fact is to deny some
very plain statements in scripture.
4. Turning these Questions toward the Opposing View
a. (Setting aside the arguments strictly from
logic/philosophy…)
b. What are the scripture verses that depict God as
outside of time?
c. What are the scripture verses that teach that God’s
foreknowledge is a function of his being outside of
time?
i. For that matter, what scripture verses are
there that tell us anything at all about “how,”
(by what means) God foreknows things?
d. In short, there are no scriptural statements about…
i. God being outside of time.
ii. God foreknowledge resulting from being
outside of time.
iii. How it is that God foreknows.
e. The only basis for overturning these
straightforward scriptures, which depict the Father
as within the linear progression of time, are
arguments from human philosophy, arguments
which themselves don’t stand up to logical scrutiny.
5. Conclusion
a. The logical/philosophical proofs for the God being
outside of time do not stand up to scrutiny.
b. Logical/philosophical proofs indicate that God must
have been outside of time since creation but
voluntarily entered time when he choose to create.
c. There are no scriptural assertions (direct or indirect)
about God (the Father, the Word, or the Spirit)
being outside of the progression of time.
d. Instead, God the Father is plainly depicted by
scripture as being within the linear progression of
time since creation.
IV.
i. (As are the Word and the Spirit, as we will
see later).
e. We must conclude that God was outside of time
prior to creation (time itself being created at
creation) and since creation the entire Godhead has
(voluntarily) been within the progression of time.
Main Examination Issue 1: Knowledge is not deterministic.
a. Proof 1 – Humans and angels have knowledge.
i. We have knowledge of historic/past events.
ii. Yet our knowledge of such events is not at all deterministic of
those events.
iii. In fact, the opposite is true: rather than reality occurring because
we know it, we know it because it occurs.
iv. Likewise, foreknowledge reflects future choice, rather than
projecting them.
v. Conclusions:
1. Merely having knowledge is not deterministic toward the
thing that is known.
2. Concerning our debate with Open Theism, this certainly
does not prove that God has knowledge of the future.
3. But what this does prove is that if God does have a capacity
that allows him to know the future just as we know the
past, there is nothing about that knowing which would be
deterministic.
4. And since mere knowledge itself isn’t deterministic by its
nature, Calvinists have to argue more specifically that it is
God’s knowledge in particular that is deterministic (i.e. that
something about being known by God makes this
knowledge deterministic).
a. While scripture does speak of God knowing all
things and knowing the future, as we have seen,
simply demonstrating knowledge is not enough to
prove that such knowledge is deterministic in
nature.
b. And scripture does not make these kinds of
statements (direct or indirect) about the nature of
God’s knowledge, its properties, or whether that
knowledge is deterministic in character.
c. And as we have seen, a strictly logical proof for the
deterministic nature of God’s knowledge does not
exist.
i. There is no reason to believe that knowing
for God is any different in character than it
is for humans or angels, etc.
ii. If humans and angels can know things
without that knowledge being deterministic,
why can’t God also?
1. Again, we’re not saying that God’s
mechanism for knowledge is the
same as our own mechanism for
knowledge – we’re simply proving
that there is no logical connection
between knowledge of a thing and
causation of that thing.
iii. Proof 2 will actually refute any logical
argument that God’s knowledge is
deterministic in nature.
b. Proof 2 – God has knowledge of evil.
i. NOTE: As indicated earlier, Open Theists must recognize that God
had knowledge of evil before it occurred.
1. Open Theists inherently recognize this when they assert
that God knew and made decisions about redemption
before creation.
a. As Bob Enyart did in the quote we cited earlier.
“Does the Bible teach that God did anything before the foundation of the world?...My
answer is yes, of course…If the Bible says that God foreordained, that he chose, and that
he loved before the foundation of the world, then we can at least agree to that much?...the
three passages that I’m thinking of right now are John 17:24, Jesus said to the Father, he
said, “Father you loved me before the foundation of the world,” Ephesians 1:4, God
chose us in him before the foundation of the world, and 1 Peter 1:20, Christ was
foreordained before the foundation of the world, showing that God was personal, he was
loving, the Father and Son had a relationship, so God loves, and he thought about the
creation, the beings he would create and that he wanted to have a relationship with them.
So he chose that we would be holy and without blame if, of course, we trusted him. And
so God did those things and they are pretty significant things.” – Bob Enyart, live on the
phone at John Mangopolis’ house, January 19, 2007, approximately 1 minute 54 seconds
b. Redemption requires that men have sinned/done
evil.
c. Consequently, in order for God to know and decide
about redemption before creation, God would have
to know about evil.
2. This in and of itself does not necessarily prove that God
necessarily knew of sins and evil in any specific sense
entailing foreknowledge.
a. Open Theists instead might prefer to relegate God’s
knowledge of evil in an abstract, general, and
merely anticipatory or deductive manner (rather
than specific foreknowledge).
b. Nevertheless, if God knows what evil is, then this
poses a problem for the suggested logical link
between God’s knowledge and determinism.
ii. Essential Proof Against Knowledge as Deterministic:
1. If knowledge is inherently deterministic, then God’s
knowledge of evil causes evil, making God the cause of
evil.
2. Conversely, if God knows all things simply because he
causes them, then in order for God to know evil will occur
God would have to decide to bring evil about.
c. Proof 3 – Blue and pink striped bananas – why don’t they exist?
i. Two options –
1. (incorrect) because God has no knowledge of such things /
never conceived of them
2. (correct) because although God has knowledge of such
things / has conceived of them, his mere knowledge of a
thing does not automatically cause a thing to be.
ii. We have to assume that the existing version of the universe with
all of its characteristics, its colorations, its astronomic structures,
its natural laws, its version of DNA, its variety of creatures, the
traits of each variety of creature, the instances in which God
intervened in history, or even the covenants he inaugurated with
men, etc., are not the only version that God did or could have
conceived of before he actualized this version at creation.
1. If God’s knowledge is deterministic, then we would be
forced to one of two conclusions –
a. God is extremely limited in what he can conceive
of, himself being bound in some way to only think
of and thereby create those which actually exist.
i. If free will is defined as a mind’s ability to
choose between different available
options, then if this version of creation
and this way of interacting with creation
was God’s only option, if he was not able
to choose between this version and other
options, then God does not have free will.
ii. Irenaeus asserts that the Gnostic view
requires some form of this doctrine.
iii. Then Irenaeus refutes this as utterly
unacceptable to Christians since it has God
himself subject to the higher power of this
necessitating force, whatever it is.
iv. (Interestingly, in his proof, Irenaeus uses a
combination of logical refutations and
scriptural refutations just as we are doing
here.)
b. Or, if God is not so limited in his ability to conceive
of ideas, then a literally infinite number of other
creations must exist necessarily playing out all these
other concepts and versions and options and
combinations not present in this creation.
i. This might be somewhat comparable to
Origen’s doctrine in which God is
perpetually creating, resulting in “a double
infinite series of worlds before and after the
present world.” (cited earlier)
iii. Conclusions:
1. As we will see below, scripture attests that God has
knowledge of what are called “counterfactuals,” things that
“would have or could have happened, but did not.”
2. Like blue and pink striped bananas, the fact that God
knows things that could have but did not come to pass
proves that even for God, knowledge is not deterministic –
i.e. God can know a thing without causing it to come to
pass.
a. And we can be confident that ours is the only
creation that exists – there is no infinite series of
alternate versions of the universe.
d. Our View Explained
i. First Categories: Theoretical Knowledge vs. Knowledge of
Actuality
1. Theoretical knowledge is defined here as knowledge of all
that could be or could have been.
2. Knowledge of actuality is defined here as knowledge of
what actually does occur, did occur, or will occur.
3. The Role of Free Will
a. Free will, both God’s free will and human free will,
is what determines what is theoretical knowledge
and what is knowledge of actuality.
i. This occurs even within human knowledge.
1. Example: In a limited sense, as
humans we know what we could
have done today (theoretical
knowledge), but we also know what
we actually did today (knowledge of
actuality).
a. Question: And what
determined which was
which?
b. Answer: Our choices and the
choices of others that
interacted with our lives and
decisions today.
ii. Since it works perfectly well in human
experience and is not a logical impossibility
or absurdity, this scenario is a logical
possibility and a reasonable candidate for
how God’s knowledge operates as well.
b. Free will in action.
i. God has knowledge of more than he created.
1. Examples
a. different versions of DNA
b. different kinds of butterflies
and even other animals
c. how to build a sentient robot
2. God’s choice to select what to create
and what not to from his knowledge
of all the infinite concepts he is
aware of reflects the fact that he is
personal, volitional, imaginative,
aesthetic, and wise.
3. Thus, God is not bound by to do
everything that he knows and
there is no fatalism in God’s
knowledge.
4. God has knowledge of sin, what it
is, its actual occurrence – does that
mean that God is the root cause of
sin?
a. No. God has knowledge of
sin, but freely chooses not
to sin.
ii. God has knowledge of other ways, other
covenants, etc., with which he could have
interacted with mankind.
1. Yet God has chosen these
interactions with men and these
covenant arrangements, which in
turn reveal his justice and mercy and
good will toward men.
2. Thus, again God is not bound by
to do everything that he knows
and there is no fatalism in God’s
knowledge.
iii. God has knowledge of other ways that men,
as individuals and as groups, could respond
or could have responded to him besides
what they actually do.
1. Yet it is the choices of men that
determine out of all possible
responses, which responses actually
come to pass.
2. Since God has knowledge of other
possible responses beyond those
that actually occur, there is no
reason to think that God’s
knowledge of men’s responses is
deterministic over those responses.
a. (If that were true, then …
i. either God could not
be aware of other
possible responses
ii. or, there would have
to be an ever
splintering series of
universes in which
men are forced to act
out all the possible
responses that God
has knowledge of.)
ii. Second Categories: Knowledge of God’s Choices vs. Knowledge
of Human and Angelic Choices
1. It is also logically possible to conceptually distinguish
between:
a. (A) things God knows will transpire because he
himself will carry them out
i. *in which case his knowledge is an assured
plan of action rather than foreknowledge
b. (B) things God knows will transpire that he himself
does not in any way bring about,
i. this constitutes true foreknowledge rather
than mere planning of one’s own certain
action
2. Human knowledge works this way as well in some regard.
a. Some things we know will happen because we plan
them.
b. If we had knowledge of future things beyond what
we planned, we would have foreknowledge.
i. While we lack foreknowledge, the fact that
we have determinism but not foreknowledge
informs us that they are conceptually
different things.
c. *Once again, since it works perfectly well in
human experience and is not a logical impossibility
or absurdity, this scenario is a logical possibility
and a reasonable candidate for how God’s
knowledge operates as well.
i. Logically speaking, there is no reason that
our free choices cannot be categorized as
(B) things which God knows by
foreknowledge not by planning or because
they are his own certain action.
ii. And, since determinism and foreknowledge
are logically distinguishable and not an
absurdity, there is no reason why God’s
knowledge of human decisions would
inherently have to be deterministic over
those human decisions.
iii. Molinism –
1. After the fact, we found out that our view is similar to an
established view held by some accepted, orthodox scholars.
“Molinism (From Wikipedia, the free encyclopedia) – Molinism, named after 16th
Century Jesuit theologian Luis de Molina, is a religious doctrine which attempts to
reconcile the omniscience of God with human free will. William Lane Craig is
probably its best known advocate today, though other important Molinists include
Alvin Plantinga and Thomas Flint. In basic terms, Molinists hold that in addition to
knowing everything that does or will happen, God also knows what would happen if
he acted differently than he does.”
2. A central feature that we share with Molinism is the
recognition of God’s knowledge of what Molinists call
“counterfactuals.”
“Molinism, Knowledge of Counterfactuals (From Wikipedia, the free encyclopedia) –
Molinist believe that God does not only have knowledge of necessary truths and
contingent truths but that God's middle knowledge contains, but is not limited to, his
knowledge of counterfactuals. A counterfactual is merely an "if/then" statement. A
example would be, "If Bob was in situation X he would freely choose A over B." The
Molinist claims that even if Bob is never in situation "X" God could still know what
Bob may or may not do. The Molinist believes that God, using his middle knowledge
and foreknowledge, surveyed all possible worlds and then actualized a particular
one. God's middle knowledge of counterfactuals would play an integral part in this
"choosing" of a particular world. Molinist say the logical ordering of events for creation
would be as follows:
1. God's knowledge of necessary truths.
2. God's middle knowledge, (including counterfactuals).
---Creation of the World--3. God's free knowledge (the actual ontology of the world).
Hence, God's middle knowledge plays an important role in the actualization of the world.
In fact, it seems as if God's middle knowledge of counterfactuals plays a more immediate
role in creation than God's foreknowledge. The placing of God's middle knowledge
between God's knowledge of necessary truths and God's creative decree is crucial. For if
God's middle knowledge was after His decree of creation, then God would be actively
causing what various creatures would do in various circumstances and thereby destroying
libertarian freedom. But by placing middle knowledge (and thereby counterfactuals)
before the creation decree God allows for freedom in the libertarian sense. The
placing of middle knowledge logically after necessary truths, but before the creation
decree also gives God the possibility to survey possible worlds and decide which
world to actualize.[4]”
3. Scriptures supporting that God has knowledge of
counterfactuals.
“Molinism, Biblical Texts for Molinism (From Wikipedia, the free encyclopedia) –
Molinists have often argued that their position is the Biblical one by indicating passages
they understand to teach God's middle knowledge. Molina advanced the following
three texts: 1 Samuel 23:6-10, Wisdom 4:11, and Matthew 11:23. Other passages
which Molinists use are Jeremiah 38:17-18 and I Corinthians 2:8. William Lane
Craig has argued at length that many of Christ's statements seem to indicate middle
knowledge. Craig cites the following passages: Matthew 17:27, John 21:6, John
15:22-24, John 18:36, Luke 4:24-46 and Matthew 26:24.[9] But, it should be noted
that the most these texts indicate is that God has counterfactual knowledge. In order
for this knowledge to be middle knowledge, it must be logically prior to God's free
knowledge, something the Biblical texts mentioned do not seem to affirm or deny.”
Matthew 11:21 Woe unto thee, Chorazin! woe unto thee, Bethsaida! for if the
mighty works, which were done in you, had been done in Tyre and Sidon,
they would have repented long ago in sackcloth and ashes…23 And thou,
Capernaum, which art exalted unto heaven, shalt be brought down to hell: for if
the mighty works, which have been done in thee, had been done in Sodom, it
would have remained until this day.
Jeremiah 38:1 Then Shephatiah the son of Mattan, and Gedaliah the son of
Pashur, and Jucal the son of Shelemiah, and Pashur the son of Malchiah, heard the
words that Jeremiah had spoken unto all the people, saying, 2 Thus saith the
LORD, He that remaineth in this city shall die by the sword, by the famine, and
by the pestilence: but he that goeth forth to the Chaldeans shall live; for he shall
have his life for a prey, and shall live. 3 Thus saith the LORD, This city shall
surely be given into the hand of the king of Babylon’s army, which shall take
it…14 Then Zedekiah the king sent, and took Jeremiah the prophet unto him into
the third entry that is in the house of the LORD: and the king said unto
Jeremiah, I will ask thee a thing; hide nothing from me. 15 Then Jeremiah said
unto Zedekiah, If I declare it unto thee, wilt thou not surely put me to death? and
if I give thee counsel, wilt thou not hearken unto me? 16 So Zedekiah the king
sware secretly unto Jeremiah, saying, As the LORD liveth, that made us this soul,
I will not put thee to death, neither will I give thee into the hand of these men that
seek thy life. 17 Then said Jeremiah unto Zedekiah, Thus saith the LORD, the
God of hosts, the God of Israel; If thou wilt assuredly go forth unto the king of
Babylon’s princes, then thy soul shall live, and this city shall not be burned
with fire; and thou shalt live, and thine house: 18 But if thou wilt not go forth
to the king of Babylon’s princes, then shall this city be given into the hand of
the Chaldeans, and they shall burn it with fire, and thou shalt not escape out
of their hand.
1 Corinthians 2:7 But we speak the wisdom of God in a mystery, even the
hidden wisdom, which God ordained before the world unto our glory: 8 Which
none of the princes of this world knew: for had they known it, they would not
have crucified the Lord of glory.
a. The idea in the following two passages is that Jesus
knew what would happen both if someone did and
if they did not respond a certain way.
Matthew 17:27 Notwithstanding, lest we should offend them, go thou to the sea,
and cast an hook, and take up the fish that first cometh up; and when thou hast
opened his mouth, thou shalt find a piece of money: that take, and give unto
them for me and thee.
John 21:6 And he said unto them, Cast the net on the right side of the ship, and
ye shall find. They cast therefore, and now they were not able to draw it for the
multitude of fishes.
b. In the passages below, the sin seems to be hating
Jesus and therefore revealing their ultimate hatred
of the Father, which would not have happened if he
had not come.
John 15:22 If I had not come and spoken unto them, they had not had sin:
but now they have no cloke for their sin. 23 He that hateth me hateth my
Father also. 24 If I had not done among them the works which none other
man did, they had not had sin: but now have they both seen and hated both
me and my Father.
John 18:36 Jesus answered, My kingdom is not of this world: if my kingdom
were of this world, then would my servants fight, that I should not be delivered
to the Jews: but now is my kingdom not from hence.
Matthew 26:24 The Son of man goeth as it is written of him: but woe unto that
man by whom the Son of man is betrayed! it had been good for that man if
he had not been born.
4. In addition, the first quote above shows the relationship of
foreknowledge and counterfactuals.
a. This will become important as we discuss on
critique by Open Theist Dr. John Sanders in the
next segment.
b. In our articulation, God’s decision to “actualize” a
particular set or version of (A) creation, (B) his
interventions in history, and (C) human choices is
what the scripture refers to be God’s “ordaining”
and “determinism.”
i. Again, it should be stated that…
1. we believe God has typically only
determined major events along the
road to salvation or his people’s
wellbeing as a whole rather than all
human decisions or circumstance or
opportunities for salvation.
2. These major events determined by
God in response to the unilateral
human decision (i.e. conditional) to
sin, include:
a. the incarnation, the
crucifixion, offer atonement
for the sinful, and defining
salvation in terms of
immortality, etc.,
ii. Consequently, as it pertains to human
choices, God’s “ordaining” or “determining”
does not imply that God is actions are not
response-oriented or conditional of foreseen
human behavior.
1. Rather, such terms as “ordain” or
“determined” refer not to God
unconditionally acting, but to God’s
choice to actualize a particular set of
his responses to human actions and
choices over the course of history.
iii. The English word “ordain” does not mean
that a particular party initiates a course of
events but merely that he adds his approval
of or takes actions allowing for that decision
or course of events to come to pass.
1. Example: A seminary ordains a man
who has chosen to endeavor to be
made a minister.
2. The seminary has sovereign
authority to authorize the man’s
choice and endeavor but only “after
the fact” of the man’s own choosing
this course of action.
iv. The common Greek word for God’s
“ordaining” is “tasso” (Strong’s No. 5021).
5021 tasso
a prolonged form of a primary verb (which latter appears only in certain tenses); TDNT8:27,1156; v
AV-appoint 3, ordain 2, set 1, determine 1, addict 1; 8
1) to put in order, to station
1a) to place in a certain order, to arrange, to assign a place, to appoint
1a1) to assign (appoint) a thing to one
1b) to appoint, ordain, order
1b1) to appoint on one’s own responsibility or authority
1b2) to appoint mutually, i.e. agree upon
For Synonyms see entry 5844
v. Ultimately, we believe “tasso” is used in the
New Testament to indicate “command” or
“instruction” to do a thing, leaving it open
for the recipients to obey or not, rather than
being synonymous with determining that an
event, etc. will happen.
1. This is seen in our Calvinism study.
2. However, here for the sake of
argument, we will address “tasso” as
if it were synonymous with
determinism, and prove that it
“tasso” still works with this model of
God responding to human decisions
that he foresees.
vi. We see “tasso” used in this sense in Acts 28.
Acts 28:16 And when we came to Rome, the centurion delivered the prisoners to the
captain of the guard: but Paul was suffered to dwell by himself with a soldier that kept
him. 17 And it came to pass, that after three days Paul called the chief of the Jews
together: and when they were come together, he said unto them, Men and brethren,
though I have committed nothing against the people, or customs of our fathers, yet was I
delivered prisoner from Jerusalem into the hands of the Romans. 18 Who, when they had
examined me, would have let me go, because there was no cause of death in me. 19 But
when the Jews spake against it, I was constrained to appeal unto Caesar; not that I had
ought to accuse my nation of. 20 For this cause therefore have I called for you, to see
you, and to speak with you: because that for the hope of Israel I am bound with this
chain. 21 And they said unto him, We neither received letters out of Judaea concerning
thee, neither any of the brethren that came shewed or spake any harm of thee. 22 But we
desire to hear of thee what thou thinkest: for as concerning this sect, we know that every
where it is spoken against. 23 And when they had appointed (5021) him a day, there
came many to him into his lodging; to whom he expounded and testified the
kingdom of God, persuading them concerning Jesus, both out of the law of Moses,
and out of the prophets, from morning till evening.
1. As we can see from verses 17 and 20
that when he arrives in Rome, Paul
sends for the leaders among the
Jewish people in Rome so that he
could speak to them about Christ.
2. Yet verse 23 uses the word “tasso” to
speak of the Jews “appointing” or
“ordaining” to Paul a day for him to
speak to them in full about these
matters.
3. The Jews do not initiate Paul’s
decision or course of action but in
order for Paul to obtain the end result
of his decision, they too must make
some decisions and set some things
in order, such as setting in order a
time to hear Paul speak.
4. We believe that it is in this sense that
God, having foreknowledge of men’s
decisions and how they would
respond, “ordains” or sets in order
those things that are necessary in
order to achieve his purposes.
a. Whether unto eternal life, for
those who he foreknows
would freely choose
salvation.
Acts 13:48 And when the Gentiles heard this, they were glad, and glorified the word
of the Lord: and as many as were ordained (5021) to eternal life believed.
b. Or, unto destruction so that
others might be instructed
that God does punish the
unrepentant, such as those
who, like Pharoah, freely
chose to embark on a course
of continued rebellion.
vii. Likewise, the common Greek word for
God’s “determinating” is “horizo” (Strong’s
No. 3724)
3724 horizo
from 3725; TDNT-5:452,728; v
AV-determine 2, ordain 2, as it was determined + 2596 + 3588 1, declare 1, limit 1,
determine 1; 8
1) to define
1a) to mark out the boundaries or limits (of any place or thing) 1b to determine, appoint
1b1) that which has been determined, acc. to appointment, decree
1b2) to ordain, determine, appoint
Acts 2:22 Ye men of Israel, hear these words; Jesus of Nazareth, a man approved of
God among you by miracles and wonders and signs, which God did by him in the
midst of you, as ye yourselves also know: 23 Him, being delivered by the determinate
(3724) counsel and foreknowledge of God, ye have taken, and by wicked hands have
crucified and slain:
Acts 10:38 How God anointed Jesus of Nazareth with the Holy Ghost and with
power: who went about doing good, and healing all that were oppressed of the devil; for
God was with him. 39 And we are witnesses of all things which he did both in the land of
the Jews, and in Jerusalem; whom they slew and hanged on a tree: 40 Him God raised up
the third day, and shewed him openly; 41 Not to all the people, but unto witnesses chosen
before of God, even to us, who did eat and drink with him after he rose from the dead. 42
And he commanded us to preach unto the people, and to testify that it is he which
was ordained (3724) of God to be the Judge of quick and dead.
viii. Yet we see “horizon” used in a responsive
way in Acts 28 with regard to men
“determining”
Acts 28:27 And in these days came prophets from Jerusalem unto Antioch. 28 And
there stood up one of them named Agabus, and signified by the Spirit that there
should be great dearth throughout all the world: which came to pass in the days of
Claudius Caesar. 29 Then the disciples, every man according to his ability, determined
(3724) to send relief unto the brethren which dwelt in Judaea: 30 Which also they
did, and sent it to the elders by the hands of Barnabas and Saul.
1. Here God does act unilaterally in his
decision to reveal prophetically to
the men of the church at Antioch that
there would be a famine throughout
the world.
a. What is God’s intention with
revealing this information to
these men?
b. Does God not know that they
will send help to Jerusalem in
response to this information?
2. And even though God’s actions here
can no doubt be characterized as
unilateral, yet still we see that the
men are said to “horizon” or
determine their own response to
God’s intention and the course of
events that God decided to initiate.
3. So, likewise, when we see scripture
declaring that God “determines” a
particular event, God’s determinism
can be just as responsive and to a
unilaterally initiated human course of
events.
a. By placing men and God in
opposite positions with
regard to the word “horizon”
in this passage, Acts 28
reveals that there is nothing
about “horizo” as a
vocabulary word that
necessitates that God’s
determination cannot be
responsive to human
unilateral decisions or
intentions.
c. Summary:
i. Our point here is to illustrate that scriptural
language supports rather than refutes our
model that…
1. that God foreknows all possible
futures…
2. including how his various options for
interacting with men (i.e. his
covenants, etc.) would cause one
possible futures to differ from
another…
3. and then actualizes one particular
version (one particular set of his
foreseen interactions over history)…
4. and that actualization of one
particular future in response to what
God sees, is God’s ordaining or
determining of things in scripture.
5. Where we disagree with Molinism.
a. We have pointed out the similarities specifically
above.
i. Additional similarities should not be
assumed.
b. In particular, it is the meticulousness that Molinism
shares with Calvinism and Augustine that we reject.
i. Particularly the meticulousness of God’s
determinism over each individual’s
salvation.
ii. Molinism does not necessarily share
Calvinism and Augustine’s view that God
controls men’s decisions by means of the
impartation of irresistible, individual doses
of grace.
iii. But Molinism does share with Calvin and
Augustine that God is exerting control over
virtually all circumstances in which all men
find themselves, especially with regard to
belief, repentance, and salvation.
“Molinism, Theological Implications (From Wikipedia, the free encyclopedia) – The
Molinism system has theological implications it has for a variety of doctrines. For God
still retains a measure of divine providence while not hindering man's freedom (in the
libertarian sense). Because God has middle knowledge, He knows what an agent will
freely do in a particular situation. So, agent A, when placed in circumstance C, will
freely choose option X over option Y. Thus, if God wanted to accomplish X, all God
would do is, using his middle knowledge, actualize the world in which A was placed
in C, and A would freely choose X. God retains an element of providence without
nullifying A's choice and God's purpose (the actualization of X) is fulfilled. Molinists
also believe it can aid one's understanding of salvation. Ever since Augustine and
Pelagius there has been debate over the issue of salvation; more specifically how can God
elect believers and believers still come to God freely? Protestants who lean more
towards God's election and sovereignty are usually Calvinists while those who lean
more towards man's free choice follow Arminianism.[5] However, the Molinist can
embrace both God's sovereignty and man's free choice.[6] Take the salvation of
Agent A. God knows that if He were to place A in circumstances C, then A will
freely choose to believe in Christ. So God actualizes the world were C obtains, and
then A freely believes. God still retains a measure of His divine providence because
He actualizes the world in which A freely chooses. But, A still retains his libertarian
freedom. It is important to note that Molinism does not affirm two contradictory
propositions when it affirms both God's providence and man's freedom. God's providence
extends to the actualization of the world in which an agent may believe upon Christ.
Molinism splits from Calvinism by affirming that God is not the primary cause of
salvation, but also splits from Arminianism because it has a higher view of the role of
God's sovereignty in salvation.[7]”
iv. Here Molinism comes very close
Augustine’s ideas of God’s individual doses
of irresistible grace (like candies offered to
children).
1. Although again Augustine (like
Calvinism) goes a step farther than
Molinism in ascribing to God control
over instigating man’s very thoughts,
motives, and inspirations,
particularly toward salvation and
each of which are said to be
irresistible by men.
2. Molinism simply exchanges the
direct control God exhibits in
Augustine and Calvinism for an
indirect control, but the effect is the
same:
a. Men’s differences from one
another are irrelevant.
b. And God alone controls
(whether directly through
irresistible, internal
promptings or indirectly
through irresistible, external
circumstances) who will
choose to obey.
http://www.newadvent.org/cathen/a.htm
“Teaching of St. Augustine of Hippo, II. HIS SYSTEM OF GRACE – Here are the
main lines of this theory: The will never decides without a motive, without the
attraction of some good which it perceives in the object. Now, although the will may
be free in presence of every motive, still, as a matter of fact it takes different
resolutions according to the different motives presented to it. In that is the whole
secret of the influence exercised, for instance, by eloquence (the orator can do no more
than present motives), by meditation, or by good reading. What a power over the will
would not a man possess who could, at his own pleasure, at any moment, and in the
most striking manner, present this or the other motive of action? -- But such is
God's privilege. St. Augustine has remarked that man is not the master of his first
thoughts; he can exert an influence on the course of his reflections, but he himself
cannot determine the objects, the images, and, consequently, the motives which
present themselves to his mind. Now, as chance is only a word, it is God who
determines at His pleasure these first perceptions of men, either by the prepared
providential action of exterior causes, or interiorly by a Divine illumination given to
the soul. -- let us take one last step with Augustine: Not only does God send at His
pleasure those attractive motives which inspire the will with its determinations, but,
before choosing between these illuminations of the natural and the supernatural order,
God knows the response which the soul, with all freedom, will make to each of them.
Thus, in the Divine knowledge, there is for each created will an indefinite series of
motives which de facto (but very freely) win the consent to what is good. God,
therefore, can, at His pleasure, obtain the salvation of Judas, if He wishes, or let
Peter go down to perdition. No freedom, as a matter of fact, will resist what He has
planned, although it always keeps the power of going to perdition. Consequently, it is
God alone, in His perfect independence, who determines, by the choice of such a
motive or such an inspiration (of which he knows the future influence), whether the
will is going to decide for good or for evil. Hence, the man who has acted well must
thank God for having sent him an inspiration which was foreseen to be efficacious,
while that favour has been denied to another. A fortiori, every one of the elect owes it to
the Divine goodness alone that he has received a series of graces which God saw to be
infallibly, though freely, bound up with final perseverance.” – Catholic Encyclopedia
v. In contrast to Molinism, we would view that
God has largely left such meticulous events
undetermined, so that typically men come
into circumstances that occur due to their
choices and those of other men, without
having any specific purpose for God.
1. The exceptions in which God does
determine men’s circumstances are a
limited number, which pertain
directly to the overall plan of God
for mankind as a whole (i.e. Joseph
and Israel and the race from which a
Messiah and kingdom of God would
spring), rather than the plan of men
individually.
vi. It is not only libertarian free will that we
believe must be maintained in a coherent
and scriptural theology, but also God’s
justice, which is inherently tied to the
deservedness of the reward or punishment.
vii. Based upon scripture, we reject the Molinist
concept that God is utilizing these processes
in such a way to (or with the purpose to)
select or induce who does and who does not
end up saved.
viii. That would violate the just deservedness of
reward and punishment as put forth by the
New Testament and the earliest disciples of
the apostles, the earliest Church writers
(such as Justin and Irenaeus).
“But lest some suppose, from what has been said by us, that we say that whatever
happens, happens by a fatal necessity, because it is foretold as known beforehand,
this too we explain. We have learned from the prophets, and we hold it to be true,
that punishments, and chastisements, and good rewards, are rendered according to
the merit of each man's actions. Since if it be not so, but all things happen by fate,
neither is anything at all in our own power. For if it be fated that this man, e.g., be
good, and this other evil, neither is the former meritorious nor the latter to be
blamed. And again, unless the human race have the power of avoiding evil and
choosing good by free choice, they are not accountable for their actions, of whatever
kind they be. But that it is by free choice they both walk uprightly and stumble, we
thus demonstrate. We see the same man making a transition to opposite things. Now, if
it had been fated that he were to be either good or bad, he could never have been capable
of both the opposites, nor of so many transitions. But not even would some be good and
others bad, since we thus make fate the cause of evil, and exhibit her as acting in
opposition to herself; or that which has been already stated would seem to be true,
that neither virtue nor vice is anything, but that things are only reckoned good or
evil by opinion; which, as the true word shows, is the greatest impiety and
wickedness. But this we assert is inevitable fate, that they who choose the good have
worthy rewards, and they who choose the opposite have their merited awards. For
not like other things, as trees and quadrupeds, which cannot act by choice, did God make
man: for neither would he be worthy of reward or praise did he not of himself
choose the good, but were created for this end;(2) nor, if he were evil, would he be
worthy of punishment, not being evil of himself, but being able to be nothing else
than what he was made.” – JUSTIN MARTYR, THE FIRST APOLOGY OF JUSTIN,
CHAP. XLIII--RESPONSIBILITY ASSERTED.
1. Notice in the quote below that Justin
states plainly that God is “always
urging the human race” to obey,
rather than selectively and only
sometimes putting only a portion of
men in a situation designed to get
them to obey.
“So that what we say about future events being foretold, we do not say it as if they
came about by a fatal necessity; but God foreknowing all that shall be done by all
men, and it being His decree that the future actions of men shall all be recompensed
according to their several value, He foretells by the Spirit of prophecy that He will
bestow meet rewards according to the merit of the actions done, always urging the
human race to effort and recollection, showing that He cares and provides for men.” –
JUSTIN MARTYR, THE FIRST APOLOGY OF JUSTIN, CHAP. XLIV.--NOT
NULLIFIED BY PROPHECY.
“6. …But upon this supposition, neither would what is good be grateful to them, nor
communion with God be precious, nor would the good be very much to be sought after,
which would present itself without their own proper endeavour, care, or study, but would
be implanted of its own accord and without their concern. Thus it would come to pass,
that their being good would be of no consequence, because they were so by nature
rather than by will, and are possessors of good spontaneously, not by choice; and for
this reason they would not understand this fact, that good is a comely thing, nor would
they take pleasure in it. For how can those who are ignorant of good enjoy it? Or what
credit is it to those who have not aimed at it? And what crown is it to those who
have not followed in pursuit of it, like those victorious in the contest?” – Irenaeus,
Against Heresies, Book IV, CHAP. XXXVII.--MEN ARE POSSESSED OF FREE
WILL, AND ENDOWED WITH THE FACULTY OF MAKING A CHOICE. IT IS
NOT TRUE, THEREFORE, THAT SOME ARE BY NATURE GOOD, AND OTHERS
BAD.
2. Notice midway or so through the
quote below that Irenaeus asserts that
God’s light does not fail toward any
man but remains “always the same”
and, therefore, the reason that some
men come to darkness is because
they blind themselves, not because
God chooses not to send them light.
3. This applies to the current issue in
that the argument that God does not
extend or withhold light to control
which men choose obedience or not
also implies that God would not put
or fail to put a man in the right
circumstance in order to control who
chooses to obey or not.
“1. Man has received the knowledge of good and evil. It is good to obey God, and to
believe in Him, and to keep His commandment, and this is the life of man; as not to
obey God is evil, and this is his death. Since God, therefore, gave [to man] such
mental power (magnanimitatem) man knew both the good of obedience and the evil of
disobedience, that the eye of the mind, receiving experience of both, may with judgment
make choice of the better things; and that he may never become indolent or neglectful of
God's command; and learning by experience that it is an evil thing which deprives
him of life, that is, disobedience to God, may never attempt it at all, but that,
knowing that what preserves his life, namely, obedience to God, is good, he may
diligently keep it with all earnestness. Wherefore he has also had a twofold experience,
possessing knowledge of both kinds, that with discipline he may make choice of the
better things...2. …If then, thou shalt deliver up to Him what is thine that is, faith
towards Him and subjection, thou shalt receive His handiwork, and shall be a
perfect work of God…3. If, however, thou wilt not believe in Him, and wilt flee from
His hands, the cause of imperfection shall be in thee who didst not obey, but not in
Him who called [thee]. For He commissioned [messengers] to call people to the
marriage, but they who did not obey Him deprived themselves of the royal supper.(3)
The skill of God, therefore, is not defective, for He has power of the stones to raise up
children to Abraham;(4) but the man who does not obtain it is the cause to himself of
his own imperfection. Nor, [in like manner], does the light fail because of those who
have blinded themselves; but while it remains the same as ever, those who are [thus]
blinded are involved in darkness through their own fault. The light does never
enslave any one by necessity; nor, again, does God exercise compulsion upon any
one unwilling to accept the exercise of His skill. Those persons, therefore, who have
apostatized from the light given by the Father, and transgressed the law of liberty,
have done so through their own fault, since they have been created free agents, and
possessed of power over themselves. 4. But God, foreknowing all things, prepared fit
habitations for both, kindly conferring that light which they desire on those who
seek after the light of incorruption, and resort to it; but for the despisers and
mockers who avoid and turn themselves away from this light, and who do, as it
were, blind themselves, He has prepared darkness suitable to persons who oppose the
light, and He has inflicted an appropriate punishment upon those who try to avoid being
subject to Him. Submission to God is eternal rest, so that they who shun the light have a
place worthy of their flight; and those who fly from eternal rest, have a habitation in
accordance with their fleeing. Now, since all good things are with God, they who by
their own determination fly from God, do defraud themselves of all good things; and
having been [thus] defrauded of all good things with respect to God, they shall
consequently fall under the just judgment of God. For those persons who shun rest
shall justly incur punishment, and those who avoid the light shall justly dwell in
darkness. For as in the case of this temporal light, those who shun it do deliver
themselves over to darkness, so that they do themselves become the cause to
themselves that they are destitute of light, and do inhabit darkness; and, as I have
already observed, the light is not the cause of such an [unhappy.] condition of existence
to them; so those who fly from the eternal light of God, which contains in itself all good
things, are themselves the cause to themselves of their inhabiting eternal darkness,
destitute of all good things, having become to themselves the cause…” – Irenaeus,
Against Heresies, Book IV, CHAP. XXXIX.--MAN IS ENDOWED WITH THE
FACULTY OF DISTINGUISHING GOOD AND EVIL; SO THAT, WITHOUT
COMPULSION, HE HAS THE POWER, BY HIS OWN WILL AND CHOICE, TO
PERFORM GOD'S COMMANDMENTS, BY DOING WHICH HE AVOIDS THE
EVILS PREPARED FOR THE REBELLIOUS.
ix. But where do Justin and Irenaeus get such
arguments?
1. …That God is always urging all men
to obey…
2. and surrounding them with the
circumstances and information
needed to convince them to obey…
3. and so men’s reward or punishment
must necessarily be based
conditionally solely on that man
rather than on God’s control
(whether direct or indirect)over that
man’s obedience or disobedience.
a. Here even God’s “giving men
over” to sinful lifestyles is
depicted as responsive to
men’s stubborn refusal to quit
sinning rather than as
determining or instigating
which men will and won’t
remain in sin.
b. It’s all conditional upon what
each man himself chose and
chooses to pursue.
Romans 1:18 For the wrath of God is revealed from heaven against all ungodliness
and unrighteousness of men, who hold the truth in unrighteousness; 19 Because that
which may be known of God is manifest in them; for God hath shewed it unto them.
20 For the invisible things of him from the creation of the world are clearly seen,
being understood by the things that are made, even his eternal power and Godhead; so
that they are without excuse: 21 Because that, when they knew God, they glorified
him not as God, neither were thankful; but became vain in their imaginations, and their
foolish heart was darkened. 22 Professing themselves to be wise, they became fools, 23
And changed the glory of the uncorruptible God into an image made like to corruptible
man, and to birds, and fourfooted beasts, and creeping things. 24 Wherefore God also
gave them up to uncleanness through the lusts of their own hearts, to dishonour their
own bodies between themselves: 25 Who changed the truth of God into a lie, and
worshipped and served the creature more than the Creator, who is blessed for ever.
Amen. 26 For this cause God gave them up unto vile affections: for even their women
did change the natural use into that which is against nature: 27 And likewise also the
men, leaving the natural use of the woman, burned in their lust one toward another; men
with men working that which is unseemly, and receiving in themselves that recompence
of their error which was meet. 28 And even as they did not like to retain God in their
knowledge, God gave them over to a reprobate mind, to do those things which are not
convenient; 29 Being filled with all unrighteousness, fornication, wickedness,
covetousness, maliciousness; full of envy, murder, debate, deceit, malignity; whisperers,
30 Backbiters, haters of God, despiteful, proud, boasters, inventors of evil things,
disobedient to parents, 31 Without understanding, covenantbreakers, without natural
affection, implacable, unmerciful: 32 Who knowing the judgment of God, that they
which commit such things are worthy of death, not only do the same, but have pleasure
in them that do them. 2:1 Therefore thou art inexcusable, O man, whosoever thou art
that judgest: for wherein thou judgest another, thou condemnest thyself; for thou that
judgest doest the same things. 2 But we are sure that the judgment of God is according to
truth against them which commit such things. 3 And thinkest thou this, O man, that
judgest them which do such things, and doest the same, that thou shalt escape the
judgment of God? 4 Or despisest thou the riches of his goodness and forbearance and
longsuffering; not knowing that the goodness of God leadeth thee to repentance? 5
But after thy hardness and impenitent heart treasurest up unto thyself wrath against
the day of wrath and revelation of the righteous judgment of God; 6 Who will render to
every man according to his deeds: 7 To them who by patient continuance in well
doing seek for glory and honour and immortality, eternal life: 8 But unto them that
are contentious, and do not obey the truth, but obey unrighteousness, indignation
and wrath, 9 Tribulation and anguish, upon every soul of man that doeth evil, of the
Jew first, and also of the Gentile; 10 But glory, honour, and peace, to every man that
worketh good, to the Jew first, and also to the Gentile:
1 Corinthians 3:8 Now he that planteth and he that watereth are one: and every man
shall receive his own reward according to his own labour...14 If any man’s work
abide which he hath built thereupon, he shall receive a reward.
2 Timothy 4:14 Alexander the coppersmith did me much evil: the Lord reward him
according to his works:
Hebrews 2:2 For if the word spoken by angels was stedfast, and every transgression
and disobedience received a just recompence of reward; 3 How shall we escape, if
we neglect so great salvation; which at the first began to be spoken by the Lord, and
was confirmed unto us by them that heard him.
x. Paul is not the only person in the New
Testament to emphasize deservedness as the
basis for each man’s eternal status.
1. Jesus speaks of rewarding men
conditionally according to their
works often.
2. And notice how Peter’s language is
also reflected in Irenaeus’
commentary about how men are
justly deserve eternal darkness based
conditionally on their own decisions.
3. So, Justin and Irenaeus aren’t just
making this argument up – it is an
authentic original New Testament
argument.
Matthew 5:12 Rejoice, and be exceeding glad: for great is your reward in heaven: for
so persecuted they the prophets which were before you.
Matthew 6:1 Take heed that ye do not your alms before men, to be seen of them:
otherwise ye have no reward of your Father which is in heaven. 2 Therefore when
thou doest thine alms, do not sound a trumpet before thee, as the hypocrites do in the
synagogues and in the streets, that they may have glory of men. Verily I say unto you,
They have their reward. 4 That thine alms may be in secret: and thy Father which
seeth in secret himself shall reward thee openly. 5 And when thou prayest, thou shalt
not be as the hypocrites are: for they love to pray standing in the synagogues and in the
corners of the streets, that they may be seen of men. Verily I say unto you, They have
their reward. 6 But thou, when thou prayest, enter into thy closet, and when thou hast
shut thy door, pray to thy Father which is in secret; and thy Father which seeth in
secret shall reward thee openly…16 Moreover when ye fast, be not, as the hypocrites,
of a sad countenance: for they disfigure their faces, that they may appear unto men to
fast. Verily I say unto you, They have their reward. 17 But thou, when thou fastest,
anoint thine head, and wash thy face; 18 That thou appear not unto men to fast, but unto
thy Father which is in secret: and thy Father, which seeth in secret, shall reward thee
openly.
Matthew 10:41 He that receiveth a prophet in the name of a prophet shall receive a
prophet’s reward; and he that receiveth a righteous man in the name of a righteous
man shall receive a righteous man’s reward. 42 And whosoever shall give to drink
unto one of these little ones a cup of cold water only in the name of a disciple, verily I
say unto you, he shall in no wise lose his reward.
Matthew 16:27 For the Son of man shall come in the glory of his Father with his
angels; and then he shall reward every man according to his works.
Mark 9:41 For whosoever shall give you a cup of water to drink in my name,
because ye belong to Christ, verily I say unto you, he shall not lose his reward.
Luke 6:22 Blessed are ye, when men shall hate you, and when they shall separate
you from their company, and shall reproach you, and cast out your name as evil, for the
Son of man’s sake. 23 Rejoice ye in that day, and leap for joy: for, behold, your reward
is great in heaven: for in the like manner did their fathers unto the prophets.
2 Peter 2:12 But these, as natural brute beasts, made to be taken and destroyed, speak
evil of the things that they understand not; and shall utterly perish in their own
corruption; 13 And shall receive the reward of unrighteousness, as they that count it
pleasure to riot in the day time. Spots they are and blemishes, sporting themselves with
their own deceivings while they feast with you; 14 Having eyes full of adultery, and that
cannot cease from sin; beguiling unstable souls: an heart they have exercised with
covetous practices; cursed children: 15 Which have forsaken the right way, and are
gone astray, following the way of Balaam the son of Bosor, who loved the wages of
unrighteousness; 16 But was rebuked for his iniquity: the dumb ass speaking with
man’s voice forbad the madness of the prophet. 17 These are wells without water, clouds
that are carried with a tempest; to whom the mist of darkness is reserved for ever.
2 John 1:8 Look to yourselves, that we lose not those things which we have wrought,
but that we receive a full reward.
Revelation 11:18 And the nations were angry, and thy wrath is come, and the time of
the dead, that they should be judged, and that thou shouldest give reward unto thy
servants the prophets, and to the saints, and them that fear thy name, small and great;
and shouldest destroy them which destroy the earth.
Revelation 18:5 For her sins have reached unto heaven, and God hath remembered her
iniquities. 6 Reward her even as she rewarded you, and double unto her double
according to her works: in the cup which she hath filled fill to her double.
Revelation 22:12 And, behold, I come quickly; and my reward is with me, to give
every man according as his work shall be.
xi. Implications for Molinism
1. So long as all men are equally
responsive to God, not better or
worse than one another…
2. and our relative responsiveness is not
relevant to who believes, repents,
and is saved…
3. then who ends up saved is not
conditioned on anything about us…
4. and no one or other of us is more or
less deserving of reward or
punishment…
5. because who ends up saved is
entirely a result only of who God
chooses to put in the right situation.
6. Relevance of Molinism
a. Despite our disagreements with Molinism,
Molinism nevertheless demonstrates that a central
element of our view is already accepted within the
respected theological community:
i. namely, that in addition to having
knowledge of the future that does actually
occur and even of his own interactions and
covenants with men as they did unfold…
ii. God also has knowledge of counterfactuals,
futures that could have been if he or others
had chosen to act different over the course
of history.
iii. i.e “counterfactuals”
7. Relevance of Counterfactuals
a. Because knowledge of counterfactuals is by
definition knowledge of futures that don’t occur,
God’s knowledge of counterfactuals automatically
disproves that God’s own knowledge of the future is
deterministic (otherwise all counterfactuals would
occur).
b. In addition, the establishment of God’s ability to
foreknow multiple versions of the future that either
will or won’t occur depending on how he, humans,
or angels choose to act, offsets one of the other
main criticisms offered by Open Theism against
simple foreknowledge.
iv. Open Theist Counterpoint****
1. Open Theists might ask the following questions.
a. Did God decide at a certain point which version of
creation to create and which future to ordain (or was
that determined eternally)?
i. Our answer: At a certain time.
b. Did God always know what he would decide?
i. Our answer: Yes.
c. Is God then bound (as if fated) to decide that which
he knows ahead of time he would decide?
i. Our answer: No.
d. Explanation of our rebuttal:
i. Background: Demonstrating that God had
infinite options regarding versions of
creation and his interaction with creation…
1. establishes that God is free since
multiple options are essential to free
will.
2. establishes that knowledge of a thing
does not mean that thing
automatically will happen (with
regard to various versions of creation
or versions of interaction in history).
ii. This specific decision of God’s is not unique
because all traditional freewill views assert
that God foreknows not just all of human
and angelic future free choices but all of
God’s own future free choices as well.
iii. We have to keep in mind that our view (and
traditional freewill also) holds that the
following logical model is adequate,
reasonable, and the most natural:
1. the object known determines what is
known about it
a. (rather than the idea that
knowledge of the object has
deterministic power over
what the object will be or is
like - as Calvinists and Open
Theists might suggest)
2. Traditional freewill asserts that this
model is true in the case of
foreknowledge, not just knowledge
of the past and present.
3. Consequently, it is what God
eventually chooses that determines
what God knows beforehand about
his choice.
a. …rather than God’s prior
knowledge of his choice
determining that choice.
4. In other words, it is God’s
foreknowledge that allows him to
know his free choice beforehand.
5. This Open Theist criticism that
God’s foreknowledge of his choice
denies his freedom is inapplicable
because…
a. it ignores (without contrary
proof) the traditional freewill
view of the relationship
between knowledge and the
object known…
b. and instead reasserts (without
proof) the Open Theist
dogma that knowledge is
inherently deterministic.
v. Related Open Theist Criticism of Simple Foreknowledge
1. In a debate with Calvinist Dr. James White, Open Theist
Dr. John Sanders offers the following critique of simple
foreknowledge
a. Notice from his comments that Dr. Sanders
acknowledges that this was the earliest view held by
the church.
b. In addition, his argument that simple foreknowledge
is useless hinges on the idea that God can only
know the future that actually occurs; God cannot
know false futures which don’t occur.
i. Here it would seem that Dr. Sanders is
slipping back into the assumption that
knowledge is itself deterministic and so God
cannot have knowledge of any thing that
does not occur – a logical argument we have
already proved to be false.
"Dr. John Sanders: First, simple foreknowledge is the view that God does not know
the future because God determines or ordains the future; God knows the future by
simply previsioning the future. He timelessly sees it. The typical image is God stands
as a person on a mountain, seeing the flow of history, and sees it all at once. That's the
traditional Arminian view. Hence, God knows it but he doesn't cause it to
happen...Instead, I've used the third argument, and that is that the traditional Arminian
view of foreknowledge is useless for providence. It doesn't do God any good to have
it. One classic Arminian proponent put it this way, 'Well, yes, simple foreknowledge
is important because if God sees that an earthquake is going to happen in Italy at a
certain time and certain people are going to be killed or certain people are going to
be gunned down by a sniper in Washington, D.C., well then God can use his
foreknowledge to change those things and make them not happen.' Well, a moment's
reflection will tell you that that's simply incoherent. Because if God only has true
knowledge - whatever God has knowledge of can't be false, can't ever be changed then what God knows is that those people die in the earthquake or die from the
sniper. That is what he has eternally previsioned. He can't change that from
happening...And so, this view of foreknowledge is perhaps the most popular view of
omniscience in terms of applying to foreknowledge throughout church history (the
simple foreknowledge view, which started with the early church fathers, has been
held by the eastern orthodox church through to today, is popular by many Roman
Catholics, and of course in the Arminian Wesleyan tradition). But I believe it’s
useless." – Calvinism vs. Open Theism Debate, featuring Dr. James White (Calvinist)
and Dr. John Sanders (Open Theist), MPEG Audio File, Part 1 of 5, approximately
13:35-40 minutes in
2. In addition, Dr. Sander’s critique falls apart in light of the
concepts we have already demonstrated.
3. Above we have provided both scriptures and arguments
asserting the following theological truths.
a. God has free will, which means he has the ability to
choose between different options, including…
i. different options of how to have created the
universe
ii. and different option for how to interact with
the universe, including man, particularly
through covenants (none of which were
obligatory on God’s part).
b. Scripture depicts that God does not always look at
all things at once or have all things presently in
mind, but often looks or remembers one thing, then
another, then another, then possibly back to the
first, etc.
c. God has knowledge of counterfactuals, versions of
history including choices from humans and himself
that weren’t actually chosen and didn’t occur.
4. Thus, there is no reason why God would not be able to look
at one possible future in which he undertakes certain types
and quantities of interventions but not others, then another
possible future in which he takes a different types and
quantities of interactions, etc., and then freely chooses in all
his wisdom which how many and what kind of
interventions to take in human history.
a. This process would be called God’s ordaining or
determination and would include things like…
i. his covenants,
ii. miracles,
iii. the incarnation of the Word,
iv. the crucifixion of the Word,
v. the resurrection of the Word,
vi. and the type of reward he would give to the
saints, etc.
b. Thus, before creation, God would determine and
then at creation embark upon his chosen set of
actions toward creation and in history.
5. Simple foreknowledge is perfectly useful so long as our
model of God’s knowledge is based upon a complete
modeling from scripture.
vi. Related Open Theist Critique Concerning Prayer
1. as this criticism applies strictly to Calvinism – (we agree
with Open Theists here)
a. If God is entirely immutable (never changing in any
way)…
b. And God is entirely impassive (unaffected by
emotions or his creation)…
c. Then God cannot respond to prayers or be moved
by the situations or needs of his creation.
2. Scriptural demonstration that God truly responds to prayer
a. The following passages all demonstrate that God is
truly responsive to prayer and not impassive as
Calvinism would require.
b. Here, traditional Freewill theology (including our
position) and Open Theism agree.
c. Notice how many of the scriptures cited in this
section explicitly invite God’s people to petition
God and promise that God will respond (on certain
conditions).
i. It is impossible to relegate all of these
passages to mere “illusion.”
ii. God must truly be responsive to his people
and our prayers do affect God, even as God
himself has promised.
iii. (Exodus 3:6-10 is another great example that
will not appear in list of scriptures below.)
d. Historical Background
i. When one reads the New Testament,
particularly the Gospels and the Book of
Acts, one gets the distinct impression that…
1. Jesus’ prayers were always and
immediately answered by God the
Father
2. This pattern with Jesus’ was to be
the model for his followers as well.
3. And indeed, during the Book of
Acts, when the disciples prayed, God
did answer.
John 9:31 Now we know that God heareth not sinners: but if any man be a
worshipper of God, and doeth his will, him he heareth. 32 Since the world began was
it not heard that any man opened the eyes of one that was born blind. 33 If this man
were not of God, he could do nothing.
John 3:2 The same came to Jesus by night, and said unto him, Rabbi, we know that
thou art a teacher come from God: for no man can do these miracles that thou
doest, except God be with him.
John 8:29 And he that sent me is with me: the Father hath not left me alone; for I do
always those things that please him.
John 11:21 Then said Martha unto Jesus, Lord, if thou hadst been here, my brother
had not died. 22 But I know, that even now, whatsoever thou wilt ask of God, God
will give it thee…41 Then they took away the stone from the place where the dead was
laid. And Jesus lifted up his eyes, and said, Father, I thank thee that thou hast heard
me. 42 And I knew that thou hearest me always: but because of the people which
stand by I said it, that they may believe that thou hast sent me. 43 And when he thus had
spoken, he cried with a loud voice, Lazarus, come forth. 44 And he that was dead
came forth, bound hand and foot with graveclothes: and his face was bound about with a
napkin. Jesus saith unto them, Loose him, and let him go.
John 14:13 And whatsoever ye shall ask in my name, that will I do, that the Father
may be glorified in the Son. 14 If ye shall ask any thing in my name, I will do it.
John 15:7 If ye abide in me, and my words abide in you, ye shall ask what ye will,
and it shall be done unto you. 8 Herein is my Father glorified, that ye bear much
fruit; so shall ye be my disciples. 9 As the Father hath loved me, so have I loved you:
continue ye in my love. 10 If ye keep my commandments, ye shall abide in my love;
even as I have kept my Father’s commandments, and abide in his love. 11 These
things have I spoken unto you, that my joy might remain in you, and that your joy
might be full. 12 This is my commandment, That ye love one another, as I have loved
you. 13 Greater love hath no man than this, that a man lay down his life for his friends.
14 Ye are my friends, if ye do whatsoever I command you. 15 Henceforth I call you not
servants; for the servant knoweth not what his lord doeth: but I have called you friends;
for all things that I have heard of my Father I have made known unto you. 16 Ye have not
chosen me, but I have chosen you, and ordained you, that ye should go and bring
forth fruit, and that your fruit should remain: that whatsoever ye shall ask of the
Father in my name, he may give it you.
John 16:23 And in that day ye shall ask me nothing. Verily, verily, I say unto you,
Whatsoever ye shall ask the Father in my name, he will give it you. 24 Hitherto have
ye asked nothing in my name: ask, and ye shall receive, that your joy may be full. 25
These things have I spoken unto you in proverbs: but the time cometh, when I shall no
more speak unto you in proverbs, but I shall shew you plainly of the Father. 26 At that
day ye shall ask in my name: and I say not unto you, that I will pray the Father for
you: 27 For the Father himself loveth you, because ye have loved me, and have
believed that I came out from God.
1 John 3:22 And whatsoever we ask, we receive of him, because we keep his
commandments, and do those things that are pleasing in his sight. 23 And this is his
commandment, That we should believe on the name of his Son Jesus Christ, and
love one another, as he gave us commandment.
1 John 5:14 And this is the confidence that we have in him, that, if we ask any thing
according to his will, he heareth us: 15 And if we know that he hear us, whatsoever
we ask, we know that we have the petitions that we desired of him.
Matthew 6:6 But thou, when thou prayest, enter into thy closet, and when thou hast
shut thy door, pray to thy Father which is in secret; and thy Father which seeth in
secret shall reward thee openly. 7 But when ye pray, use not vain repetitions, as the
heathen do: for they think that they shall be heard for their much speaking. 8 Be not
ye therefore like unto them: for your Father knoweth what things ye have need of,
before ye ask him. 9 After this manner therefore pray ye: Our Father which art in
heaven, Hallowed be thy name. 10 Thy kingdom come. Thy will be done in earth, as it is
in heaven. 11 Give us this day our daily bread. 12 And forgive us our debts, as we forgive
our debtors. 13 And lead us not into temptation, but deliver us from evil: For thine is the
kingdom, and the power, and the glory, for ever. Amen. 14 For if ye forgive men their
trespasses, your heavenly Father will also forgive you: 15 But if ye forgive not men their
trespasses, neither will your Father forgive your trespasses.
Matthew 7:7 Ask, and it shall be given you; seek, and ye shall find; knock, and it
shall be opened unto you: 8 For every one that asketh receiveth; and he that seeketh
findeth; and to him that knocketh it shall be opened. 9 Or what man is there of you,
whom if his son ask bread, will he give him a stone? 10 Or if he ask a fish, will he give
him a serpent? 11 If ye then, being evil, know how to give good gifts unto your
children, how much more shall your Father which is in heaven give good things to
them that ask him?
Luke 11:1 And it came to pass, that, as he was praying in a certain place, when he
ceased, one of his disciples said unto him, Lord, teach us to pray, as John also taught
his disciples. 2 And he said unto them, When ye pray, say, Our Father which art in
heaven, Hallowed be thy name. Thy kingdom come. Thy will be done, as in heaven, so in
earth. 3 Give us day by day our daily bread. 4 And forgive us our sins; for we also
forgive every one that is indebted to us. And lead us not into temptation; but deliver us
from evil. 5 And he said unto them, Which of you shall have a friend, and shall go
unto him at midnight, and say unto him, Friend, lend me three loaves; 6 For a friend
of mine in his journey is come to me, and I have nothing to set before him? 7 And he
from within shall answer and say, Trouble me not: the door is now shut, and my
children are with me in bed; I cannot rise and give thee. 8 I say unto you, Though he
will not rise and give him, because he is his friend, yet because of his importunity he
will rise and give him as many as he needeth. 9 And I say unto you, Ask, and it shall
be given you; seek, and ye shall find; knock, and it shall be opened unto you. 10 For
every one that asketh receiveth; and he that seeketh findeth; and to him that
knocketh it shall be opened. 11 If a son shall ask bread of any of you that is a father,
will he give him a stone? or if he ask a fish, will he for a fish give him a serpent? 12 Or if
he shall ask an egg, will he offer him a scorpion? 13 If ye then, being evil, know how to
give good gifts unto your children: how much more shall your heavenly Father give
the Holy Spirit to them that ask him?
Matthew 18:19 Again I say unto you, That if two of you shall agree on earth as
touching any thing that they shall ask, it shall be done for them of my Father which
is in heaven. 20 For where two or three are gathered together in my name, there am I in
the midst of them.
Matthew 21:22 And all things, whatsoever ye shall ask in prayer, believing, ye shall
receive.
Acts 4:24 And when they heard that, they lifted up their voice to God with one
accord, and said, Lord, thou art God, which hast made heaven, and earth, and the sea, and
all that in them is: 25 Who by the mouth of thy servant David hast said, Why did the
heathen rage, and the people imagine vain things? 26 The kings of the earth stood up, and
the rulers were gathered together against the Lord, and against his Christ. 27 For of a
truth against thy holy child Jesus, whom thou hast anointed, both Herod, and Pontius
Pilate, with the Gentiles, and the people of Israel, were gathered together, 28 For to do
whatsoever thy hand and thy counsel determined before to be done. 29 And now, Lord,
behold their threatenings: and grant unto thy servants, that with all boldness they may
speak thy word, 30 By stretching forth thine hand to heal; and that signs and
wonders may be done by the name of thy holy child Jesus. 31 And when they had
prayed, the place was shaken where they were assembled together; and they were all
filled with the Holy Ghost, and they spake the word of God with boldness. 32 And
the multitude of them that believed were of one heart and of one soul: neither said any of
them that ought of the things which he possessed was his own; but they had all things
common. 33 And with great power gave the apostles witness of the resurrection of
the Lord Jesus: and great grace was upon them all. 34 Neither was there any among
them that lacked: for as many as were possessors of lands or houses sold them, and
brought the prices of the things that were sold, 35 And laid them down at the apostles’
feet: and distribution was made unto every man according as he had need. 36 And
Joses, who by the apostles was surnamed Barnabas, (which is, being interpreted, The son
of consolation,) a Levite, and of the country of Cyprus, 37 Having land, sold it, and
brought the money, and laid it at the apostles’ feet.
Acts 9:36 Now there was at Joppa a certain disciple named Tabitha, which by
interpretation is called Dorcas: this woman was full of good works and almsdeeds which
she did. 37 And it came to pass in those days, that she was sick, and died: whom
when they had washed, they laid her in an upper chamber. 38 And forasmuch as Lydda
was nigh to Joppa, and the disciples had heard that Peter was there, they sent unto him
two men, desiring him that he would not delay to come to them. 39 Then Peter arose and
went with them. When he was come, they brought him into the upper chamber: and all
the widows stood by him weeping, and shewing the coats and garments which Dorcas
made, while she was with them. 40 But Peter put them all forth, and kneeled down,
and prayed; and turning him to the body said, Tabitha, arise. And she opened her
eyes: and when she saw Peter, she sat up. 41 And he gave her his hand, and lifted her
up, and when he had called the saints and widows, presented her alive.
Acts 10:30 And Cornelius said, Four days ago I was fasting until this hour; and at
the ninth hour I prayed in my house, and, behold, a man stood before me in bright
clothing, 31 And said, Cornelius, thy prayer is heard, and thine alms are had in
remembrance in the sight of God.
Acts 13:2 As they ministered to the Lord, and fasted, the Holy Ghost said, Separate
me Barnabas and Saul for the work whereunto I have called them.
Acts 16: 25 And at midnight Paul and Silas prayed, and sang praises unto God: and
the prisoners heard them. 26 And suddenly there was a great earthquake, so that the
foundations of the prison were shaken: and immediately all the doors were opened,
and every one’s bands were loosed.
Acts 28:8 And it came to pass, that the father of Publius lay sick of a fever and of a
bloody flux: to whom Paul entered in, and prayed, and laid his hands on him, and
healed him.
4. Other passages invite men to pray on
the grounds it is possible to persuade
God of the outcome, even if it is
against what God may have
indicated (Jonah is, of course, also an
example of this).
Matthew 24:20 But pray ye that your flight be not in the winter, neither on the
sabbath day: 21 For then shall be great tribulation, such as was not since the beginning of
the world to this time, no, nor ever shall be…36 But of that day and hour knoweth no
man, no, not the angels of heaven, but my Father only.
Mark 13:18 And pray ye that your flight be not in the winter. 19 For in those days
shall be affliction, such as was not from the beginning of the creation which God created
unto this time, neither shall be…32 But of that day and that hour knoweth no man, no,
not the angels which are in heaven, neither the Son, but the Father.
Matthew 26:53 Thinkest thou that I cannot now pray to my Father, and he shall
presently give me more than twelve legions of angels? 54 But how then shall the
scriptures be fulfilled, that thus it must be?
Acts 8:20 But Peter said unto him, Thy money perish with thee, because thou hast
thought that the gift of God may be purchased with money. 21 Thou hast neither part nor
lot in this matter: for thy heart is not right in the sight of God. 22 Repent therefore of
this thy wickedness, and pray God, if perhaps the thought of thine heart may be
forgiven thee. 23 For I perceive that thou art in the gall of bitterness, and in the bond of
iniquity. 24 Then answered Simon, and said, Pray ye to the Lord for me, that none of
these things which ye have spoken come upon me.
ii. (Now with regard to the Calvinistic
insistence that God is immutable and
impassive, due to the great plainness and
sheer number of such scriptural
statements…
1. either these passages are simply true
and God is really responsive and
affected by men’s prayers and
therefore conditionally interacting
with men based on their prayer
2. Or if the picture presented in these
passages is not simply true, then
Christian scripture is just plain
misleading or absurd nonsense.)
e. Notice that Jesus and the apostles words indicate
(above and below) along with the Old Testament
indicate that God’s promptness or failure to
respond to prayer is a response (*at least
generally speaking) to the individual’s or the
nation’s obedience toward him.
i. *God does answer the prayers of men who
are not currently worshipping or obeying
him, but only when it seems to suit God’s
own larger purpose or when he knows this
will result in their future obedience.
1. Instances of Naaman the Syrian
(Luke 4:27, 2 Kings 5:1-19, who had
worshipped false gods up until the
time when he was healed).
2. Nebuchadnezzar, who was also an
idol worshipper when Daniel prayed
on the king’s behalf and God
answered (Daniel 2:1-49).
3. Even King Ahab, the most wicked
king in all of Israel’s history (1
Kings 21:17-28).
4. In John, even potentially the crippled
man at the pool of Bethesda, whom
Jesus admonishes “Behold, thou art
made whole: sin no more, lest a
worse thing come unto thee” (John
5:1-14).
3. as this criticism applies to our view (simple foreknowledge)
a. If God knows the future (including when he will
and won’t respond to prayer or intervene)…
b. And/or if God has already decided when and when
not to intervene before all time…
c. Then our prayers are in vain, because…
i. We will not be able to get God to do
anything he hasn’t already decided to do…
ii. And concerning those things God has
already decided to do, we don’t need to ask
because they are already going to happen.
iii. Core Complaint: Our prayers or lack of
prayers don’t in any way affect when God
will and won’t respond, if God’s already
made that decision before we pray.
iv. To the Open Theist, the only way that our
prayers can affect God’s decision to
intervene or not in any instance is if God
has not already made that decision before
the actual time that the prayer occurs in
history.
d. This Open Theist criticism is demonstrated most
clearly in those cases when…
i. Someone prays and there prayer is not
answered, there is no divine intervention,
etc.
1. Core Complaint: God had already
decided that he was never going to
answer that prayer, so there was no
point in praying on those occasions
when God does not grant our
request.
2. To the Open Theist, praying a
prayer that ends up unanswered only
makes sense if God was still
undecided, still open to persuasion,
right up to the time we prayed.
ii. Someone who prays to God for guidance or
strength, but ends up choosing to give into
temptation and sin.
1. Core Concept: Why would God
choose to answer a prayer and give
guidance or strength, etc. when he
knows the person will still choose to
give in to temptation?
2. To the Open Theist, God answering
such a prayer only makes sense if
God does not know with certainty
what the person will ultimately do.
iii. A person who is among the un-elect (those
who ultimately will be damned) prays.
1. Since God foreknows that this
person was not going to end up
saved, so it is in vain for God to
answer their prayers at any time.
2. And in turn it is in vain for such
persons to pray, even if they don’t
know it.
3. Core Concept: There is no reason
for God to answer prayers from
those who will end up damned.
4. To the Open Theist, God answering
such a prayer only makes sense if
God does not know with certainty
whether that person will end up
damned or saved.
e. Our response will have to answer all of these Core
Concepts of the Open Theist’s criticism.
4. Addressing the 3 Main Open Theist Criticism
Regarding Prayer
a. The Futility of Prayer Because a Timeless, Fully
Immutable, Fully Impassible God is by Definition
Unable to Be Affected by or Respond to His
Creation
i. as indicated above, this does not apply to
our view, just to Calvinism
b. The Futility of Prayer Due to the Inability to
Change a Future that is Already Known
i. This criticism is largely answered already in
the rebuttal to Dr. Sander’s criticism of
simple foreknowledge as useless.
1. Because before creation God had
knowledge of all possible futures,
including those that would not
actually occur…
2. And God can choose to look at one
thing at a time, including looking at
one possible future at a time and then
back to a previous one…
3. God can indeed use his
foreknowledge of our prayers as he
selects before creation, which
prayers he is going to intervene for,
and thereby, determine which future
will unfold for us, rendering other
possible futures as mere
counterfactuals.
ii. In the simple foreknowledge view…
1. God has already looked forward in
time and seen all the times when
men would pray.
2. At that point before the world, God
decided which prayers he would
grant or respond to when they will be
made and which prayers he
wouldn’t.
3. So, it is to our prayers (even our
foreseen prayers) that God is
responding…
a. both in his decision before
creation to respond to those
particular prayers and
intervene in those particular
situations as they arose in
history
b. and in his decision to fulfill
that predetermined decision
during history when the
actual prayer is made or the
actual opportunity for
intervention arises.
4. The fact that God has already seen
our prayer and decided how to
respond to it does not negate the fact
that it is our prayer itself that he is
responding to.
a. Since it is our prayer that
God is responding to, even
back in time before the world
began, we should make the
prayer, so that (in a manner
of speaking) God can
foresee it back then and
decide to respond to it.
iii. Scriptural Example for Illustration
1 Samuel 1:1 Now there was a certain man of Ramathaimzophim, of mount Ephraim,
and his name was Elkanah, the son of Jeroham, the son of Elihu, the son of Tohu, the
son of Zuph, an Ephrathite: 2 And he had two wives; the name of the one was Hannah,
and the name of the other Peninnah: and Peninnah had children, but Hannah had no
children…10 And she was in bitterness of soul, and prayed unto the LORD, and
wept sore. 11 And she vowed a vow, and said, O LORD of hosts, if thou wilt indeed
look on the affliction of thine handmaid, and remember me, and not forget thine
handmaid, but wilt give unto thine handmaid a man child, then I will give him unto
the LORD all the days of his life, and there shall no razor come upon his head…19 And
they rose up in the morning early, and worshipped before the LORD, and returned,
and came to their house to Ramah: and Elkanah knew Hannah his wife; and the
LORD remembered her. 20 Wherefore it came to pass, when the time was come
about after Hannah had conceived, that she bare a son, and called his name Samuel,
saying, Because I have asked him of the LORD.
1. Suppose before creation, God
previews the future and sees the
prophet Samuel’s barren mother
praying for a son.
2. At that moment, before creation,
God decides he will answer her
prayer.
3. Then he creates and history unfolds
for centuries down until the time of
Samuel’s mother.
4. All along God has been waiting,
having already decided to answer her
prayer, and now the prayer he
foresaw comes to pass and Samuel’s
mother cries out to him.
5. At that moment, God answers her
request and intervenes in history on
her behalf just as he’d decided long
ago and had been waiting to do for
so long.
6. Does God’s prior knowledge and
decision to answer her in any way
undermine the reality of his
responsiveness to her prayer? Clearly
not.
7. And since it is her prayer – and
ultimately all our prayers – that God
is responding to when he previews
history, our prayers do indeed
directly serve their apparent purpose,
which is to enjoin God’s response
and intervention on our behalf.
c. Particularly The Futility of Prayer from or for Those
Who Reject God’s Advice or End up Damned
i. From Our Perspective
1. The entire criticism is not well
founded.
2. The basic concept of this criticism is
that if you do the wrong thing after
praying for guidance or strength,
then…
a. …God didn’t hear your
prayer
b. …God was unaffected by
your prayer
c. …and praying without the
hope of affecting God is
prayer in vain, serving no
purpose.
3. The whole argument hinges on the
idea that if we fail, then that proves
God was unaffected by the prayer.
a. But just because you do the
wrong thing, that doesn’t
mean God didn’t answer your
prayer and provide godly
insight or strength.
4. No free will proponent believes
that God answers prayers in such
a way as to overcome our free will.
a. The gifts of God are free for
us to choose not to take
advantage of.
b. Sometimes taking God’s
counsel and relying on his
strength takes discipline, and
the flesh is weak.
c. Notice the word “watch” in
the scriptures below).
Matthew 26:41 Watch and pray, that ye enter not into temptation: the spirit indeed is
willing, but the flesh is weak.
Mark 14:38 Watch ye and pray, lest ye enter into temptation. The spirit truly is ready,
but the flesh is weak.
Colossians 4:2 Continue in prayer, and watch in the same with thanksgiving.
i. What happens if we
pray, but then aren’t
also vigilant?
d. Maybe on those occasions
where we prayed, then
sinned, God answered and we
just didn’t notice because our
flesh was focused on other
things.
5. The fact that we may fail after we
pray for help give us no indication
whatsoever necessitating that God
is unaffected by our prayer.
a. There simply are other
alternative explanations
besides the conclusion that
your prayer did not affect
God and, therefore, was in
vain.
b. Consequently, the criticism
itself is flawed and baseless.
ii. From God’s perspective –
1. Reasons that God hears some
prayers and is moved by the plight
even of those who are ultimately
damned:
a. God is longsuffering,
merciful, and desires for all
men to repent and be saved.
b. God is just and desires to be
known as just among all
creation.
2. Explanation –
a. God’s ongoing efforts on
behalf of those ultimately
damned (including answering
some of their prayers,
especially potential prayers
for guidance or strength)
demonstrates…
i. His love
ii. His effort
b. And deprives them of
excuses to justify their
injustice
i. Example: I sinned
because God never
helped me, or gave
me counsel, etc.)
ii. (See Paul’s words
below.)
c. Without God’s efforts even
toward the damned, there
would be no way for God to
demonstrate that he loves all
his creatures and that his
condemnation is just.
d. Near the beginning of his
epistle to the Romans, Paul
speaks of those condemned
by God.
i. His language includes
even those who will
ultimately receive
damnation.
ii. Yet he writes that
God is longsuffering
toward them because
in extending them this
goodness and others,
God desires to bring
them to repentance.
iii. And notice God’s
desire to prevent
those ultimately
damned from having
any excuse.
Romans 2:1 Therefore thou art inexcusable, O man, whosoever thou art that judgest:
for wherein thou judgest another, thou condemnest thyself; for thou that judgest doest
the same things. 2 But we are sure that the judgment of God is according to truth against
them which commit such things. 3 And thinkest thou this, O man, that judgest them
which do such things, and doest the same, that thou shalt escape the judgment of God?
4 Or despisest thou the riches of his goodness and forbearance and longsuffering;
not knowing that the goodness of God leadeth thee to repentance? 5 But after thy
hardness and impenitent heart treasurest up unto thyself wrath against the day of
wrath and revelation of the righteous judgment of God; 6 Who will render to every
man according to his deeds: 7 To them who by patient continuance in well doing seek for
glory and honour and immortality, eternal life: 8 But unto them that are contentious,
and do not obey the truth, but obey unrighteousness, indignation and wrath, 9
Tribulation and anguish, upon every soul of man that doeth evil, of the Jew first, and also
of the Gentile.
e. Later on in chapter 9, Paul
again speaks of God’s
longsuffering toward those
who will end up damned.
i. And Paul even
explains why God
extends longsuffering
to those ultimately
damned.
ii. Because God desires
that the saints will
know that he is just in
punishing sin, yet
merciful in forgiving
the repentant.
Romans 9:22 What if God, willing to shew his wrath, and to make his power known,
endured with much longsuffering the vessels of wrath fitted to destruction: 23 And
that he might make known the riches of his glory on the vessels of mercy, which he
had afore prepared unto glory, 24 Even us, whom he hath called, not of the Jews only, but
also of the Gentiles?
f. Likewise, in 1 Timothy Paul
also speaks of…
i. God’s desire to save
all sinners.
ii. God’s longsuffering
toward him when he
was a sinner as
serving the purpose
that men might
glorify God not only
as just (for punishing
sin) but also as
longsuffering and
merciful toward
sinners.
iii. And for Christians to
pray for all men
because God desires
all sinners to be
saved.
1 Timothy 1:15 This is a faithful saying, and worthy of all acceptation, that Christ
Jesus came into the world to save sinners; of whom I am chief. 16 Howbeit for this
cause I obtained mercy, that in me first Jesus Christ might shew forth all
longsuffering, for a pattern to them which should hereafter believe on him to life
everlasting…2:1 I exhort therefore, that, first of all, supplications, prayers,
intercessions, and giving of thanks, be made for all men; 2 For kings, and for all that
are in authority; that we may lead a quiet and peaceable life in all godliness and honesty.
3 For this is good and acceptable in the sight of God our Saviour; 4 Who will have
all men to be saved, and to come unto the knowledge of the truth.
g. Peter says that even though
only 8 people were saved on
Noah’s ark, God still waited
before destroying the earth
with a Flood because of his
characteristic of being
longsuffering toward even
those ultimately damned.
1 Peter 3:19 By which also he went and preached unto the spirits in prison; 20 Which
sometime were disobedient, when once the longsuffering of God waited in the days of
Noah, while the ark was a preparing, wherein few, that is, eight souls were saved by
water.
h. In his second epistle, Peter
again speaks of God’s
longsuffering as a
demonstration of his desire
for all men to repent and be
saved, even though God
knows some men won’t be
and has prepared destruction
for them.
2 Peter 3:7 But the heavens and the earth, which are now, by the same word are kept in
store, reserved unto fire against the day of judgment and perdition of ungodly men.
8 But, beloved, be not ignorant of this one thing, that one day is with the Lord as a
thousand years, and a thousand years as one day. 9 The Lord is not slack concerning
his promise, as some men count slackness; but is longsuffering to us-ward, not
willing that any should perish, but that all should come to repentance. 10 But the day
of the Lord will come as a thief in the night; in the which the heavens shall pass away
with a great noise, and the elements shall melt with fervent heat, the earth also and the
works that are therein shall be burned up. 11 Seeing then that all these things shall be
dissolved, what manner of persons ought ye to be in all holy conversation and godliness,
12 Looking for and hasting unto the coming of the day of God, wherein the heavens
being on fire shall be dissolved, and the elements shall melt with fervent heat? 13
Nevertheless we, according to his promise, look for new heavens and a new earth,
wherein dwelleth righteousness. 14 Wherefore, beloved, seeing that ye look for such
things, be diligent that ye may be found of him in peace, without spot, and blameless. 15
And account that the longsuffering of our Lord is salvation; even as our beloved
brother Paul also according to the wisdom given unto him hath written unto you; 16
As also in all his epistles, speaking in them of these things; in which are some things hard
to be understood, which they that are unlearned and unstable wrest, as they do also the
other scriptures, unto their own destruction. 17 Ye therefore, beloved, seeing ye know
these things before, beware lest ye also, being led away with the error of the wicked, fall
from your own stedfastness.
3. Summary
a. Ultimately, the fact that some
resist doesn’t mean that God
won’t do all things he deems
just and wise to do to
persuade them over the
course of their lives.
i. Because God loves
them and will do what
is allowable within
freewill and justice
during the time when
there is opportunity to
save them.
ii. Because God wants
creation to know he is
just as well as
longsuffering and
merciful.
b. Consequently, God is affected
and moved by (and on
occasion answers the prayers
of) the un-elect, even though
he has foreknowledge of their
ultimate damnation.
i. Once again, this
situation with the
damned does not in
any way demonstrate
a conflict between
simple foreknowledge
and the usefulness
and effectiveness of
prayer.
4. Additional Problem with this
particular Open Theist criticism.
a. The fact that God foreknows
the ultimate damnation of
individuals does not mean
that…
i. God would be
unaffected by or
won’t answer their
prayers.
ii. That they pray in
vain.
b. Ultimately, even if God did
decide before creation not to
be affected by the prayers of
those ultimately damned…
i. God also decided
before creation to
respond to the prayers
of those who would
be saved.
V.
ii. Consequently, the
situation with the
damned does nothing
to prove that simple
foreknowledge is
incompatible with the
usefulness and
effectiveness of
prayer.
Main Examination Issue 2: Our Model – The Trinity Explains the Evidence
a. Description of Our Model
i. Apparent Paradox
1. Calvinism and Traditional (Arminian) Freewill point out
the passages of scripture that undeniably record God’s
ability to foreknow the future in fine detail, with absolutely
accurate and certain knowledge.
a. Stated Conclusions: God is omniscient and has
foreknowledge of the future.
i. Calvinism: He foreknows the future because
he himself has determined the future.
1. How could God know such fine
details of the future with certainty
and accuracy unless he determines
it?
ii. Traditional (Arminian) Freewill: God does
not determine the future but he knows the
future because he can simply see it in
advance.
1. How could God know such fine
details of the future with certainty
and accuracy unless he can indeed
foresee it?
b. We will discuss examples of such passages later.
2. Open Theism points out that there are also passages in
which scripture recounts God expressing regret, changing
his mind, or testing individuals to see how they would
respond.
a. Notes:
i. Such passages start very early in scripture,
earlier than detailed prophecies of the distant
future.
ii. Is the plain meaning of all such passages to
be regarded as a mere “illusion” or
“anthropomorphizing”?
Genesis 1:4 And God saw the light, that it was good: and God divided the light from the
darkness…10 And God called the dry land Earth; and the gathering together of the waters
called he Seas: and God saw that it was good…12 And the earth brought forth grass,
and herb yielding seed after his kind, and the tree yielding fruit, whose seed was in itself,
after his kind: and God saw that it was good...18 And to rule over the day and over the
night, and to divide the light from the darkness: and God saw that it was good…21 And
God created great whales, and every living creature that moveth, which the waters
brought forth abundantly, after their kind, and every winged fowl after his kind: and
God saw that it was good…25 And God made the beast of the earth after his kind,
and cattle after their kind, and every thing that creepeth upon the earth after his kind:
and God saw that it was good…31 And God saw every thing that he had made, and,
behold, it was very good. And the evening and the morning were the sixth day.
b. Genesis 1
i. This passage connects God’s awareness of
the “goodness” of what he created with God
seeing it after he created it.
ii. Key Questions:
1. Why didn’t God already know it was
good from before he even created?
2. Why did he have to see it?
Genesis 3:8 And they heard the voice of the LORD God walking in the garden in the
cool of the day: and Adam and his wife hid themselves from the presence of the LORD
God amongst the trees of the garden. 9 And the LORD God called unto Adam, and
said unto him, Where art thou? 10 And he said, I heard thy voice in the garden, and
I was afraid, because I was naked; and I hid myself. 11 And he said, Who told thee
that thou wast naked? Hast thou eaten of the tree, whereof I commanded thee that
thou shouldest not eat? 12 And the man said, The woman whom thou gavest to be with
me, she gave me of the tree, and I did eat. 13 And the LORD God said unto the
woman, What is this that thou hast done? And the woman said, The serpent
beguiled me, and I did eat. 14 And the LORD God said unto the serpent, Because thou
hast done this, thou art cursed above all cattle, and above every beast of the field; upon
thy belly shalt thou go, and dust shalt thou eat all the days of thy life: 15 And I will put
enmity between thee and the woman, and between thy seed and her seed; it shall bruise
thy head, and thou shalt bruise his heel.
c. Genesis 3
i. This passage depicts God…
1. as not knowing where Adam is in the
garden.
2. as not knowing who told Adam he
was naked.
3. as not knowing if Adam had eaten
from the tree of knowledge.
4. as not knowing why the woman ate
of the tree and gave its fruit to Adam
as well.
ii. However, this questioning from God here is
perhaps comparable to Jesus statements to…
1. Cain in Genesis 4
a. Here verse 10 indicates that
God already knows that Cain
has killed Abel, even though
in verse 8 he asked Cain
where Abel was.
Genesis 4:8 And Cain talked with Abel his brother: and it came to pass, when they were
in the field, that Cain rose up against Abel his brother, and slew him. 9 And the LORD
said unto Cain, Where is Abel thy brother? And he said, I know not: Am I my
brother’s keeper? 10 And he said, What hast thou done? the voice of thy brother’s
blood crieth unto me from the ground.
2. The Samaritan woman in John 4.
John 4:16 Jesus saith unto her, Go, call thy husband, and come hither. 17 The woman
answered and said, I have no husband. Jesus said unto her, Thou hast well said, I
have no husband: 18 For thou hast had five husbands; and he whom thou now hast is
not thy husband: in that saidst thou truly.
a. Although Jesus tells the
woman to call her husband in
verse 16, verse 18 indicates
that he already knows that
she has had 5 husbands but
currently is not married.
3. In both passages, God’s statements
are shown to be a clever way of
seeing how truthful the response will
be.
a. We might interpret Genesis 3
similarly concerning God’s
interrogation of Adam and
Eve.
b. In which case, Genesis 3
would not be an instance in
which God doesn’t have
knowledge.
4. (Interesting to see the pre-incarnate
Word in Genesis relating to people
the same way as the incarnate Word
in John 4.)
iii. But, (like Genesis 1 above) not all of the
Open Theists proof passages can be
explained away as this one can.
d. Genesis 18
Genesis 18:20 And the LORD said, Because the cry of Sodom and Gomorrah is great,
and because their sin is very grievous; 21 I will go down now, and see whether they
have done altogether according to the cry of it, which is come unto me; and if not, I
will know.
i. Here God is depicted as having heard about
the sin of Sodom and Gomorrah but as not
knowing if it is true until he goes down to
Sodom and Gomorrah (at least through his
messengers) and sees for himself what they
have done.
ii. Key Questions:
1. Why doesn’t God already know
whether or not Sodom and Gomorrah
are guilty without having to go down
and see for himself?
e. Genesis 22
Genesis 22:1 And it came to pass after these things, that God did tempt (05254)
Abraham, and said unto him, Abraham: and he said, Behold, here I am…11 And the
angel of the LORD called unto him out of heaven, and said, Abraham, Abraham: and
he said, Here am I. 12 And he said, Lay not thine hand upon the lad, neither do thou any
thing unto him: for now (06258) I know that thou fearest God, seeing thou hast not
withheld thy son, thine only son from me.
05254 nacah
a primitive root; TWOT-1373; v
AV-prove 20, tempt 12, assay 2, adventure 1, try 1; 36
1) to test, try, prove, tempt, assay, put to the proof or test
1a) (Piel)
1a1) to test, try
1a2) to attempt, assay, try
1a3) to test, try, prove, tempt
i. Here God is depicted as needing to test
Abraham in order to know how devoted
Abraham is in his heart.
ii. And it is only after the test that God says
“now I know,” which indicates that God
acquires the information through the test.
1. The word “now” is in the Hebrew.
06258 ‘attah
from 06256; TWOT-1650c; adv
AV-now, whereas, henceforth, this time forth, straightway; 9
1) now
1a) now
1b) in phrases
iii. Key Questions:
1. Why doesn’t God already have this
information about how devoted
Abraham is?
2. Why didn’t God just know this
information without the need of a
test?
f. Exodus 20
Exodus 19:20 And the LORD came down upon mount Sinai, on the top of the mount:
and the LORD called Moses up to the top of the mount; and Moses went up…20:20 And
Moses said unto the people, Fear not: for God is come to prove (05254) you, and that
his fear may be before your faces, that ye sin not.
i. Like Abraham in Genesis 22, here God is
depicted as needing to test the Israelites.
ii. Key Questions:
1. Why doesn’t God already have the
information he is seeking about the
Israelites?
2. Why didn’t God just know this
information without the need of a
test?
g. Deuteronomy 8
Deuteronomy 8:2 And thou shalt remember all the way which the LORD thy God led
thee these forty years in the wilderness, to humble thee, and to prove (05254) thee, to
know what was in thine heart, whether thou wouldest keep his commandments, or
no.
i. Here God is depicted as having to test the
Israelites for 40 years in various ways in
order to know…
1. what was in their hearts.
2. whether or not they would keep his
commandments.
ii. Key Questions:
1. Why doesn’t God already know what
is in the Israelites’ hearts and
whether or not they will obey him?
2. Why does God need 40 years of
various tests to find this information
out?
h. Deuteronomy 13
Deuteronomy 13:3 Thou shalt not hearken unto the words of that prophet, or that
dreamer of dreams: for the LORD your God proveth (05254) you, to know whether
ye love the LORD your God with all your heart and with all your soul.
i. In this passage, Moses explains to the
Israelites that in the future, God will allow
false prophets to come to them in order for
God to test the people to know whether or
not in their hearts and souls they love God.
ii. Key Questions:
1. If God knows the future, why would
God have to send false prophets later
on to know the people’s hearts?
2. If God knows the future, why didn’t
God already know at that moment
what would be in the people’s hearts
for all of the future?
i. 1 Samuel 16
1 Samuel 16:1 And the LORD said unto Samuel, How long wilt thou mourn for Saul,
seeing I have rejected him from reigning over Israel? fill thine horn with oil, and go, I
will send thee to Jesse the Bethlehemite: for I have provided me a king among his
sons…7 But the LORD said unto Samuel, Look (05027) not on his countenance, or
on the height of his stature; because I have refused him: for the LORD seeth not as man
seeth (07200); for man looketh (07200) on the outward appearance, but the LORD
looketh (07200) on the heart.
05027 nabat
a primitive root; TWOT-1282; v
AV-look 36, behold 13, consider 5, regard 4, see 4, respect 3, look down 2, look about 1,
look back 1; 69
1) to look, regard
1a) (Piel) to look
1b) (Hiphil)
1b1) to look
1b2) to regard, show regard to, pay attention to, consider
1b3) to look upon, regard, show regard to
07200 ra’ah
a primitive root; TWOT-2095; v
AV-see 879, look 104, behold 83, shew 68, appear 66, consider 22, seer 12, spy 6, respect
5, perceive 5, provide 4, regard 4, enjoy 4, lo 3, foreseeth 2, heed 2, misc 74; 1313
1) to see, look at, inspect, perceive, consider…
i. Here God is depicted as needing to look at
the hearts of David and his brothers to
determine who to choose as king of Israel.
ii. And many other passages, both Old and
New Testament, depict God as needing to
“search” or “try” men’s hearts.
1 Chronicles 28:9 And thou, Solomon my son, know thou the God of thy father, and
serve him with a perfect heart and with a willing mind: for the LORD searcheth
(01875) all hearts, and understandeth all the imaginations of the thoughts: if thou
seek him, he will be found of thee; but if thou forsake him, he will cast thee off for ever.
01875 darash
a primitive root; TWOT-455; v
AV-seek 84, enquire 43, require 12, search 7, misc 18; 164
1) to resort to, seek, seek with care, enquire, require
1a) (Qal)
1a1) to resort to, frequent (a place), (tread a place)
1a2) to consult, enquire of, seek
1a2a) of God
1a2b) of heathen gods, necromancers
1a3) to seek deity in prayer and worship
1a3a) God
1a3b) heathen deities
1a4) to seek (with a demand), demand, require
1a5) to investigate, enquire
1a6) to ask for, require, demand
1a7) to practice, study, follow, seek with application
1a8) to seek with care, care for
1b) (Niphal)
1b1) to allow oneself to be enquired of, consulted (only of God)
1b2) to be sought, be sought out
1b3) to be required (of blood)
2 Chronicles 32:30 This same Hezekiah also stopped the upper watercourse of Gihon,
and brought it straight down to the west side of the city of David. And Hezekiah
prospered in all his works. 31 Howbeit in the business of the ambassadors of the princes
of Babylon, who sent unto him to enquire of the wonder that was done in the land, God
left him, to try (05254) him, that he might know all that was in his heart.
Psalms 7:9 Oh let the wickedness of the wicked come to an end; but establish the just:
for the righteous God trieth (0974) the hearts and reins.
0974 bachan
a primitive root; TWOT-230; v
AV-try 19, prove 7, examine 1, tempt 1, trial 1; 29
1) to examine, try, prove
1a) (Qal)
1a1) to examine, scrutinise
1a2) to test, prove, try (of gold, persons, the heart, man of God)
1b) (Niphal) to be tried, proved
1c) (Pual) to make a trial
Psalms 11:5 The LORD trieth (0974) the righteous: but the wicked and him that loveth
violence his soul hateth.
Psalms 26:2 Examine (0974) me, O LORD, and prove (05254) me; try (06884) my reins
and my heart.
05254 nacah
a primitive root; TWOT-1373; v
AV-prove 20, tempt 12, assay 2, adventure 1, try 1; 36
1) to test, try, prove, tempt, assay, put to the proof or test
1a) (Piel)
1a1) to test, try
1a2) to attempt, assay, try
1a3) to test, try, prove, tempt
06884 tsaraph
a primitive root; TWOT-1972; v
AV-try 11, founder 5, goldsmith 5, refine 3, refiner 2, melt 2, pure 2, purge away 1,
casteth 1, finer 1; 33
1) to smelt, refine, test
1a) (Qal)
1a1) to smelt, refine
1a2) to test
1a3) to test (and prove true)
1a4) smelter, refiner, goldsmith (participle)
1b) (Niphal) to be refined
1c) (Piel) to be a refiner
1c1) refiner (participle)
Psalms 44:21 Shall not God search (02713) this out? for he knoweth the secrets of the
heart.
Psalms 139:23 Search (02713) me, O God, and know my heart: try (0974) me, and
know my thoughts:
02713 chaqar
a primitive root; TWOT-729; v
AV-search 12, search out 9, found out 2, seek out 1, seek 1, sounded 1, try 1; 27
1) to search, search for, search out, examine, investigate
1a) (Qal)
1a1) to search (for)
1a2) to search through, explore
1a3) to examine thoroughly
1b) (Niphal)
1b1) to be searched out, be found out, be ascertained, be examined
1c) (Piel) to search out, seek out
Proverbs 17:3 The fining pot is for silver, and the furnace for gold: but the LORD
trieth (0974) the hearts.
Romans 8:27 And he that searcheth (2045) the hearts knoweth what is the mind of
the Spirit, because he maketh intercession for the saints according to the will of God.
2045 ereunao
apparently from 2046 (through the idea of enquiry); TDNT-2:655,255; v
AV-search 6; 6
1) to search, examine into
1 Thessalonians 2:4 But as we were allowed of God to be put in trust with the gospel,
even so we speak; not as pleasing men, but God, which trieth (1381) our hearts.
1381 dokimazo
from 1384; TDNT-2:255,181; v
AV-prove 10, try 4, approve 3, discern 2, allow 2, like 1, examine 1; 23
1) to test, examine, prove, scrutinise (to see whether a thing is genuine or not), as metals
2) to recognise as genuine after examination, to approve, deem worthy
iii. Key Question:
1. Why doesn’t God already know
without having to look or test?
j. Ezekiel 34
Ezekiel 34:11 For thus saith the Lord GOD; Behold, I, even I, will both search
(01875) my sheep, and seek them out (01239). 12 As a shepherd seeketh out (01243)
his flock in the day that he is among his sheep that are scattered; so will I seek out
(01239) my sheep, and will deliver them out of all places where they have been
scattered in the cloudy and dark day.
01239 baqar
a primitive root; TWOT-274; v
AV-enquire 3, seek 3, search 1; 7
1) to seek, enquire, consider
1a) (Piel)
1a1) to seek, look for
1a2) to consider, reflect
01243 baqqarah
intensive from 01239; TWOT-274d; n f
AV-seek 1; 1
1) a seeking, a care, concern
i. This passage depicts God as having to
enquire and look his sheep from the place
where they are scattered.
ii. Key Question:
1. Why doesn’t God already know all
the places where his sheep have been
scattered to?
k. Other Passages Depict God as Changing His Mind
05162 nacham
a primitive root; TWOT-1344; v
AV-comfort 57, repent 41, comforter 9, ease 1; 108
1) to be sorry, console oneself, repent, regret, comfort, be comforted
1a) (Niphal)
1a1) to be sorry, be moved to pity, have compassion
1a2) to be sorry, rue, suffer grief, repent
1a3) to comfort oneself, be comforted
1a4) to comfort oneself, ease oneself
1b) (Piel) to comfort, console
1c) (Pual) to be comforted, be consoled
1d) (Hithpael)
1d1) to be sorry, have compassion
1d2) to rue, repent of
1d3) to comfort oneself, be comforted
1d4) to ease oneself
07725 shuwb
a primitive root; TWOT-2340; v
AV-return 391, ...again 248, turn 123, ...back 65, ...away 56, restore 39, bring 34, render
19, answer 18, recompense 8, recover 6, deliver 5, put 5, withdraw 5, requite 4, misc 40;
1066
1) to return, turn back…
Genesis 6:6 And it repented (05162) the LORD that he had made man on the earth,
and it grieved him at his heart. 7 And the LORD said, I will destroy man whom I have
created from the face of the earth; both man, and beast, and the creeping thing, and the
fowls of the air; for it repenteth (05162) me that I have made them.
Exodus 32:10 Now therefore let me alone, that my wrath may wax hot against them,
and that I may consume them: and I will make of thee a great nation. 11 And Moses
besought the LORD his God, and said, LORD, why doth thy wrath wax hot against thy
people, which thou hast brought forth out of the land of Egypt with great power, and with
a mighty hand? 12 Wherefore should the Egyptians speak, and say, For mischief did he
bring them out, to slay them in the mountains, and to consume them from the face of the
earth? Turn (07725) from thy fierce wrath, and repent (05162) of this evil against thy
people. 13 Remember Abraham, Isaac, and Israel, thy servants, to whom thou swarest by
thine own self, and saidst unto them, I will multiply your seed as the stars of heaven, and
all this land that I have spoken of will I give unto your seed, and they shall inherit it for
ever. 14 And the LORD repented (05162) of the evil which he thought to do unto his
people.
Judges 2:13 And they forsook the LORD, and served Baal and Ashtaroth. 14 And
the anger of the LORD was hot against Israel, and he delivered them into the hands
of spoilers that spoiled them, and he sold them into the hands of their enemies round
about, so that they could not any longer stand before their enemies. 15 Whithersoever
they went out, the hand of the LORD was against them for evil, as the LORD had
said, and as the LORD had sworn unto them: and they were greatly distressed. 16
Nevertheless the LORD raised up judges, which delivered them out of the hand of those
that spoiled them. 17 And yet they would not hearken unto their judges, but they went a
whoring after other gods, and bowed themselves unto them: they turned quickly out of
the way which their fathers walked in, obeying the commandments of the LORD; but
they did not so. 18 And when the LORD raised them up judges, then the LORD was with
the judge, and delivered them out of the hand of their enemies all the days of the judge:
for it repented (05162) the LORD because of their groanings by reason of them that
oppressed them and vexed them.
1 Samuel 15:10 Then came the word of the LORD unto Samuel, saying, 11 It
repenteth (05162) me that I have set up Saul to be king: for he is turned back from
following me, and hath not performed my commandments. And it grieved Samuel; and
he cried unto the LORD all night…35 And Samuel came no more to see Saul until the
day of his death: nevertheless Samuel mourned for Saul: and the LORD repented
(05162) that he had made Saul king over Israel.
2 Samuel 24:16 And when the angel stretched out his hand upon Jerusalem to destroy it,
the LORD repented (05162) him of the evil, and said to the angel that destroyed the
people, It is enough: stay now thine hand. And the angel of the LORD was by the
threshingplace of Araunah the Jebusite.
1 Chronicles 21:15 And God sent an angel unto Jerusalem to destroy it: and as he
was destroying, the LORD beheld, and he repented (05162) him of the evil, and said
to the angel that destroyed, It is enough, stay now thine hand. And the angel of the
LORD stood by the threshingfloor of Ornan the Jebusite.
Psalms 106:39 Thus were they defiled with their own works, and went a whoring
with their own inventions. 40 Therefore was the wrath of the LORD kindled against
his people, insomuch that he abhorred his own inheritance. 41 And he gave them into the
hand of the heathen; and they that hated them ruled over them. 42 Their enemies also
oppressed them, and they were brought into subjection under their hand. 43 Many times
did he deliver them; but they provoked him with their counsel, and were brought low
for their iniquity. 44 Nevertheless he regarded their affliction, when he heard their
cry: 45 And he remembered for them his covenant, and repented (05162) according to
the multitude of his mercies.
Jeremiah 18:7 At what instant I shall speak concerning a nation, and concerning a
kingdom, to pluck up, and to pull down, and to destroy it; 8 If that nation, against
whom I have pronounced, turn (07725) from their evil, I will repent (05162) of the
evil that I thought to do unto them. 9 And at what instant I shall speak concerning a
nation, and concerning a kingdom, to build and to plant it; 10 If it do evil in my
sight, that it obey not my voice, then I will repent (05162) of the good, wherewith I
said I would benefit them.
Jeremiah 26:3 If so be they will hearken, and turn (07725) every man from his evil
way, that I may repent (05162) me of the evil, which I purpose to do unto them because
of the evil of their doings…13 Therefore now amend your ways and your doings, and
obey the voice of the LORD your God; and the LORD will repent (05162) him of the
evil that he hath pronounced against you…19 Did Hezekiah king of Judah and all
Judah put him at all to death? did he not fear the LORD, and besought the LORD, and
the LORD repented (05162) him of the evil which he had pronounced against
them? Thus might we procure great evil against our souls.
Amos 7:1 Thus hath the Lord GOD shewed unto me; and, behold, he formed
grasshoppers in the beginning of the shooting up of the latter growth; and, lo, it was the
latter growth after the king’s mowings. 2 And it came to pass, that when they had made
an end of eating the grass of the land, then I said, O Lord GOD, forgive, I beseech
thee: by whom shall Jacob arise? for he is small. 3 The LORD repented (05162) for
this: It shall not be, saith the LORD. 4 Thus hath the Lord GOD shewed unto me: and,
behold, the Lord GOD called to contend by fire, and it devoured the great deep, and did
eat up a part. 5 Then said I, O Lord GOD, cease, I beseech thee: by whom shall Jacob
arise? for he is small. 6 The LORD repented for this: This also shall not be, saith the
Lord GOD.
Joel 2:13 And rend your heart, and not your garments, and turn unto the LORD
your God: for he is gracious and merciful, slow to anger, and of great kindness, and
repenteth (05162) him of the evil. 14 Who knoweth if he will return and repent
(05162), and leave a blessing behind him; even a meat offering and a drink offering
unto the LORD your God?
i. Regarding Jonah
1. This is a key example cited by Open
Theists.
"Dr. John Sanders: I also believe that God sometimes cancels what he had apparently
unconditionally promised because of a change in human behavior...Jonah is of course the
classic case of that. He declared unconditionally, this is what's going to happen, and it
didn't happen. " – Calvinism vs. Open Theism Debate, featuring Dr. James White
(Calvinist) and Dr. John Sanders (Open Theist), MPEG Audio File, Part 1 of 5,
approximately 32:50 minutes in
2. Notice specifically that God, through
Jonah, declared he would destroy the
city in exactly 40 days.
a. This is not merely a general,
conditional statement that
one day the wicked will
perish if they don’t repent.
Jonah 3:1 And the word of the LORD came unto Jonah the second time, saying, 2
Arise, go unto Nineveh, that great city, and preach unto it the preaching that I bid
thee. 3 So Jonah arose, and went unto Nineveh, according to the word of the LORD.
Now Nineveh was an exceeding great city of three days’ journey. 4 And Jonah began to
enter into the city a day’s journey, and he cried, and said, Yet forty days, and
Nineveh shall be overthrown…9 Who can tell if God will turn and repent (05162),
and turn away (07725) from his fierce anger, that we perish not? 10 And God saw their
works, that they turned from their evil way; and God repented (05162) of the evil, that
he had said that he would do unto them; and he did it not. 4:1 But it displeased Jonah
exceedingly, and he was very angry. 2 And he prayed unto the LORD, and said, I pray
thee, O LORD, was not this my saying, when I was yet in my country? Therefore I fled
before unto Tarshish: for I knew that thou art a gracious God, and merciful, slow to
anger, and of great kindness, and repentest (05162) thee of the evil.
ii. It is also important to note that there are
statements in scripture that when taken out
of context would seem to state the exact
opposite: that God does not ever change his
mind.
1. However, this is not the case.
iii. And this can be seen from the fact that one
such statement that God does not change his
mind occurs in 1 Samuel 15, right in the
midst of two other statements declaring that
God did indeed change his mind.
1 Samuel 15:10 Then came the word of the LORD unto Samuel, saying, 11 It
repenteth (05162) me that I have set up Saul to be king: for he is turned back from
following me, and hath not performed my commandments. And it grieved Samuel; and
he cried unto the LORD all night…29 And also the Strength of Israel will not lie nor
repent (05162): for he is not a man, that he should repent (05162)…35 And Samuel
came no more to see Saul until the day of his death: nevertheless Samuel mourned for
Saul: and the LORD repented (05162) that he had made Saul king over Israel.
1. Consequently, the context reveals
that the occasions in which God is
said not to change his mind…
a. are not intended as general
statements as if to say that
God never changes his
mind…
b. but instead they are intended
to convey and emphasize that
with regard to this particular
item, God is not going to
change his mind.
2. Consequently, we can then apply this
interpretation revealed in 1 Samuel
15 to other passages containing
similar statements that God will not
change his mind.
Numbers 23:19 God is not a man, that he should lie; neither the son of man, that he
should repent (05162): hath he said, and shall he not do it? or hath he spoken, and
shall he not make it good?
Psalms 110:4 The LORD hath sworn, and will not repent (05162), Thou art a priest
for ever after the order of Melchizedek.
Jeremiah 4:28 For this shall the earth mourn, and the heavens above be black: because I
have spoken it, I have purposed it, and will not repent (05162), neither will I turn
back (07725) from it.
Ezekiel 24:14 I the LORD have spoken it: it shall come to pass, and I will do it; I
will not go back, neither will I spare, neither will I repent (05162); according to thy
ways, and according to thy doings, shall they judge thee, saith the Lord GOD.
iv. It would seem that because God can, did,
and was known to have changed his mind,
when God wanted to convey that with
regard to a particular issue his mind would
not change, he often corroborated it with
either a statement like those above or with
an oath.
1. Isaiah 49:18, Jeremiah 46:18,
Ezekiel 5:11, Ezekiel 14:14, Ezekiel
17:16, Ezekiel 18:1, Ezekiel 20:33,
Ezekiel 33:11, Ezekiel 34:8,
Zephaniah 2:9, Titus 1:2, Hebrews
6:17
l. (Open Theist) Stated Conclusions: God does not
have foreknowledge of the future.
i. How could God experience regret for
making man in Genesis 6:6, if he had
previewed history and decided to make man
knowing full-well not only that man would
be so wicked but also how he himself would
feel about their wickedness?
ii. Why would God test Abraham through an
event, if he could merely peer into
Abraham’s heart?
m. (Open Theist) Unstated but Necessary Conclusion:
God is not even omniscient over the present.
i. (Although Open Theists would not be happy
about this fact), many of the passages
Open Theists point to about God’s lack of
“future” knowledge, etc. are actually
regarding present realities, not future
events.
ii. Consequently, a major downfall of Open
Theism is that, although he does not realize
it, the Open Theist view actually demands a
God that is not omniscient over the present,
not just the future.
iii. This is even more important since…
1. the Open Theist asserts that God's
does have exhaustive knowledge of
the past and present, including our
very thoughts and words…
2. and it is this exhaustive knowledge
of the present that Open Theism
states serves as God's basis for
making expert predictions about the
future.
3. But if Open Theist proof texts are
describing God's ability to
exhaustively know the present (or
past), then they also fundamentally
undermine Open Theism's
explanation for God's ability to
predict the future in any way.
ii. Solution to the Paradox
1. It is true that God does operate with perfect foreknowledge.
2. And it is also true that God operates without
foreknowledge.
3. This is possible because…
a. While the Father continually operates with his full
stature (i.e. his full volitional capacity), including
omniscience.
b. In contrast, the Word operates in both the Old and
the New Testament with what might be termed
“voluntarily diminished stature.”
i. This term refers to the fact that the Word
(and the Spirit) has voluntarily chosen to
rely upon the Father for access to certain
divine attributes, such as omniscience and
omnipotence.
1. This theme is readily demonstrable
in the New Testament as to become
one of its central themes…
a. (particularly the Gospels and
Revelation, which we will
examine later).
b. It is clear that the incarnation
entails a commitment to such
a stature because it ceases to
be a facade of convenience
and instead becomes rooted
in an actual human nature
taken on by the Word.
2. But it is also at work to a lesser
degree even before the incarnation.
a. And therefore can be found
in the Old Testament as well,
particularly with regard to the
angel of YHWH, which is the
Old Testament title for the
pre-incarnate Word.
3. And in perfect harmony with the
principle of progressive revelation,
he gradually introduced, prepared,
and accustomed mankind to receive
him ultimately as an actual man.
ii. Demonstrating that this occurs prior to the
incarnation is a potentially controversial
point in our view and will need to proven by
scripture.
4. Reasons for Such Divine Behavior
a. It is not that God the Father cannot interact with
men.
i. As we saw from scripture earlier
(particularly Revelation), the Father most
certainly does interact with men (with even
the Father being inside of time.)
ii. But certain levels of interaction require
setting aside certain levels of his attributes.
1. Examples
a. Moses in Exodus 33
b. The incarnation and atoning
crucifixion
2. For those purposes, the Second and
Third Persons of the Trinity operate
in voluntarily diminished stature.
iii. Notice also that the Father is apparently able
to interact with immortal angels with no
problem.
1. Through becoming a mortal man,
then being raised to immortality,
Jesus will transform all of mortal,
corruptible creation to a state of
immortality and incorruptibility,
(starting with the saints).
2. Thereby preparing all creation to
receive the Father’s full glory even
as the immortal angels can.
b. Notice that the Father is apparently able to interact
with angels with no problem.
c. This voluntarily diminished stature functions as part
of God’s work mediating between himself and
creation.
i. In this way, he experiences our limited
capacity and sympathizes with us in this
regard as well as in other regards.
ii. And, it is in this way above all others that
humankind first learns that God is personal
and able to interact with his own creation,
rather than being relegated to an
incommunicable status by virtue of his utter
supremacy.
d. Another chief function of this action is its role in
providing an example in which God…
i. humbles himself to meet with us where we
are,
ii. teaches us to do the same toward others,
iii. and even teaches us to rely upon God’s
greater knowledge and power.
5. Implications:
a. In his voluntarily diminished stature, the Word
relies on the Father for any omniscient knowledge
and as such he himself does not access omniscience
nor interact with men with use of omniscience.
b. Consequently…
i. the statements in which God is recorded as
experiencing regret, changing his mind, or
testing men are descriptions of the preincarnate Word as he interacts with men in a
voluntary diminished stature.
ii. and the statements in which God is recorded
as having accurate and certain knowledge of
the future, particularly fine details in the
distant future, are when the Word is
receiving omniscient information from the
Father.
c. As a result, passages exhibiting God’s perfect
foreknowledge can be taken at their face value and
passages exhibiting God’s limited knowledge as he
interacts with men can also be taken at their face
value.
b. Proving Our Model
i. Background
1. In 2003, someone wrote an email to our website containing
with links to 2 articles written by Open Theist author
Gregory Boyd.
a. In the articles, Boyd brought up the central Open
Theist point concerning scriptures that depict God
as not having absolutely certain knowledge about
the future – ex. God regretting or changing his
mind.
b. Realizing that such passages do require an
explanation, it immediately occurred to me that
Jesus’ words in Matthew 24:36 and Mark 13:32
seemed to provide a readily available solution.
ii. Scriptural Support and Explanation
Matthew 24:36 But of that day and hour knoweth no man, no, not the angels of
heaven, but my Father only.
Mark 13:32 But of that day and that hour knoweth no man, no, not the angels which
are in heaven, neither the Son, but the Father.
1. In these passages we have a very clear, simple depiction of
the model that we propose.
a. The Father has authority over a very specific,
detailed future event.
b. The Son does not have that knowledge.
2. Key Questions:
a. Why couldn’t this model be true for all the other
passages in which God doesn’t seem to know
certain things, present or future?
b. Why not interpret those less specific passages in
terms of the very specific picture presented in
Matthew 24 and Mark 13?
c. Does the Father know this specific detail of
Jesus’ distant future return because God
unilaterally determined that day himself
(determinism) or because he has foreknowledge
(even if that day depends on other factors the
Father has chosen not to control, such as the free
choices of men)?
3. General Pattern:
a. In the Gospels, Jesus not only relies on the Father
for knowledge but also for power.
Matthew 26:47 And while he yet spake, lo, Judas, one of the twelve, came, and with
him a great multitude with swords and staves, from the chief priests and elders of the
people…51 And, behold, one of them which were with Jesus stretched out his hand,
and drew his sword, and struck a servant of the high priest’s, and smote off his ear.
52 Then said Jesus unto him, Put up again thy sword into his place: for all they that take
the sword shall perish with the sword. 53 Thinkest thou that I cannot now pray to my
Father, and he shall presently give me more than twelve legions of angels?
b. More importantly, Jesus Christ (the incarnate Word)
relies on the Father as the source of all teaching and
“words of knowledge” during his ministry.
John 1:18 No man hath seen God at any time; the only begotten Son, which is in the
bosom of the Father, he hath declared him.
John 5:30 I can of mine own self do nothing: as I hear, I judge: and my judgment is
just; because I seek not mine own will, but the will of the Father which hath sent me.
John 8:28 Then said Jesus unto them, When ye have lifted up the Son of man, then shall
ye know that I am he, and that I do nothing of myself; but as my Father hath taught
me, I speak these things…38 I speak that which I have seen with my Father: and ye
do that which ye have seen with your father.
John 10:18 No man taketh it from me, but I lay it down of myself. I have power to lay it
down, and I have power to take it again. This commandment have I received of my
Father…32 Jesus answered them, Many good works have I shewed you from my
Father; for which of those works do ye stone me?...37 If I do not the works of my
Father, believe me not. 38 But if I do, though ye believe not me, believe the works:
that ye may know, and believe, that the Father is in me, and I in him.
i. Notice from John 14, the connection of the
phrase “the Father is greater than I” to this
concept of the incarnate Word relying on the
Father for his teaching.
1. This clearly relates Jesus’ reliance on
the Father for teaching to the idea of
voluntary diminished stature, in
which the Father operates in a
superior role to the Word on a
voluntary basis.
John 14:24 He that loveth me not keepeth not my sayings: and the word which ye hear
is not mine, but the Father’s which sent me. 25 These things have I spoken unto you,
being yet present with you. 26 But the Comforter, which is the Holy Ghost, whom the
Father will send in my name, he shall teach you all things, and bring all things to your
remembrance, whatsoever I have said unto you. 27 Peace I leave with you, my peace I
give unto you: not as the world giveth, give I unto you. Let not your heart be troubled,
neither let it be afraid. 28 Ye have heard how I said unto you, I go away, and come again
unto you. If ye loved me, ye would rejoice, because I said, I go unto the Father: for my
Father is greater than I. 29 And now I have told you before it come to pass, that, when
it is come to pass, ye might believe. 30 Hereafter I will not talk much with you: for the
prince of this world cometh, and hath nothing in me. 31 But that the world may know that
I love the Father; and as the Father gave me commandment, even so I do. Arise, let us
go hence.
John 15:10 If ye keep my commandments, ye shall abide in my love; even as I have
kept my Father’s commandments, and abide in his love…15 Henceforth I call you not
servants; for the servant knoweth not what his lord doeth: but I have called you friends;
for all things that I have heard of my Father I have made known unto you.
c. And then, having relied on the Father for the
knowledge he was teaching, Jesus then passed that
knowledge on to his disciples.
i. But often not teaching that knowledge (at
least not plainly) to the crowds.
1. At least not until after the
crucifixion.
Matthew 13:10 And the disciples came, and said unto him, Why speakest thou unto them
in parables? 11 He answered and said unto them, Because it is given unto you to
know the mysteries of the kingdom of heaven, but to them it is not given.
Luke 8:10 And he said, Unto you it is given to know the mysteries of the kingdom of
God: but to others in parables; that seeing they might not see, and hearing they might
not understand.
Matthew 17:2 And was transfigured before them: and his face did shine as the sun,
and his raiment was white as the light…9 And as they came down from the mountain,
Jesus charged them, saying, Tell the vision to no man, until the Son of man be risen
again from the dead.
Mark 9:2 And after six days Jesus taketh with him Peter, and James, and John, and
leadeth them up into an high mountain apart by themselves: and he was
transfigured before them… 9 And as they came down from the mountain, he charged
them that they should tell no man what things they had seen, till the Son of man
were risen from the dead. 10 And they kept that saying with themselves, questioning
one with another what the rising from the dead should mean.
2. Notice that even the apostles didn’t
understand what Jesus’ meant by his
rising from the dead.
a. Jesus did not explain this
further to them but left them
in their failure to
understand…
b. Until after the crucifixion at
which time Jesus expounded
the need for his death and
resurrection to them in full
detail…
c. And told them to make it
known plainly to all the
world.
Luke 24:44 And he said unto them, These are the words which I spake unto you,
while I was yet with you, that all things must be fulfilled, which were written in the law
of Moses, and in the prophets, and in the psalms, concerning me. 45 Then opened he
their understanding, that they might understand the scriptures, 46 And said unto
them, Thus it is written, and thus it behoved Christ to suffer, and to rise from the
dead the third day: 47 And that repentance and remission of sins should be preached in
his name among all nations, beginning at Jerusalem. 48 And ye are witnesses of these
things. 49 And, behold, I send the promise of my Father upon you: but tarry ye in
the city of Jerusalem, until ye be endued with power from on high.
d. Important Facts:
i. Clearly the Father has a timetable for
revealing some knowledge and withholding
other knowledge.
ii. And this pattern includes the Word himself
from whom knowledge of the exact day and
hour of his own return was not granted by
the Father.
e. Possible Open Theist Counterargument
i. Acts 1:7 could be cited by Open Theists as
indicating that the Father knows the day and
hour of Jesus’ return, not because of
foreknowledge, but because the Father
unilaterally determined that day.
Acts 1:6 When they therefore were come together, they asked of him, saying, Lord, wilt
thou at this time restore again the kingdom to Israel? 7 And he said unto them, It is
not for you to know the times or the seasons, which the Father hath put in his own
power (1849).
f. Counterargument Refuted
i. Here the English phrase “put in his own
power” has connotations of determinism,
particularly stemming from the words “put”
and “power” which convey that God has
“put” the timeframe for this event by his
“power.”
ii. While the Greek phrase can convey the
deterministic meaning, it also allows for
non-deterministic meanings and does not
have the deterministic connotations that the
English words “put” and “power” convey.
iii. The Greek word for “power” in verse 7 is
the Greek word “exousia” (Strong’s No.
1849), which can mean “choosing” but it
can also mean “authority” or “permission”
or “privilege.”
1849 exousia
from 1832 (in the sense of ability); TDNT-2:562,238; n f
AV-power 69, authority 29, right 2, liberty 1, jurisdiction 1, strength 1; 103
1) power of choice, liberty of doing as one pleases
1a) leave or permission
2) physical and mental power
2a) the ability or strength with which one is endued, which he either possesses or
exercises
3) the power of authority (influence) and of right (privilege)…
iv. Once we understand that “exousia” does not
inherently convey the concepts of
determinism conveyed by “put” and
“power” in the English, we can better see
this statement by Jesus in Acts 1:7 in light of
the pattern above – as clearly a reference by
Jesus back to his earlier declarations to the
apostles that only the Father knows the
timing of his return.
1. Like the Olivet Discourse, here in
Acts 1 the disciples had asked Jesus
now a second time when this event
would happen.
2. And Jesus is reminding them that the
Father has kept that information
under his own authority and allowed
or granted no one else permission to
know it, just as Jesus had indicated
in Matthew 24:36 and Mark 13:32.
v. Moreover, this interpretation of the Father’s
“exousia” as meaning his authority over the
information, rather than necessarily his
authority to choose or determine the timing,
is demonstrated by Revelation (below).
vi. (In either case, there is nothing in Acts 1 that
would rule out the idea of the Father
ordaining the timing of this event in
response to what he foresees about men’s
future actions and choices.)
4. Proof of Voluntarily Diminished Stature BEYOND the
Incarnation
a. Introductory Notes:
i. The key issue here will be proving
voluntarily diminished stature before the
incarnation.
ii. But, demonstrating that this voluntarily
diminished stature is occurring after Jesus’
ascension into heaven also demonstrates that
this was not only for his 33 years on earth
from concept to ascension.
b. Revelation
i. It is now approximately 96 A.D., some 60
years since Jesus has ascended back into
heaven.
ii. These passages in Revelation demonstrate 2
important things.
1. Here we see the same pattern as
Jesus said was occurring during his
earthly ministry (particularly written
by John, the same author who
outlined this theme in his Gospel):
a. God the Father is the source
of all the knowledge.
b. That knowledge is given to
Jesus Christ.
c. And Jesus Christ distributes
it to his disciples, who then
tell it to the world.
Revelation 1:1 The Revelation of Jesus Christ, which God gave unto him, to shew
unto his servants things which must shortly come to pass; and he sent and signified it by
his angel unto his servant John.
Revelation 5:1 And I saw in the right hand of him that sat on the throne a book
written within and on the backside, sealed with seven seals. 2 And I saw a strong
angel proclaiming with a loud voice, Who is worthy to open the book, and to loose the
seals thereof? 3 And no man in heaven, nor in earth, neither under the earth, was
able to open the book, neither to look thereon. 4 And I wept much, because no man
was found worthy to open and to read the book, neither to look thereon. 5 And one of the
elders saith unto me, Weep not: behold, the Lion of the tribe of Juda, the Root of David,
hath prevailed to open the book, and to loose the seven seals thereof. 6 And I beheld,
and, lo, in the midst of the throne and of the four beasts, and in the midst of the
elders, stood a Lamb as it had been slain, having seven horns and seven eyes, which
are the seven Spirits of God sent forth into all the earth. 7 And he came and took the
book out of the right hand of him that sat upon the throne. 8 And when he had taken
the book, the four beasts and four and twenty elders fell down before the Lamb, having
every one of them harps, and golden vials full of odours, which are the prayers of
saints…6:1 And I saw when the Lamb opened one of the seals, and I heard, as it
were the noise of thunder, one of the four beasts saying, Come and see. 2 And I saw,
and behold a white horse: and he that sat on him had a bow; and a crown was given unto
him: and he went forth conquering, and to conquer.
2. Notice from chapter 5-6, that the
Father alone holds authority over
the very detailed knowledge of the
future contained in the scrolls.
a. Moreover, the scene here in
Revelation 5-6 interestingly
corresponds to Matthew
24:36, Mark 13:32, and Acts
1.
i. In Matthew 24, Mark
13, and Acts 1 we
find men (the
disciples) wanting to
acquire information
about the future
kingdom of God that
Jesus says only the
Father has.
ii. Here in Revelation, it
depicts the Father as
holding on to this
same information and
no man is able to look
at that information.
b. This corroborates our
interpretation of Acts 1:7 as
referring to God having
authority over the
information that apostles
were seeking to find out.
c. (Rather than referring to
God’s unilateral
determination of the timing
of Jesus’ return.)
iii. Implications:
1. Consequently, this pattern of the
Word relying on the Father for
information was not just restricted to
the Word’s earthly ministry.
2. It continued at least to approximately
95 A.D. when John received the
Revelation, some 60 years after his
ascension.
3. And it most likely continues to this
day.
4. Thus, it would appear to be part of a
larger historical strategy from God.
5. Proof of Voluntarily Diminished Stature BEFORE the
Incarnation
a. Key Facts:
i. No man has seen the Father at any time.
John 1:18 No man hath seen God at any time; the only begotten Son, which is in the
bosom of the Father, he hath declared him.
John 6:44 No man can come to me, except the Father which hath sent me draw him: and
I will raise him up at the last day. 45 It is written in the prophets, And they shall be all
taught of God. Every man therefore that hath heard, and hath learned of the Father,
cometh unto me. 46 Not that any man hath seen the Father, save he which is of God,
he hath seen the Father.
1 John 4:12 No man hath seen God at any time. If we love one another, God dwelleth
in us, and his love is perfected in us.
ii. When God visited men throughout the Old
Testament, it was the pre-incarnate Word
1. Deuteronomy 32 describes 4 things:
a. The Lord God as the Rock
who led, provided, and
delivered Israel during the
Exodus
b. That the people provoked
God their Rock to jealousy
and anger at that time.
c. That the people were counted
as ignorant and foolish
because of this.
d. The Israelites being
destroyed in the thousands
for this.
Deuteronomy 32:3 Because I will publish the name of the LORD: ascribe ye
greatness unto our God. 4 He is the Rock, his work is perfect: for all his ways are
judgment: a God of truth and without iniquity, just and right is he…15 But Jeshurun
waxed fat, and kicked: thou art waxen fat, thou art grown thick, thou art covered with
fatness; then he forsook God which made him, and lightly esteemed the Rock of his
salvation…17 They sacrificed unto devils, not to God; to gods whom they knew not, to
new gods that came newly up, whom your fathers feared not. 18 Of the Rock that begat
thee thou art unmindful, and hast forgotten God that formed thee. 19 And when the
LORD saw it, he abhorred them, because of the provoking of his sons, and of his
daughters. 20 And he said, I will hide my face from them, I will see what their end shall
be: for they are a very froward generation, children in whom is no faith. 21 They have
moved me to jealousy with that which is not God; they have provoked me to anger
with their vanities: and I will move them to jealousy with those which are not a people; I
will provoke them to anger with a foolish nation…28 For they are a nation void of
counsel, neither is there any understanding in them. 29 O that they were wise, that
they understood this, that they would consider their latter end! 30 How should one
chase a thousand, and two put ten thousand to flight, except their Rock had sold
them, and the LORD had shut them up? 31 For their rock is not as our Rock, even
our enemies themselves being judges.
2. In 1 Corinthians 10, Paul describes
this very account and highlights the
same 4 points:
a. The Israelites during the
Exodus provoking the Lord
God to anger.
b. The Israelites being
destroyed in the thousands
for provoking the Lord God.
c. In direct contrast to
Deuteronomy describing the
Israelites as ignorant for such
behavior, Paul expresses his
desire for Christians to know
these things so that they
won’t commit the same
behavior.
d. Most importantly, Paul
plainly states that the Rock,
the Lord God who led and
provided for Israel during the
Exodus, was the preincarnate Christ.
1 Corinthians 10:1 Moreover, brethren, I would not that ye should be ignorant, how
that all our fathers were under the cloud, and all passed through the sea; 2 And were all
baptized unto Moses in the cloud and in the sea; 3 And did all eat the same spiritual meat;
4 And did all drink the same spiritual drink: for they drank of that spiritual Rock that
followed them: and that Rock was Christ. 5 But with many of them God was not
well pleased: for they were overthrown in the wilderness. 6 Now these things were
our examples, to the intent we should not lust after evil things, as they also lusted. 8
Neither let us commit fornication, as some of them committed, and fell in one day three
and twenty thousand. 9 Neither let us tempt Christ, as some of them also tempted, and
were destroyed of serpents. 10 Neither murmur ye, as some of them also murmured, and
were destroyed of the destroyer.
b. Key Question: Do we see indications of the Word
operating with voluntarily diminished stature prior
to the incarnation?
c. Genesis 32 – diminishment concerning
omnipotence
Genesis 32:24 And Jacob was left alone; and there wrestled a man with him until the
breaking of the day. 25 And when he saw that he prevailed not against him, he
touched the hollow of his thigh; and the hollow of Jacob’s thigh was out of joint, as
he wrestled with him. 26 And he said, Let me go, for the day breaketh. And he said, I
will not let thee go, except thou bless me. 27 And he said unto him, What is thy name?
And he said, Jacob. 28 And he said, Thy name shall be called no more Jacob, but
Israel: for as a prince hast thou power with God and with men, and hast prevailed.
29 And Jacob asked him, and said, Tell me, I pray thee, thy name. And he said,
Wherefore is it that thou dost ask after my name? And he blessed him there. 30 And
Jacob called the name of the place Peniel: for I have seen God face to face, and my
life is preserved.
i. Genesis 32:24-30 – Jacob wrestles with
someone who is described as a man but
whom he concludes is God
ii. The fact that Jacob overcomes him
demonstrates diminished stature
iii. NOTE: For later, notice in verse 30 that
Jacob expresses the expectation that no man
could see God face to face and live –
1. this doctrine is very early in scripture
d. Philippians 2 May Discuss Voluntarily Diminished
Stature in the Old Testament
i. Fact 1. Philippians 2, particularly verses 67, uses the Greek word “morphe” in the
phrases “form of God” and “form of a
servant.”
Philippians 2:5 Let this mind be in you, which was also in Christ Jesus: 6 Who, being
(5225) in the form (3444) of God (2316), thought it not robbery (725) to be (1511)
equal (2470) with God (2316): 7 But made himself of no reputation (2758), and took
upon him (2983) the form (3444) of a servant (1401), and was made (1096) in the
likeness (3667) of men (444): 8 And being found (2147) in fashion (4976) as a man
(444), he humbled himself, and became obedient unto death, even the death of the
cross. 9 Wherefore God also hath highly exalted him, and given him a name which is
above every name: 10 That at the name of Jesus every knee should bow, of things in
heaven, and things in earth, and things under the earth; 11 And that every tongue should
confess that Jesus Christ is Lord, to the glory of God the Father.
ii. Fact 2. The definition for “morphe” centers
almost entirely on the external appearance,
specifically that which “strikes the vision”
of the eye.
Online Bible Greek Lexicon –
3444 morphe
perhaps from the base of 3313 (through the idea of adjustment of parts); TDNT4:742,607; n f
AV-form 3; 3
1) the form by which a person or thing strikes the vision
2) external appearance
For Synonyms see entry 5865 & 5933
iii. Fact 3. However, more extensive
commentaries seem to give “morphe” a
definition that goes beyond the mere
external appearance and includes an
inherent, inseparable reference to the
internal or essential nature as well.
Online Bible Greek Lexicon –
Synonyms
See Definition for morphe 3444
See Definition for schema 4976
3444 "form" differs from 4976 "figure, shape, fashion," as that which is intrinsic
and essential, from that which is outward and accidental. Fritzsche in #Php 2:7 to
relate to the complete form or nature of a servant; and 4976 to the external form, or
human body in #Php 2:8.
Online Bible Greek Lexicon –
Form, Appearance.
See definition for idea 2397
See definition for morphe 3444
See definition for schema 4976
Idea denotes merely outward appearance. Both morphe and schema express
something more than that. They too denote outward form, but as including one’s
habits, activities and modes of action in general. In morphe it is also implied that the
outward form expresses the inner essence, an idea which is absent from schema.
Morphe expresses the form as that which is intrinsic and essential, schema signifies
the figure, shape, as that which is more outward and accidental. Both schema and
idea therefore deal with externals, schema being more comprehensive than idea,
while morphe deals with externals as expressing that which is internal.
Vine's Complete Expositional Dictionary – FORM (Noun)
1. morphe (3444) denotes "the special or characteristic form of feature" of a person
or thing; it is used with particular significance in the NT, only of Christ, in Phil. 2:6,
7, in the phrases "being in the form of God," and "taking the form of a servant." An
excellent definition of the word is that of Gifford: "morphe is therefore properly the
nature or essence, not in the abstract, but as actually subsisting in the individual, and
retained as long as the individual itself exists.... Thus in the passage before us
morphe Theou is the Divine nature actually and inseparably subsisting in the
Person of Christ.... For the interpretation of 'the form of God' it is sufficient to say that
(1) it includes the whole nature and essence of Deity, and is inseparable from them,
since they could have no actual existence without it; and (2) that it does not include in
itself anything 'accidental' or separable, such as particular modes or manifestation,
or conditions of glory and majesty, which may at one time be attached to the 'form,' at
another separated from it...The true meaning of morphe in the expression 'form of
God' is confirmed by its recurrence in the corresponding phrase, 'form of a
servant.' It is universally admitted that the two phrases are antithetical, and that
'form' must therefore have the same sense in both."* The definition above mentioned
applies to its use in Mark 16:12, as to the particular ways in which the Lord
manifested himself. Note: For the synonymous word schema, see FASHION. For the
verb morphoo, see FORMED, No. 1, below.
*From Gifford, "The Incarnation," pp. 16, 19, 39.
iv. Issue 1. It will be important for later that
Vine’s definition above not only
acknowledges but champions the fact that
the phrases “morphe of God” and “morphe
of a servant” are “antithetical” to one
another.
v. Issue 2. More importantly, however, notice
that Vine’s definition of “morphe” seems to
work backward.
1. The author’s interpretation of
Philippians 2, particularly his desire
for “morphe” to refer to Christ’s
divine nature, seems to drive his
defining of “morphe” in such a way
that extends its meaning beyond the
external and visible and penetrates to
the internal nature.
2. Ultimately, this process of working
backward to create a novel and
enlarged definition of “morphe” in
order to substantiate the desire for a
proof text is almost openly declared
when the commentary describes
“morphe” by saying “it is used with
particular significance in the NT,
only of Christ.”
vi. Issue 3. And this reverse-engineering also
becomes apparent in the strange attempt to
make this extended definition work with
Mark 16:12 almost as an afterthought.
1. As we will see, the problem with
Mark 16:12 is that its most natural
interpretation would negate the
extended definition of “morphe”
provided by the commentary.
2. The author tries to accommodate this
by switching “morphe” in Mark
16:12 from a rather obvious
reference to Christ’s external
appearance to a rather abstract and
unusual application of “morphe” to a
way or manner in which Christ
visited his apostles in a sense that
excludes external appearance from
its meaning.
3. Footnote. There is nothing
problematic with the author’s
Christology, which incidentally
remains intact even if “morphe”
merely denotes the external
appearance instead of Christ’s
internal nature.
4. However, in such a case, the author
would lose one proof text for this
Christology, or at least perceives that
he would.
5. We will show later that even the
“external appearance” definition of
“morphe” upholds Christ’s divine
nature.
vii. Reason 1. The fact that “form of God” and
“form of servant” are antithetical to one
another and placed on either side of the
word “kenoo,” (2758) which means “to
empty” or “to make void,” implies that the
“making void” or “emptying” has something
to do with or is instrumental to the
progression of one form to the other.
1. A. The word “morphe” (3444) means
“the form by which a person or thing
strikes the vision” and “external
appearance.”
a. It is argued, however, that
with regard to these two
occurrences in Philippians
2:6-7, “morphe” means not
only the external appearance,
but necessarily also includes
the internal or essential
nature beneath the external
appearance.
b. But, if “form” in the phrases
“form of God” and “form of
servant” referred to the
external appearance in
connection to essential
nature, then this seemingly
instrumental relationship of
“kenoo” is problematic
because it would require the
essential nature is undergoing
“kenoo.”
2. B. However, if “form,” in the
phrases “form of God” and “form of
a servant,” refers merely to the
external appearance, then the divine
external appearance can progress
through a “kenoo” instrumentally to
acquire the external appearance of a
servant without having any
implications for the loss of the
essential nature.
3. C. In this case, the divinity of Jesus
Christ is no longer substantiated by
the use of the Greek word “morphe”
(“form”) in Philippians 2:6.
a. That does not mean
Philippians 2 as a whole does
not attest to Jesus’ deity (and,
of course, Jesus’ divinity is
attested to elsewhere in the
New Testament).
b. In this interpretation, the
deity of Christ would be
attested to in verse 6 by…
i. the word “isos”
(2470) indicating his
equality with God and
ii. the Greek word
“huparcho” (5225)
c. Although translated in the
KJV as “being,” the Greek
word “huparcho” is actually a
compound word that conveys
the idea of “beginning under”
or “beginning by.”
4. D. Since Philippians 2 is clearly
describing a progression or history of
Jesus Christ, the “beginning” here
would not indicate that Jesus’ had a
beginning, but instead it would
simply refer to Jesus’ original state at
the beginning of this progression or
history.
a. Thus, the doctrine that Jesus
Christ is originally deity is
attested to here by the fact
that at the beginning of this
progression, he starts out
with a divine external
appearance reflecting his
equality as God. How else
would he have a divine
external appearance unless he
was divine? How else could
he be equal to God unless he
was God?
5. E. Moreover, since in this
interpretation “morphe” is referring
merely to the external appearance,
while the external appearance of
deity is given up, the essential nature
of deity is not subject to the changes
undertaken by Jesus Christ in this
progression.
a. In short, this passage merely
describes changes external to
the divine nature of Jesus
Christ, starting with his
emptying of his divine
external appearance in
exchange for the external
appearance of a servant.
viii. Reason 2. The only other occurrence of
“morphe” in the New Testament is Mark
16:12 and it is also important as to the
meaning of “morphe” these two times in
Philippians 2.
1. Mark 16:9-12 describes a series of
events that occurred when Jesus was
resurrected.
a. First, that he appeared to
Mary Magdalene and second,
that he appeared “in another
form” to the two men on the
road to Emmaus.
b. But Mark’s account is only a
summary.
c. Luke 24 contains the longer
record of the Emmaus
account.
2. A. In verse 16, Luke’s account states
that “their eyes were holden that they
should not know him” and in verse
31, it states that “And their eyes were
opened, and they knew him.”
a. The phrase “there eyes were
holden” merely speaks of the
fact that their eyes were
prevented from recognizing
Jesus.
b. It does not speak to how their
eyes were prevented from
recognizing him.
c. Likewise, the phrase “their
eyes were opened” does not
speak of how or by what
means their eyes were
prevented from recognizing
him, only that this prevention
had ended when Jesus’ broke
the bread and gave it to them.
3. B. While the language in Luke’s
account is not specific as to the how
their eyes were prevented from
recognizing Jesus, Mark 16’s
summary does.
a. By using the word “morphe,”
a Greek word that means
“external appearance” and
“the form which strikes the
vision,” Mark’s indicates that
the means by which the
disciples’ eyes were
prevented from recognizing
Jesus was Jesus’ changing his
external appearance.
4. C. Also relevant is Mark’s quick
juxtaposition of Mary’s experience
to Jesus’ appearing in “another
morphe” to the disciples.
a. The word “another” does
appear in the Greek. It is the
word “heteros” (2087) and
means “the other, another,
other” and also in the sense
of “one not of the same
nature, form, class, kind,
different.”
b. This arguably implies that
some other “morphe,” or
external appearance, has been
referred to already in Mark
16.
c. When we consider the longer
accounts of Mary’s
experience in John’s Gospel,
we find an explanation.
5. D. In John 20:1-9, we find that Mary
goes to the tomb, finds it empty,
informs Peter and John, and then
returns with them to the tomb.
a. In verse 10-11, Peter and
John leave, but Mary remains
at the tomb. Verses 11-12
specify that she is “stooped
down” and “looking into the
tomb” at the two angels
seated where Jesus’ body had
formerly lay.
b. In verse 14, she finishes
conversing with the angels
and turns to see Jesus’
standing there. The text
specifies that “she turned
herself back (3694), and saw
Jesus standing,” but although
she saw him standing there,
she “knew not that it was
Jesus.”
c. Verse 15 states that even
though she sees him standing
there and even though he
speaks with her, she mistakes
him for the gardener.
d. Only when Jesus addresses
her by name does she turn to
face him once again and
recognizes him as Jesus.
6. E. Consequently, the Gospel’s
present two instances where close
acquaintances of Jesus do not
recognize him after the resurrection
and despite looking at him and
talking with him they mistake him
for someone else.
a. Thus, Mark’s use of
“another” form (heteros
morphe) with regard to
Emmaus seems to reflect his
understanding that Jesus had
also used an alternate
external form in the previous
encounter with Mary, in
which she looked at Jesus but
mistook him for the gardener.
b. It would seem that Mark
understood Jesus had taken
on one alternate external
appearance to Mary and then
another alternate external
appearance to the disciples on
the road to Emmaus before
finally showing up to the
twelve apostles as himself,
undisguised, even with the
identifying scars from spear
and nails, as recorded in
Mark 16:14 and John 21:19.
7. F. However, this presents a problem
for the interpretation of “morphe” in
Philippians 2 because it is clear that
Jesus’ essential nature and identity
did not change on the road to
Emmaus.
a. In other words, the
occurrence of “morphe” in
Mark 16 excludes the internal
or essential nature and must
necessarily only include the
external appearance.
b. And, since the same word is
used in Philippians 2:6-7, this
would strongly indicate that
in Philippians “morphe”
likewise does not include the
internal or essential nature or
identity.
8. G. Consequently, the occurrence of
“morphe” in Mark 16 supports that
the use of “morphe” in Philippians is
intended to refer merely to the
Word’s external appearance as God
being exchanged for an external
appearance of a servant, not the
essential nature of either God or a
servant.
a. And of course, this additional
indicator conforms perfectly
to the expectations created by
the placement of the word
“kenoo” between the phrases
“form of God” and “form of
servant.”
ix. Reason 3. In the King James translation,
“kenoo” is interpreted to mean “made
himself of no reputation.” Whether “kenoo”
is translated as “to empty” or “to make of no
reputation,” the integral relationship to
“morphe” remains intact, as does the
interpretation of “morphe” as referring to the
external appearance only.
1. A. While the Word was always
ultimately recognized as God by
those he appeared to in the Old
Testament he did not always
announce or identify himself as God.
While appearing as the angel of God
to Moses in Exodus 3:1-16, he
identified himself as God.
a. But in a much earlier account
with Jacob in Genesis 32, he
is described as looking like a
man.
b. And when Jacob asked for
his name, he refused to give
it.
c. There is a similar event
involving Samson’s parents
in Judges 13:1-24. And again,
the Word refuses to give his
name or identity.
2. B. Consequently, if “kenoo” refers to
the Word “making himself of no
reputation” that clearly seems to
relate to these occasions in which he
appeared as a man or an angel rather
than as God and in which he came
without his reputation, not even
identifying himself when asked.
a. In this way, we see that even
when rendered as “making
himself of no reputation,”
“kenoo” refers directly to Old
Testament occasions in
which the Word, having not
yet become human at the
incarnation, merely changed
his external appearance so as
not to be identified readily as
God.
b. Once again, the definition of
“morphe” as only the external
appearance is corroborated.
x. Reason 4. In addition, there are 4 other facts
which corroborate that the phrase “took the
form of a servant” refers to the pre-incarnate
Word taking on a humble external guise (of
man or fiery angel) in the Old Testament.
1. The first stems from the meaning and
order of occurrence of the Greek
words used in this verse.
2. A. The Greek word “made” in the
phrase “made in the likeness of men”
is the Greek word “ginomai.” It is
the same Greek word used of the
incarnation in John 1:14 (“And the
Word was made flesh”) and Hebrews
5:5 (“Thou are my Son, to day have I
begotten thee”).
a. The fundamental definition
of “ginomai” is “to become.”
b. Because of this definition, in
this context “ginomai” must
refer to the incarnation, the
event in which the Word
became human.
3. B. The Greek word for “took upon
him” is “lambano” (2983).
a. Now, it’s not that “lambano”
is entirely incompatible or
unsuited for describing the
incarnation. A related Greek
word “epilambanomai”
(1949) (a compound word
literally indicating “take” and
“upon) is used twice in
Hebrew 2:17 and translated
as “took not on him the
nature of angels” and “took
on him the seed of Abraham.”
i. The phrase “the
nature of” does not
appear in the Greek
before angels and
some translations
interpret
“epilambanomai” in
terms of “aiding” or
“helping.”
ii. However, the context
of Hebrews 1-2
strongly argues that
this is not about
“help” but about the
nature Jesus Christ
took on for those 33
critical years from his
conception to his
death and
resurrection.
iii. This is
overwhelmingly the
focal issue of these
chapters in Hebrews.
b. Since “epilambanomai”
seems to be used in Hebrew
2:17 to refer to the
incarnation, it is logical that
“lambano” is a Greek word
that could be suitably used to
describe the incarnation.
4. C. Nevertheless, in contrast to the
fundamentally meaning of
“ginomai,” “lambano” does not
explicitly refer to actually becoming
something. Its primary meaning is
“to take” or “receive.”
a. To put it another way, by
definition, “ginomai” touches
the inner nature, the being,
what one is or becomes.
b. And while “lambano” could
be used in this way, by
definition “lambano”
primarily does not speak of
taking on natures, but of
“taking” with regard to things
that are external of one’s
nature without touching the
issue of internal nature at all.
c. This is readily evident by a
New Testament survey of its
usages, in which it
overwhelming refers to
taking, receiving, or holding
an external thing, such as “to
take a coat,” “to take away a
sickness,” “to take bread,” or
even “to take council” with
others in the sense of a
meeting.
xi. Reason 5. Redundancy is an issue.
1. “Ginomai” clearly refers to the Word
becoming human, as necessitated
both by definition and its context
within in the phrase “made (ginomai)
in the likeness of men.”
a. If “lambano” likewise is
intended to refer to the
incarnation, then the two
phrases “took the form of a
servant” and “made in the
likeness of men” are
redundant.
b. Paul would be saying, “the
Word became human and the
Word became human.”
2. A. It is possible that parallel phrases
are being used one right after the
other, so that as a matter of writing
style or poetics, the same concept is
being discussed using differing
language.
a. However, the next phrase
indicates that this is not the
case. The phrases “took upon
him the form of a servant,”
and “was made in the
likeness of men” are
immediately followed with
“And being found in fashion
as a man” in verse 8.
b. The fact that the last two
phrases both end with the
Greek word “anthropos”
(444) demonstrates the
association of this third
phrase, at least with the
second.
3. B. The Greek word for “found” here
is “heurisko” ((2147).
a. In this context, it has the
meaning of “to come upon,
hit upon, to meet with” in the
sense of “after searching” or
“to find by enquiry, thought,
examination, scrutiny,
observation, to find out by
practice and experience.”
b. Specifically, here in
Philippians 2, it refers to the
fact that after Jesus’
incarnation, over the course
of his life he was found to be
(i.e. seen by other men as
being) a man in all ways, his
physical appearance, his
normal human mannerisms
and habits, his relationships,
his language, etc.
c. This fact is further
demonstrated by the
attachment of “found” in this
phrase to the Greek word
“schema” (4976) for
“fashion,” which means,
“everything in a person
which strikes the senses, the
figure, bearing, discourse,
actions, manner of life etc.”
4. C. Consequently, “heurisko” clearly
does not refer to the event in which
the Word became human. It refers to
what happened after the Word
became human.
a. Naturally, having become
human, he was afterward
observed and encountered as
human in all ways in the eyes
of men.
b. The fact that “heurisko” does
not refer to the Word’s
“becoming” human, indicates
that these are not intended to
be parallel phrases all
describing the Word
becoming man.
c. If the phrase “found in
fashion as a man,” which
occurs right after “ginomai,”
is not describing the Word
becoming human, then we
have reason to believe that
the phrase “took the form of a
servant,” which occurs right
before “ginomai,” also is not
intended to describe the
Word “becoming” human.
i. This will continue to
be relevant below.
xii. Reason 6. Concerning the order of the
phrases, it is important that “lambano” and
the phrase “took the form of a servant”
occur before “ginomai” and the phrase “was
made in the likeness of men.”
1. Since “ginomai” and the phrase “was
made in the likeness of men” must
refer to the Word becoming human,
if like “heurisko” “lambano” does
not refer to the Word becoming
human, then it must be referring to
something else that occurred before
the Word became human.
2. Consequently, the phrase “took the
form of a servant” would have to
refer to the Word in the Old
Testament.
3. In turn, the phrase “took the form of
a servant” could only refer to the
Word, who was God, taking on the
humbler external appearance of a
fiery angel or human, when he
visited men throughout the Old
Testament.
xiii. Reason 7. It is also important to note that
the phrase “took the form of” is applied to
the term “servant” instead of the term
“man.”
1. The significance of this is
highlighted by the fact that the two
other phrases (“made in the likeness
of” and “found in fashion as”) both
are applied to the Greek word
“anthropos” (444), which means,
“human” (either in the singular or
plural sense).
2. A. If “took the form of” was
intended to refer to the Word taking
on a human nature, just as “made in
the likeness of” clearly does, then
why didn’t Paul use “anthropos”?
Since Paul already uses “man” in
twice here, why not use it a third
time?
a. Of course, this is exactly
what we would expect if Paul
since the phrase “took the
form of” appears before
“ginomai.”
b. If “ginomai” refers to the
Word becoming human, then
it would be impossible, not to
mention confusing, for Paul
to refer to the Word taking on
“anthropos” prior to
“ginomai.”
c. In short, Paul’s use of the
word “duolos” on this
occasion indicates that he
was not referring to the Word
becoming a man.
3. B. The Greek word for “servant” in
the phrase “form of a servant” is
“doulos.”
a. And although “doulos”
(1401) itself is never used
with regard to angels, angels
are clearly depicted as the
servants of God in Revelation
19:10 and 22:8-9.
b. Both passages describe an
angel using the related Greek
word “sundoulos” (4889),
which is merely a compound
word formed from “doulos”
and the Greek word “sun,”
which means “with.”
c. Consequently, “sunduolos”
simply means “a fellow
servant, one who serves the
same master with another.”
d. In short, the angels are
fellow-servants of God along
with the godly men.
xiv. Reason 8. This passage in Philippians
clearly describes the Word’s entire history.
1. It begins with his stature as God,
equal within the Godhead.
2. It ends with his being exalted above
all others.
3. Consequently, this passage describes
more than just the Word becoming
human.
4. And the history described here
clearly goes back before the Word
became human.
5. Since the Word did interact with men
throughout the Old Testament and
this passage describes his overall
history, we would expect to find
some reference to his Old Testament
activities in this passage, particularly
in a manner that relates his Old
Testament history to the trait of
humility.
xv. Reason 9. This passage also clearly
discussed the Word’s humility in a
progressive fashion with each phrase
discussing a new step in that progression
1. Not that God became more humble
over time, but simply that the
exhibiting of humility by the Word
increased over time.
2. This is seen most clearly in verse 8,
which specifies that beyond the
incarnation, the ultimate humility
shown by the Word was his
submission to death.
3. A. This historic overview begins
with the Word’s original status, his
divine equality within the Godhead,
before he had entered into this
progress of humbling himself.
a. This is described in verse 6
by the phrase “being in the
form of God, thought it not
robbery to be equal with God.
4. B. Then, although being the glorious
God Almighty, he condescends to
visit with men, not in his fully
glorious form, but appearing as a
fiery angel or at other times as a
man, both created beings.
a. Yet, this was only a humble
façade or guise, a humble
external appearance only.
b. He had not actually become
angel or man.
c. This is described in the
phrase “took the form of a
servant” placed prior to being
“made in the likeness of
men” in verse 7.
5. C. Then he did condescend, not only
to look like a creation (whether angel
or man), but to actually become a
man, being conceived and born from
a woman.
a. This is described in the
phrase “made in the likeness
of man” in verse 7.
6. D. Then, although he deserved to be
known as God, he was humbled for
33 years when he was put on public
display as a man in all ways.
a. This is described in verse 8,
in the phrase “being found in
fashion as a man.”
7. E. And ultimately, the humility of
the I Am, the Self-Existing One, was
shown when he proved himself to
have condescended to become
human by dying as a mortal man on
the cross.
a. This is described in verse 8
also, when it says, “he
humbled himself, and became
obedient unto death, even the
death of the cross.”
8. F. And finally, this history overview
of the Word’s history is ended with
his exaltation back to the supreme
position from which he began.
a. This is indicated in verses 911 beginning with the phrase,
“Wherefore God also hath
highly exalted him, and given
him a name which is above
every name.”
9. G. In this way, although God, the
Word’s increasing demonstration of
humility took place as he willingly
subjected himself to being further
and further displayed as less than
God in the eyes of men.
a. As such, he serves as the
perfect model for men to
willingly allow themselves to
be despised, disregarded,
disrespected, or even
defrauded of what is
rightfully there’s by other
men in order to win them to
God.
10. H. In addition, from this we can see
that each line of this passage
describes a separate step in this
process of historic humbling
completed in the death and exaltation
of Jesus Christ, the incarnate Word.
a. Since each phrase describes a
different step of increased
humility, the phrase “”took
upon him the form of a
servant” must denote a
separate step from the phrase
“was made in the likeness of
men.”
11. I. The details in Paul’s historical
chronicling of the Word’s humbling
himself would warrant a mention of
the Word’s OT activities for 3
reasons:
a. First, Paul seems to be fairly
exhaustive in mentioning
each step of the Word’s
humbling himself.
i. He even delineates
between his
incarnation, his 33
years on earth, and his
death.
b. Second, Paul is covering the
Word’s actions as an example
of humility.
i. Therefore, the Word’s
humbling of himself
in the OT (coming as
a mere angel or man
without his divine,
glorious form,
without announcing
himself as God, and
appearing as a
servant) is an
essential point for
Paul to include in the
progression.
c. And third, because the phrase
“made in the likeness of
men” denotes the incarnation,
the phrase “took upon him
the form of a servant” must
denote a humbling of the
Word before the
incarnation…
i. a humbling that
involved the Word
acting as a servant of
God relying upon
God rather than
exhibiting his own
supremacy as God.
ii. And that,
consequently, is the
very definition of the
voluntary diminished
stature.
xvi. Reason 10. Exodus 33-34 seems to provide
an example of just what Paul had in mind in
Philippians 2:6-7, when he described the
Word emptying himself of his divine
external appearance in order to appear
instead as a servant, or angel, before the
Word actually became man in the
incarnation.
1. (see below)
xvii. Conclusion.
1. For all the reasons expressed above,
it would seem that Philippians 2 may
not be limited to only talking about
the incarnation…
2. but it is may also affirming that prior
to the Word becoming man, he
would at times humble himself in the
Old Testament by emptying himself
of the glory of his divine appearance
and taking on instead the external
appearance of an angel, a mere
servant of God.
3. Thus, Philippians 2 would seem to
support the model of the voluntarily
diminished stature particularly that
it was occurring prior to the
incarnation.
e. The Angel of YHWH in Exodus
i. (excerpted and adapted from our Trinity
study)
ii. Exodus 33-34 proves voluntary diminished
stature even if Philippians 2 is not
commenting on that issue or referring back
to Exodus 3.
iii. Exodus 3:2-4, 13-14, 16 – From the very
beginning of Exodus…
1. The Angel of YHWH is identified as
YHWH God.
2. The Angel of YHWH appears to
Moses and the people of Israel face
to face many times but in a fiery
form (a form clothed in fire).
Exodus 3:2 And the angel of the LORD appeared unto him in a flame of fire out of
the midst of a bush: and he looked, and, behold, the bush burned with fire, and the bush
was not consumed. 3 And Moses said, I will now turn aside, and see this great sight, why
the bush is not burnt. 4 And when the LORD saw that he turned aside to see, God called
unto him out of the midst of the bush, and said, Moses, Moses. And he said, Here am I.
5 And he said, Draw not nigh hither: put off thy shoes from off thy feet, for the place
whereon thou standest is holy ground. 6 Moreover he said, I am the God of thy father, the
God of Abraham, the God of Isaac, and the God of Jacob. And Moses hid his face; for
he was afraid to look upon God…13 And Moses said unto God, Behold, when I come
unto the children of Israel, and shall say unto them, The God of your fathers hath sent me
unto you; and they shall say to me, What is his name? what shall I say unto them? 14
And God said unto Moses, I AM THAT I AM: and he said, Thus shalt thou say unto
the children of Israel, I AM hath sent me unto you…16 Go, and gather the elders of
Israel together, and say unto them, The LORD God of your fathers, the God of
Abraham, of Isaac, and of Jacob, appeared unto me, saying, I have surely visited you,
and seen that which is done to you in Egypt.
Exodus 13:21 And the LORD went before them by day in a pillar of a cloud, to lead
them the way; and by night in a pillar of fire, to give them light; to go by day and
night: 22 He took not away the pillar of the cloud by day, nor the pillar of fire by night,
from before the people.
Exodus 14:19 And the angel of God, which went before the camp of Israel, removed
and went behind them; and the pillar of the cloud went from before their face, and
stood behind them…24 And it came to pass, that in the morning watch the LORD
looked unto the host of the Egyptians through the pillar of fire and of the cloud, and
troubled the host of the Egyptians.
Exodus 19:19 And when the voice (06963) of the trumpet sounded long, and waxed
louder and louder, Moses spake, and God answered him by a voice. 20 And the LORD
came down upon mount Sinai, on the top of the mount: and the LORD called Moses
up to the top of the mount; and Moses went up. 21 And the LORD said unto Moses, Go
down, charge the people, lest they break through unto the LORD to gaze, and many
of them perish.
Exodus 24:16 And the glory of the LORD abode upon mount Sinai, and the cloud
covered it six days: and the seventh day he called unto Moses out of the midst of the
cloud. 17 And the sight of the glory of the LORD was like devouring fire on the top of
the mount in the eyes of the children of Israel.
Deuteronomy 4:10 Specially the day that thou stoodest before the LORD thy God in
Horeb, when the LORD said unto me, Gather me the people together, and I will make
them hear my words, that they may learn to fear me all the days that they shall live upon
the earth, and that they may teach their children. 11 And ye came near and stood under
the mountain; and the mountain burned with fire unto the midst of heaven, with darkness,
clouds, and thick darkness. 12 And the LORD spake unto you out of the midst of the
fire: ye heard the voice of the words, but saw no similitude; only ye heard a
voice…23 Take heed unto yourselves, lest ye forget the covenant of the LORD your
God, which he made with you, and make you a graven image, or the likeness of any
thing, which the LORD thy God hath forbidden thee. 24 For the LORD thy God is a
consuming fire, even a jealous God.
Deuteronomy 5:1 And Moses called all Israel, and said unto them, Hear, O Israel, the
statutes and judgments which I speak in your ears this day, that ye may learn them, and
keep, and do them…4 The LORD talked with you face to face in the mount out of the
midst of the fire…24 And ye said, Behold, the LORD our God hath shewed us his
glory and his greatness, and we have heard his voice out of the midst of the fire: we
have seen this day that God doth talk with man, and he liveth. 25 Now therefore why
should we die? for this great fire will consume us: if we hear the voice of the LORD
our God any more, then we shall die. 26 For who is there of all flesh, that hath heard
the voice of the living God speaking out of the midst of the fire, as we have, and
lived?
Numbers 14:13 And Moses said unto the LORD, Then the Egyptians shall hear it, (for
thou broughtest up this people in thy might from among them;) 14 And they will tell it to
the inhabitants of this land: for they have heard that thou LORD art among this people,
that thou LORD art seen face to face, and that thy cloud standeth over them, and
that thou goest before them, by day time in a pillar of a cloud, and in a pillar of fire
by night.
iv. So prominent were God’s face to face visits
with Moses that scripture twice describes
Moses in this way:
Exodus 33:11 And the LORD spake unto Moses face to face, as a man speaketh unto
his friend. And he turned again into the camp: but his servant Joshua, the son of Nun, a
young man, departed not out of the tabernacle.
Deuteronomy 34:10 And there arose not a prophet since in Israel like unto Moses,
whom the LORD knew face to face.
v. Exodus 33:17-23, 34:5-7 – Moses figures
out that…
1. Even this fiery form of the angel of
YHWH is not the full glorious form
of God…
2. And that the angel of YHWH has
been withholding his glorious form
so as not to kill Moses by showing
him his fully glorified face.
Exodus 33:11 And the LORD spake unto Moses face to face, as a man speaketh unto
his friend. And he turned again into the camp: but his servant Joshua, the son of Nun, a
young man, departed not out of the tabernacle…17 And the LORD said unto Moses, I
will do this thing also that thou hast spoken: for thou hast found grace in my sight, and I
know thee by name. 18 And he said, I beseech thee, shew me thy glory. 19 And he
said, I will make all my goodness pass before thee, and I will proclaim the name of
the LORD before thee; and will be gracious to whom I will be gracious, and will shew
mercy on whom I will shew mercy. 20 And he said, Thou canst not see my face: for
there shall no man see me, and live. 21 And the LORD said, Behold, there is a place by
me, and thou shalt stand upon a rock: 22 And it shall come to pass, while my glory
passeth by, that I will put thee in a clift of the rock, and will cover thee with my
hand while I pass by: 23 And I will take away mine hand, and thou shalt see my
back parts: but my face shall not be seen.
Exodus 34:5 And the LORD descended in the cloud, and stood with him there, and
proclaimed the name of the LORD. 6 And the LORD passed by before him, and
proclaimed, The LORD, The LORD God, merciful and gracious, longsuffering, and
abundant in goodness and truth, 7 Keeping mercy for thousands, forgiving iniquity and
transgression and sin, and that will by no means clear the guilty; visiting the iniquity of
the fathers upon the children, and upon the children’s children, unto the third and to the
fourth generation. 8 And Moses made haste, and bowed his head toward the earth,
and worshipped.
vi. Conclusions
1. We know from these passages that
the Angel of YHWH is YHWH God
visiting his people.
2. We know from John 1, John 6, and 1
John 4 that no man has seen the
Father but that the Word has
revealed the Father to men.
3. So, YHWH God in these passages
must be the pre-incarnate Word.
4. Yet, the Word is clearly described in
Exodus 33-34 as having previously
and typically changed his glorious
appearance when interacting with
Moses and the people but here
voluntarily taking that fully glorious
(and lethal) form at will.
5. This is clear proof that the
voluntarily diminished stature was at
work with regard to the Word, not
just after the incarnation, but in the
Old Testament.
6. And since that is the case, all the Old
Testament passages depicting God as
operating without absolute or direct
present or future knowledge can and
should simply be understood to be
the pre-incarnate Word operating
with voluntarily diminished
stature…
a. Especially since we know
from John 1:18 that the preincarnate Word was the
primary means that God
visited and revealed himself
to the people in the Old
Testament.
7. Clearly the model articulated by
Jesus in Mark 24:36 and Mark
13:32 (“only the Father knows”) is
at work to some degree here in the
Old Testament as well.
f. Jesus Confirms Voluntary Diminished Stature Prior
to the Incarnation
i. Background:
1. As indicated twice early in John’s
gospel, the concept of Jesus being
the “Son of God” was understood in
the gospels to indicate that Jesus is
God.
John 5:17 But Jesus answered them, My Father worketh hitherto, and I work. 18
Therefore the Jews sought the more to kill him, because he not only had broken the
sabbath, but said also that God was his Father, making himself equal with God.
John 10:31 Then the Jews took up stones again to stone him. 32 Jesus answered
them, Many good works have I shewed you from my Father; for which of those
works do ye stone me? 33 The Jews answered him, saying, For a good work we stone
thee not; but for blasphemy; and because that thou, being a man, makest thyself
God. 34 Jesus answered them, Is it not written in your law, I said, Ye are gods? 35 If he
called them gods, unto whom the word of God came, and the scripture cannot be broken;
36 Say ye of him, whom the Father hath sanctified, and sent into the world, Thou
blasphemest; because I said, I am the Son of God?
2. And Paul himself considered this
title that identified Jesus as God as
having been proven by the
resurrection.
a. In Acts 13, he indicates that
the resurrection of Jesus
demonstrated the fulfillment
of God’s promising the
incarnation to Israel.
Acts 13:16 Then Paul stood up, and beckoning with his hand said, Men of Israel, and ye
that fear God, give audience…32 And we declare unto you glad tidings, how that the
promise which was made unto the fathers, 33 God hath fulfilled the same unto us their
children, in that he hath raised up Jesus again; as it is also written in the second
psalm, Thou art my Son, this day have I begotten thee.
b. And in Romans 1, Paul
explicitly asserts the
resurrection as the proof of
this title that denoted that
Jesus is God.
Romans 1:3 Concerning his Son Jesus Christ our Lord, which was made of the seed of
David according to the flesh; 4 And declared to be the Son of God with power,
according to the spirit of holiness, by the resurrection from the dead.
ii. In John 17: 5, when referring to his preincarnate history, Jesus refers to sharing the
Father’s glory “before the world was.”
John 17:3 And this is life eternal, that they might know thee the only true God, and
Jesus Christ, whom thou hast sent. 4 I have glorified thee on the earth: I have finished
the work which thou gavest me to do. 5 And now, O Father, glorify thou me with thine
own self with the glory which I had with thee before the world was.
1. Here Jesus also refers to the fact that
through the impending resurrection
he would gain something that had
not been openly or publicly declared
since the world began:
a. …That he was indeed God,
despite his having appeared
in humbler form since the
creation.
iii. Key Questions:
1. Why wouldn’t Jesus refer to his
sharing the Father’s glory just prior
to Mary’s conception?
2. Why locate the time of that shared
glory to all the way back before
creation?
iv. Conclusion: The fact that Jesus regards
having given up a share of the Father’s glory
at the start of creation directly demonstrates
that since creation the Word has voluntarily
diminished his stature, even before the
incarnation (although the incarnation and
crucifixion were the ultimate form of it).
g. Specific Application to Open Theist Proof Texts
i. It is no wonder that Exodus 19-20 (which
we looked at twice earlier), one of the
occasions in which the Word appeared in
this fiery but not fully glorious form, is
also one explicit occasion in which God is
described as having to test the people in
order to know something about them.
Exodus 19:20 And the LORD came down upon mount Sinai, on the top of the mount:
and the LORD called Moses up to the top of the mount; and Moses went up…20:20 And
Moses said unto the people, Fear not: for God is come to prove (05254) you, and that
his fear may be before your faces, that ye sin not.
ii. In addition, Exodus 6 and Genesis 22
provide one explicit application of this
information.
1. In this passage, this same figure
(known as the Angel of YHWH) that
first spoke with Moses announces
that he is the one who appeared to
Abraham, Isaac, and Jacob.
Exodus 6:1 Then the LORD said unto Moses, Now shalt thou see what I will do to
Pharaoh: for with a strong hand shall he let them go, and with a strong hand shall he drive
them out of his land. 2 And God spake unto Moses, and said unto him, I am the
LORD: 3 And I appeared unto Abraham, unto Isaac, and unto Jacob, by the name of
God Almighty, but by my name JEHOVAH was I not known to them.
2. It was this very same figure, known
as the Angel of YHWH, who
Genesis 22:1, 10-12 (which we
looked at earlier) describe as needing
to use a test to gain the knowledge of
how devoted Abraham was.
Genesis 22:1 And it came to pass after these things, that God did tempt (05254)
Abraham, and said unto him, Abraham: and he said, Behold, here I am…11 And the
angel of the LORD called unto him out of heaven, and said, Abraham, Abraham: and
he said, Here am I. 12 And he said, Lay not thine hand upon the lad, neither do thou any
thing unto him: for now (06258) I know that thou fearest God, seeing thou hast not
withheld thy son, thine only son from me.
h. Conclusions:
i. So, not only does the model work
theoretically, but the very passages
themselves bear out that some of the Open
Theists proof texts are indeed the preincarnate Word when he appeared in less
than his fully glorious stature (including his
external appearance).
ii. In addition, the Open Theists objection to
our assertion of voluntarily diminished
stature in the Old Testament becomes a
case…
1. not of denying that any Old
Testament passages convey a
diminished stature
a. (They have to affirm these
passages – these are their
proof texts).
2. but of denying that any Old
Testament passages convey that the
Father has exhaustive
foreknowledge.
3. But once it can be shown that these
“proof text” passages refer to the
Word, then what scriptural proof
can there possibly be that the
Father lacks omniscience?
6. Proof of Voluntarily Diminished Stature Concerning the
Holy Spirit
a. Like himself, Jesus describes the Holy Spirit as only
saying and doing what he hears from the Father.
i. This implies that the Holy Spirit is operating
under the same paradigm as the Word with
regard to the Father.
1. This is particularly important
because the Holy Spirit is, of course,
not incarnate.
2. So, the Holy Spirit’s operation as
part of this paradigm cannot be
explained away as unique to Jesus’
33 years from birth to death, etc.
ii. Notice also that the Holy Spirit follows the
Father's direction when he is sent to come to
the disciples.
iii. (The Holy Spirit’s voluntary submission is
not even debated but wholly accepted
among orthodoxy, yet the voluntary
submission almost automatically implies the
voluntary diminished stature.)
Luke 11:13 If ye then, being evil, know how to give good gifts unto your children: how
much more shall your heavenly Father give the Holy Spirit to them that ask him?
John 14:13 And whatsoever ye shall ask in my name, that will I do, that the Father may
be glorified in the Son. 14 If ye shall ask any thing in my name, I will do it. 15 If ye love
me, keep my commandments. 16 And I will pray the Father, and he shall give you
another Comforter, that he may abide with you for ever; 17 Even the Spirit of truth;
whom the world cannot receive, because it seeth him not, neither knoweth him: but ye
know him; for he dwelleth with you, and shall be in you. 18 I will not leave you
comfortless: I will come to you.
John 15:26 But when the Comforter is come, whom I will send unto you from the
Father, even the Spirit of truth, which proceedeth from the Father, he shall testify of
me.
John 16:7 Nevertheless I tell you the truth; It is expedient for you that I go away: for if I
go not away, the Comforter will not come unto you; but if I depart, I will send him unto
you. 8 And when he is come, he will reprove the world of sin, and of righteousness,
and of judgment: 9 Of sin, because they believe not on me; 10 Of righteousness,
because I go to my Father, and ye see me no more; 11 Of judgment, because the prince of
this world is judged. 12 I have yet many things to say unto you, but ye cannot bear them
now. 13 Howbeit when he, the Spirit of truth, is come, he will guide you into all
truth: for he shall not speak of himself; but whatsoever he shall hear, that shall he
speak: and he will shew you things to come. 14 He shall glorify me: for he shall receive
of mine, and shall shew it unto you. 15 All things that the Father hath are mine: therefore
said I, that he shall take of mine, and shall shew it unto you.
iv. Notice specifically from John 16:13 that the
Holy Spirit’s ability to reveal the future to
the saints is tied directly to this chain of
saying what he hears that comes through the
Word and ultimately from the Father.
b. Although certainly not as often as concerning the
Word, scripture is not silent concerning the Holy
Spirit with regard to the question of voluntarily
diminished stature…
i. using the same type of language that Open
Theists point out to suggest that God needs
to acquire information rather than already
having omniscience.
1 Corinthians 2:10 But God hath revealed them unto us by his Spirit: for the Spirit
searcheth (2045) all things, yea, the deep things of God.
2045 ereunao
apparently from 2046 (through the idea of enquiry); TDNT-2:655,255; v
AV-search 6; 6
1) to search, examine into
c. As outlined in our Trinity study, the scriptural
evidence indicating that the Holy Spirit has
voluntarily “taken on” the role (and façade) of an
angel throughout history also supports this model.
i. Especially because it would place the Holy
Spirit as operationally within another
category that Jesus states in the base text
does not have omniscient knowledge of
the future.
Matthew 24:36 But of that day and hour knoweth no man, no, not the angels of
heaven, but my Father only.
Mark 13:32 But of that day and that hour knoweth no man, no, not the angels which
are in heaven, neither the Son, but the Father.
VI.
Main Examination Issue 2: God Has Exhaustive Knowledge of the Past,
Present, and Future
a. God’s knowledge of the past and present is absolute, certain, and complete
i. Psalm 56 indicates that God has knowledge of all David’s travels
and even all of his tears…
1. According to the Psalm, this information is all written in a
book.
Psalms 56:8 Thou tellest my wanderings: put thou my tears into thy bottle: are they
not in thy book?
ii. According to Jesus, God has knowledge of…
1. the death of every bird (by extension the death of any living
thing)
2. the exact number of the hairs on our head
Matt. 10:29 Are not two sparrows sold for a farthing? and one of them shall not fall on
the ground without your Father. 30 But the very hairs of your head are all
numbered.
Luke 12:6 Are not five sparrows sold for two farthings, and not one of them is forgotten
before God? 7 But even the very hairs of your head are all numbered. Fear not
therefore: ye are of more value than many sparrows.
iii. According to other passages, God knows every thought of every
man’s heart,
Proverbs 15:11 Hell and destruction are before the LORD: how much more then the
hearts of the children of men?
Matthew 12:24 But when the Pharisees heard it, they said, This fellow doth not cast out
devils, but by Beelzebub the prince of the devils. 25 And Jesus knew their thoughts,
and said unto them, Every kingdom divided against itself is brought to desolation; and
every city or house divided against itself shall not stand: 26 And if Satan cast out Satan,
he is divided against himself; how shall then his kingdom stand? 27 And if I by
Beelzebub cast out devils, by whom do your children cast them out? therefore they
shall be your judges. 28 But if I cast out devils by the Spirit of God, then the kingdom of
God is come unto you. 29 Or else how can one enter into a strong man’s house, and spoil
his goods, except he first bind the strong man? and then he will spoil his house. 30 He
that is not with me is against me; and he that gathereth not with me scattereth abroad. 31
Wherefore I say unto you, All manner of sin and blasphemy shall be forgiven unto men:
but the blasphemy against the Holy Ghost shall not be forgiven unto men. 32 And
whosoever speaketh a word against the Son of man, it shall be forgiven him: but
whosoever speaketh against the Holy Ghost, it shall not be forgiven him, neither in this
world, neither in the world to come.
Luke 6:6 And it came to pass also on another sabbath, that he entered into the synagogue
and taught: and there was a man whose right hand was withered. 7 And the scribes and
Pharisees watched him, whether he would heal on the sabbath day; that they might find
an accusation against him. 8 But he knew their thoughts, and said to the man which had
the withered hand, Rise up, and stand forth in the midst. And he arose and stood forth. 9
Then said Jesus unto them, I will ask you one thing; Is it lawful on the sabbath days to do
good, or to do evil? to save life, or to destroy it? 10 And looking round about upon them
all, he said unto the man, Stretch forth thy hand. And he did so: and his hand was restored
whole as the other. 11 And they were filled with madness; and communed one with
another what they might do to Jesus.
Luke 16:15 And he said unto them, Ye are they which justify yourselves before men;
but God knoweth your hearts: for that which is highly esteemed among men is
abomination in the sight of God.
Acts 15:8 And God, which knoweth the hearts, bare them witness, giving them the
Holy Ghost, even as he did unto us;
1 John 3:20 For if our heart condemn us, God is greater than our heart, and knoweth
all things.
1. Key Question:
a. How could God know all the details of our travels,
write all our tears in a book, know when any
creature dies, and know the exact number of hairs
on each individual’s head and every man’s thoughts
unless God has omniscience (i.e. a mechanism that
simply allows him to know without having to
acquire or inquire)?
2. Open Theist Counterargument
a. Open Theists might assert that they do believe
that…
i. God does have omniscient knowledge of the
past and present (since those have come
about and exist)
ii. just not the future (since it has not yet come
about and does not yet exist)
3. Rebuttal to Open Theism Counterargument
a. In Open Theism, God’s ability to predict the future
is necessarily rooted in his omniscience of the past
and present.
b. But many of their proof texts actually describe
God’s knowledge of the present, which would
undermine this Open Theist mechanism that God
uses to predict.
c. Example: This is how God is able to know what
we’re about to say or pray or what we need, etc.
Psalm 139:1 To the chief Musician, A Psalm of David. O LORD, thou hast searched
me, and known me. 2 Thou knowest my downsitting and mine uprising, thou
understandest my thought afar off. 3 Thou compassest my path and my lying down,
and art acquainted with all my ways. 4 For there is not a word in my tongue, but, lo,
O LORD, thou knowest it altogether.
Matthew 6:8 Be not ye therefore like unto them: for your Father knoweth what things
ye have need of, before ye ask him.
d. Yet, what is the mechanism by which God is able to
know all things about the past and present?
i. If that mechanism is acquired knowledge
(rather than omniscience) and God’s
knowledge is limited rather than total, then
God doesn’t really know what anyone is
going to say, pray, do, or need – He’s just
guessing, no matter how educated that guess
is.
ii. If God’s knowledge is total and the
mechanism for that total knowledge is an
automatic omniscience (rather than
acquisition by effort), then there is little
basis to deny that such a mechanism of
automatic omniscience would work for the
future as well.
e. (We will establish God’s omniscient knowledge of
the future directly later.)
iv. Many passages present God’s thoughts as infinite
1. Key Question: How could God’s thoughts be unlimited in
number, yet limited in the number of things known?
v. Psalm 40 – God’s thoughts are infinite, beyond number
Psalms 40:5 Many, O LORD my God, are thy wonderful works which thou hast done,
and thy thoughts which are to us-ward: they cannot be reckoned up in order unto
thee: if I would declare and speak of them, they are more than can be numbered.
vi. Psalm 139 (in addition to earlier notes on this passage) – declares
that God’s thoughts are beyond number, infinite
Psalm 139:1 O LORD, thou hast searched me, and known me…2 Thou knowest my
downsitting and mine uprising, thou understandest my thought afar off…4 For there is
not a word in my tongue, but, lo, O LORD, thou knowest it altogether…16 Thine eyes
did see my substance, yet being unperfect; and in thy book all my members were written,
which in continuance 03117 were fashioned, when as yet there was none of them. 17
How precious also are thy thoughts unto me, O God! how great is the sum of them!
18 If I should count them, they are more in number than the sand: when I awake, I
am still with thee.
vii. Psalm 147 – states that the stars, as many as there are, are finite in
number but God’s understanding is beyond number, infinite
Psalm 147:4 He telleth the number of the stars; he calleth them all by their names. 5
Great is our Lord, and of great power: his understanding is infinite.
viii. Isaiah 40:28 – states that there is no searching of God’s
understanding, indicating similarly that its totality is beyond
measure, just as the passages above
Isaiah 40:28 Hast thou not known? hast thou not heard, that the everlasting God, the
LORD, the Creator of the ends of the earth, fainteth not, neither is weary? there is no
searching of his understanding.
ix. Open Theist Rebuttal
1. In response to the passage cited above which indicate that
God knows all things, Open Theists cite passages such as
Jeremiah 19 and 32
2. The core of this Open Theist argument is…
a. that these passages teach that certain ideas and even
possible future choices “never entered God’s mind”
b. and consequently, God does not have…
i. knowledge of all things
ii. OR absolute knowledge of the future (i.e.
true omniscient foreknowledge)
Jeremiah 19:5 They have built also the high places of Baal, to burn their sons with
fire for burnt offerings unto Baal, which I commanded (06680) not, nor spake (01696)
it, neither came it into my mind (03820).
Jeremiah 32:35 And they built the high places of Baal, which are in the valley of the
son of Hinnom, to cause their sons and their daughters to pass through the fire unto
Molech; which I commanded (06680) them not, neither came (05927) it into my
mind (03820), that they should do (06213) this abomination, to cause Judah to sin.
06680 tsavah
a primitive root; TWOT-1887; v
AV-command 514, charge 39, commandment 9, appoint 5, bade 3, order 3, commander
1, misc 4; 494
1) to command, charge, give orders, lay charge, give charge to, order
1a) (Piel)
1a1) to lay charge upon
1a2) to give charge to, give command to
1a3) to give charge unto
1a4) to give charge over, appoint
1a5) to give charge, command
1a6) to charge, command
1a7) to charge, commission
1a8) to command, appoint, ordain (of divine act)
1b) (Pual) to be commanded
01696 dabar
a primitive root; TWOT-399; v
AV-speak 840, say 118, talk 46, promise 31, tell 25, commune 20, pronounce 14, utter 7,
command 4 misc 38; 1143
1) to speak, declare, converse, command, promise, warn, threaten, sing
1a) (Qal) to speak
1b) (Niphal) to speak with one another, talk
1c) (Piel)
1c1) to speak
1c2) to promise
1d) (Pual) to be spoken
1e) (Hithpael) to speak
1f) (Hiphil) to lead away, put to flight
03820 leb
a form of 03824; TWOT-1071a; n m
AV-heart 508, mind 12, midst 11, understanding 10, hearted 7, wisdom 6, comfortably 4,
well 4, considered 2, friendly 2, kindly 2, stouthearted + 047 2, care + 07760 2, misc 21; ;
593
1) inner man, mind, will, heart, understanding
1a) inner part, midst
1a1) midst (of things)
1a2) heart (of man)
1a3) soul, heart (of man)
1a4) mind, knowledge, thinking, reflection, memory
1a5) inclination, resolution, determination (of will)
1a6) conscience
1a7) heart (of moral character)
1a8) as seat of appetites
1a9) as seat of emotions and passions 1a10) as seat of courage
03824 lebab
from 03823; TWOT-1071a; n m
AV-heart 231, consider + 07760 5, mind 4, understanding 3, misc 9; 252
1) inner man, mind, will, heart, soul, understanding
1a) inner part, midst
1a1) midst (of things)
1a2) heart (of man)
1a3) soul, heart (of man)
1a4) mind, knowledge, thinking, reflection, memory
1a5) inclination, resolution, determination (of will)
1a6) conscience
1a7) heart (of moral character)
1a8) as seat of appetites
1a9) as seat of emotions and passions 1a10) as seat of courage
05927 ‘alah
a primitive root; TWOT-1624; v
AV-(come, etc...) up 676, offer 67, come 22, bring 18, ascend 15, go 12, chew 9,
offering 8, light 6, increase 4, burn 3, depart 3, put 3, spring 2, raised 2, arose 2, break 2,
exalted 2, misc 33; 889
1) to go up, ascend, climb
1a) (Qal)
1a1) to go up, ascend
1a2) to meet, visit, follow, depart, withdraw, retreat
1a3) to go up, come up (of animals)
1a4) to spring up, grow, shoot forth (of vegetation)
1a5) to go up, go up over, rise (of natural phenomenon)
1a6) to come up (before God)
1a7) to go up, go up over, extend (of boundary)
1a8) to excel, be superior to
1b) (Niphal)
1b1) to be taken up, be brought up, be taken away
1b2) to take oneself away
1b3) to be exalted
1c) (Hiphil)
1c1) to bring up, cause to ascend or climb, cause to go up
1c2) to bring up, bring against, take away
1c3) to bring up, draw up, train
1c4) to cause to ascend
1c5) to rouse, stir up (mentally)
1c6) to offer, bring up (of gifts)
1c7) to exalt
1c8) to cause to ascend, offer
1d) (Hophal)
1d1) to be carried away, be led up
1d2) to be taken up into, be inserted in
1d3) to be offered
06213 ‘asah
a primitive root; TWOT-1708,1709; v
AV-do 1333, make 653, wrought 52, deal 52, commit 49, offer 49, execute 48, keep 48,
shew 43, prepare 37, work 29, do so 21, perform 18, get 14, dress 13, maker 13, maintain
7, misc 154; 2633
1) to do, fashion, accomplish, make
1a) (Qal)
1a1) to do, work, make, produce
1a1a) to do
1a1b) to work
1a1c) to deal (with)
1a1d) to act, act with effect, effect
1a2) to make
1a2a) to make
1a2b) to produce
1a2c) to prepare
1a2d) to make (an offering)
1a2e) to attend to, put in order
1a2f) to observe, celebrate
1a2g) to acquire (property)
1a2h) to appoint, ordain, institute
1a2i) to bring about
1a2j) to use
1a2k) to spend, pass
1b) (Niphal)
1b1) to be done
1b2) to be made
1b3) to be produced
1b4) to be offered
1b5) to be observed
1b6) to be used
1c) (Pual) to be made
3. However, the Open Theists are misinterpreting the phrase
“neither came it into my mind”
4. As indicated in the vocabulary above, the Hebrew word for
“mind” is “leb” (Strong’s No. 03820), which means “inner
man, mind, will, heart, understanding” and includes
“inclination, resolution, appetite” as well
a. God is simply stating here that he never willed the
sacrificing of children, he never desired it, had an
appetite for it, nor intended it, nor was inclined
toward it and he did not command it or speak it
either
b. There is simply no reason to understand this
passage as though God were saying he was totally
surprised to see men doing this because he never
conceived of even the possibility of such actions
5. Conclusions:
a. Jeremiah 19 and 32 do not offer any evidence
contradicting that God’s knowledge is infinite and
complete
b. God’s knowledge of the future is absolute, certain, and complete
i. Background:
1. Neither Calvinism, nor Freewill Theology (whether
traditional Arminianism or our view), nor Open Theism
deny that God exercises determinism.
2. They differ according to the amount of determinism:
a. For Calvinism, God’s determinism is…
i. Total and meticulous over every detail,
event, and choice.
ii. Entirely “hard determinism,” which
means that God is the initiator of even all
human choices.
1. God foreknows because he
determines ahead of time.
a. (…or alternately, God’s
knowledge itself determines
or causes what he knows to
unfold in history.)
iii. (Entirely unconditional.)
iv. Concerning the definition of “hard
determinism” including that God is the
initiator of “all” even “evil” human choices.
1. This is proved by the repeated
Calvinist doctrine “Compatibilistic
Will,” which itself is not the problem
except for the Calvinist hidden
premise that God’s will the “primary
mover” or initiator and man is will is
secondary and resultant from God’s
primary, initiating choice.
2. When combined with foreknowledge
and identifying God as the
secondary, reactive mover rather
than the primary, initiating mover,
“compatibilistic will” poses no
problem for libertarian freedom.
3. But, the key point here is that Dr.
White is purposefully brining up
examples in which the human
actions are sinful and yet in Dr.
White’s words, God is “sovereignly”
“predestining” them and the humans
have no “libertarian, free choice” to
choose not to do these sinful thing.
Dr. James White: We heard something about libertarian freedom and I would like to
just remind everyone who is listening this evening, in Genesis chapter 50 verse 20,
Joseph recognized that he had learned something in his life that I think we need to
understand as well. For when his brothers fall in fear before him, their father having died
now, they [are] fearing that Joseph is going to take retribution upon them for having sold
him into slavery, what does he say? He recognizes a divine truth. He says, "You meant
it for evil, but God meant it for good." The parallel in the Hebrew is very, very
clear. In one action, the intention of the hearts of his brothers was evil, but the
intention of God was just as much there, but it was holy, and just, and right. And he
goes on to say, "to save many people alive to this day." God had a purpose. God knew
what was coming. God knew the future and he acted in such a way even in the sinful
actions of man. Now, that is not something that fits well with the libertarian concept.
God cannot be involved in an action, that is certain from his perspective, and
libertarianism continue to exist. The same is true in Isaiah chapter 10. Here you have
the Assyrians being brought against Israel as God's means of punishing Israel. And yet in
Isaiah chapter 10 verse 7 we read, 'Yet it does not so intend, nor does it plan so in its
heart but rather it is its purpose to destroy and to cut off many nations. In this passage we
have a clear presentation of the fact that while God uses Assyria he then judges the
Assyrian king based upon the evil intentions of his heart. He does not glorify God. And
therefore even though God says, 'I'm bringing Assyria against you for my purpose
and my intention, I am then going to punish the Assyrians for the intentions of their
hearts.' How do we understand this in a libertarian concept, especially in an Open
Theistic concept, where God in Isaiah 10, he says, 'I'm bringing Assyria.' What if the
Assyrian king had had a freewill, libertarian decision to not come against Israel?
This would not only render Isaiah a false prophet, but would leave God without an ability
to punish his people. All of these cause great problems for that perspective. And of
course, Acts chapter 4 verses 27-28, the early church gathering in prayer recognizes
the utter sovereignty of God, recognizes that what Pilate did, and what Herod did,
and what the Jewish people did, and what the Gentiles did in the crucifixion of the
very Son of God, was what God's purpose had predestined to take place. Now we
know that these involved sinful actions on their part, and literally myriads of
allegedly freewill actions in the libertarian perspective, which cannot be known to
God [in the Open Theist perspective]." – Calvinism vs. Open Theism Debate, featuring
Dr. James White (Calvinist) and Dr. John Sanders (Open Theist), MPEG Audio File,
Part 2 of 5, approximately 1:55-4:30 minutes
b. For Freewill Theology, God’s determination is…
i. Limited to specific areas and events
1. Common examples:
a. God determines what
covenants to make with men
and when.
b. God determines and executes
justice (including in terms of
the covenants).
c. God determines to offer
salvation and atonement
through the incarnation of the
Word.
d. *God retains the right to
determine exactly which
individual becomes ruler
over which kingdom.
i. Pharaoh – Exodus
9:13, 16, Romans
9:17
ii. Daniel 2:20-21, 36-44
ii. Inclusive of a “soft determinism” – God
uses his ability to foreknow to determine
whether or not to allow for a time entirely
free human and angelic choices that occur
outside of his will.
1. God foreknows these choices and
determines to allow them for a time,
so that men might learn things like…
a. the result of evil,
b. the need to endure in
righteousness,
c. the need to be just,
d. and the consequences of
disobeying him and losing his
protection
iii. (Inclusive of both conditional and
unconditional determinations.)
1. With the conditional, God
determines only his responses to
foreknown human choices, not the
human choices themselves.
c. For Open Theism, God’s determinism is…
i. Also necessarily limited because it rejects
the total and meticulous determinism of
Calvinism.
ii. Entirely “hard determinism” since “soft
determinism” can only occur if God has
foreknowledge of future choices that he can
determine to allow.
iii. (Can be conditional in determining
responses to past and present choices but
must be unconditional with regard to all
determined future events since God has no
foreknowledge upon which to conditionally
make his determinations.)
ii. Implications
1. When God declares minute and trivial details about future
events…
a. Freewill theology can ascribe the minute, trivial
details as a product of foreknowledge and the major
events as a result of limited, general determinism.
b. On the other hand, since Open Theism rejects God’s
omniscient foreknowledge, minute details over
trivial matters must be ascribed to God’s
determinism.
i. At which point, God’s determinism in Open
Theism becomes more and more the
meticulous and total determinism of
Calvinism – the very doctrine they desire to
refute.
iii. Isaiah
1. In chapters 41, 42, 43, 44, 45, 46, and 48, God states
repeatedly that one thing that proves he is the true God and
others are false gods is his ability to declare events long
before they happen.
Isaiah 41:4 Who hath wrought and done it, calling the generations from the
beginning? I the LORD, the first, and with the last; I am he...22 Let them bring them
forth, and shew us what shall happen: let them shew the former things, what they be,
that we may consider them, and know the latter end of them; or declare us things for
to come. 23 Shew the things that are to come hereafter, that we may know that ye
are gods: yea, do good, or do evil, that we may be dismayed, and behold it together. 24
Behold, ye are of nothing, and your work of nought: an abomination is he that chooseth
you. 25 I have raised up one from the north, and he shall come: from the rising of the
sun shall he call upon my name: and he shall come upon princes as upon morter, and as
the potter treadeth clay. 26 Who hath declared from the beginning, that we may
know? and beforetime, that we may say, He is righteous? yea, there is none that
sheweth, yea, there is none that declareth, yea, there is none that heareth your words.
Isaiah 42:8 I am the LORD: that is my name: and my glory will I not give to another,
neither my praise to graven images. 9 Behold, the former things are come to pass, and
new things do I declare: before they spring forth I tell you of them...17 They shall be
turned back, they shall be greatly ashamed, that trust in graven images, that say to the
molten images, Ye are our gods. 18 Hear, ye deaf; and look, ye blind, that ye may see.
Isaiah 43:9 Let all the nations be gathered together, and let the people be assembled: who
among them can declare this, and shew us former things? let them bring forth their
witnesses, that they may be justified: or let them hear, and say, It is truth. 10 Ye are my
witnesses, saith the LORD, and my servant whom I have chosen: that ye may know and
believe me, and understand that I am he: before me there was no God formed,
neither shall there be after me. 11 I, even I, am the LORD; and beside me there is no
saviour. 12 I have declared, and have saved, and I have shewed, when there was no
strange god among you: therefore ye are my witnesses, saith the LORD, that I am God.
13 Yea, before the day was I am he; and there is none that can deliver out of my
hand: I will work, and who shall let it?...18 Remember ye not the former things, neither
consider the things of old. 19 Behold, I will do a new thing; now it shall spring forth;
shall ye not know it? I will even make a way in the wilderness, and rivers in the desert.
Isaiah 44:6 Thus saith the LORD the King of Israel, and his redeemer the LORD of
hosts; I am the first, and I am the last; and beside me there is no God. 7 And who, as
I, shall call, and shall declare it, and set it in order for me, since I appointed the
ancient people? and the things that are coming, and shall come, let them shew unto
them. 8 Fear ye not, neither be afraid: have not I told thee from that time, and have
declared it? ye are even my witnesses. Is there a God beside me? yea, there is no
God; I know not any. 9 They that make a graven image are all of them vanity; and
their delectable things shall not profit; and they are their own witnesses; they see not, nor
know; that they may be ashamed.
Isaiah 45:1 Thus saith the LORD to his anointed, to Cyrus, whose right hand I have
holden, to subdue nations before him; and I will loose the loins of kings, to open
before him the two leaved gates; and the gates shall not be shut; 2 I will go before thee,
and make the crooked places straight: I will break in pieces the gates of brass, and cut in
sunder the bars of iron: 3 And I will give thee the treasures of darkness, and hidden
riches of secret places, that thou mayest know that I, the LORD, which call thee by
thy name, am the God of Israel. 4 For Jacob my servant’s sake, and Israel mine
elect, I have even called thee by thy name: I have surnamed thee, though thou hast
not known me. 5 I am the LORD, and there is none else, there is no God beside me: I
girded thee, though thou hast not known me: 6 That they may know from the rising of the
sun, and from the west, that there is none beside me. I am the LORD, and there is
none else. 7 I form the light, and create darkness: I make peace, and create evil: I
the LORD do all these things.
Isaiah 46:5 To whom will ye liken me, and make me equal, and compare me, that we
may be like? 6 They lavish gold out of the bag, and weigh silver in the balance, and hire a
goldsmith; and he maketh it a god: they fall down, yea, they worship. 7 They bear him
upon the shoulder, they carry him, and set him in his place, and he standeth; from his
place shall he not remove: yea, one shall cry unto him, yet can he not answer, nor save
him out of his trouble. 8 Remember this, and shew yourselves men: bring it again to
mind, O ye transgressors. 9 Remember the former things of old: for I am God, and
there is none else; I am God, and there is none like me, 10 Declaring the end from
the beginning, and from ancient times the things that are not yet done, saying, My
counsel shall stand, and I will do all my pleasure: 11 Calling a ravenous bird (05861)
from the east, the man that executeth my counsel from a far country: yea, I have
spoken it, I will also bring it to pass; I have purposed it, I will also do it.
05861 ‘ayit
from 05860; TWOT-1610a; n m
AV-fowl 4, bird 2, ravenous bird 2; 8
1) bird of prey, a swooper
a. God’s references to having declared these events
from the beginning no doubt refer back to
Deuteronomy 28:49 (compare to Isaiah 46:11
above).
Deuteronomy 28:49 The LORD shall bring a nation against thee from
far, from the end of the earth, as swift as the eagle (05404) flieth; a
nation whose tongue thou shalt not understand;
05404 nesher
from an unused root meaning to lacerate; TWOT-1437; n m
AV-eagle 26; 26
1) eagle, vulture, griffon-vulture
Isaiah 48:3 I have declared the former things from the beginning; and they went
forth out of my mouth, and I shewed them; I did them suddenly, and they came to
pass. 4 Because I knew that thou art obstinate, and thy neck is an iron sinew, and thy
brow brass; 5 I have even from the beginning declared it to thee; before it came to
pass I shewed it thee: lest thou shouldest say, Mine idol hath done them, and my
graven image, and my molten image, hath commanded them. 6 Thou hast heard, see
all this; and will not ye declare it? I have shewed thee new things from this time, even
hidden things, and thou didst not know them. 7 They are created now, and not from
the beginning; even before the day when thou heardest them not; lest thou shouldest
say, Behold, I knew them. 8 Yea, thou heardest not; yea, thou knewest not; yea, from
that time that thine ear was not opened: for I knew that thou wouldest deal very
treacherously, and wast called a transgressor from the womb. 9 For my name’s sake will
I defer mine anger, and for my praise will I refrain for thee, that I cut thee not off. 10
Behold, I have refined thee, but not with silver; I have chosen thee in the furnace of
affliction. 11 For mine own sake, even for mine own sake, will I do it: for how should
my name be polluted? and I will not give my glory unto another. 12 Hearken unto me, O
Jacob and Israel, my called; I am he; I am the first, I also am the last. 13 Mine hand
also hath laid the foundation of the earth, and my right hand hath spanned the heavens:
when I call unto them, they stand up together. 14 All ye, assemble yourselves, and hear;
which among them hath declared these things? The LORD hath loved him: he will do
his pleasure on Babylon, and his arm shall be on the Chaldeans. 15 I, even I, have
spoken; yea, I have called him: I have brought him, and he shall make his way
prosperous. 16 Come ye near unto me, hear ye this; I have not spoken in secret from
the beginning; from the time that it was, there am I: and now the Lord GOD, and
his Spirit, hath sent me. 17 Thus saith the LORD, thy Redeemer, the Holy One of
Israel; I am the LORD thy God which teacheth thee to profit, which leadeth thee by the
way that thou shouldest go.
b. Now, throughout these chapters, God speaks of his
ability to declare the future events right alongside
declarations that God himself is going to bring those
events about.
c. So, determinism is certainly at work here, not just
simple foreknowledge (i.e. foreknowledge of
undetermined events).
d. But, the text specifies which things God is
determining and they all pertain to raising up a
particular man to be king from the north and
bringing him to power.
i. Isaiah 41:25 for an early example
ii. So, this kind of determinism is well within
the limited, general determinism accepted by
Freewill and Open Theism.
e. However, foreknowledge is also included…
i. When God made such determinations from
the beginning, he did it foreknowing what
kind of men that particular generation of
Israelites would be – Isaiah 48:3-5, 8.
1. So, God’s determinations here not
only fall into the categories of
limited, general determinism…
2. But they are also conditional…
3. And based upon foreknowledge of
men’s inner traits.
ii. This demonstrates that foreknowledge is
conditionally motivating the determinism in
these chapters.
1. It is not the “hard determinism” or
total, meticulous, and unconditional
determinism of Calvinism.
f. Open Theist Counterargument
i. The problem for Open Theists is the element
of foreknowledge employed in the
determinations.
ii. The Open Theist’s recourse is to say that
God predicted general trends about future
Israelites based on ample, reliable past
experience rather than foreknowing specific
details about each individual Israelite in that
future generation.
g. Refutation of Open Theist Counterargument
i. First, is this kind of prediction of general
trends that God repeatedly says the false
gods cannot do and that therefore prove he
alone is God?
1. Certainly false prophets can make
the same kind of predictions.
2. For God to stake his reputation on
something he alone can do, it would
have to surpass the prediction of
mere general trends.
a. For this reason, the next point
becomes more important.
ii. Second, Isaiah 45:1 – God’s declaration of
the name of King Cyrus 100-200 years
before Cyrus lived and reigned.
1. This is acknowledged by Open
Theists as well.
2. Isaiah’s prophecies (and book) were
given between 742-701 BC.
“Isaiah – flourished 8th century BC, Jerusalem, (“God Is Salvation”) prophet after
whom the biblical Book of Isaiah is named (only some of the first 39 chapters are
attributed to him), a significant contributor to Jewish and Christian traditions. His call to
prophecy in about 742 BC coincided with the beginnings of the westward expansionof
the Assyrian empire, which threatened Israel and which Isaiah proclaimed to be a
warning from God to a godless people.” – Encyclopaedia Britannica 2004 Deluxe Edition
“Isaiah, Book of – also spelled Isaias, one of the major prophetical writings of the Old
Testament. The superscription identifies Isaiah as the son of Amoz and his book as “the
vision of Isaiah . . . concerning Judah and Jerusalem in the days of Uzziah, Jotham, Ahaz,
and Hezekiah, kings of Judah.” According to 6:1, Isaiah received his call “in the year
that King Uzziah died” (742 BC), and his latest recorded activity is dated in 701
BC.” – Encyclopaedia Britannica 2004 Deluxe Edition
3. Cyrus lived and reigned between
590-529 BC.
“Cyrus II – born 590–580 BC, Media, or Persis [now in Iran] died c. 529, Asia, byname
Cyrus The Great conquerorwho founded the Achaemenian empire, centred on Persia and
comprising the Near East from the Aegean Sea eastward to the Indus River. He is also
remembered in the Cyrus legend—first recorded by Xenophon, Greek soldier and author,
inhis Cyropaedia —as a tolerant and ideal monarch who was called the father of his
people by the ancient Persians. In the Bible he is the liberator of the Jews who were
captive in Babylonia.” – Encyclopaedia Britannica 2004 Deluxe Edition
4. Even Cyrus’ grandfather (with whom
he shares a name) AND great
grandfather did not come to power
until after Isaiah’s prophecies.
“Cyrus I – flourished 7th century BC, Achaemenian king, the son of Teispes and
grandfather of Cyrus II the Great; he had control over Anshan (northeast ofSusa in Elam)
and possibly also over Parsumash to the east during the second half of the 7th century.
Although he sent aid to Shamash-shum-ukin of Babylon (651), who was in revolt
against Assyria, Cyrus was forced to accept Assyrian overlordship about 639, after the
conquest of Elam by Ashurbanipal; and he sent his eldest son, Arukku, with tribute to
Nineveh.” – Encyclopaedia Britannica 2004 Deluxe Edition
“Teispes – flourished 7th century BC, Old Persian Chishpish early Achaemenid Persian
king (reigned c. 675–c. 640), the forefather of the great kings Darius I and Cyrus II.” –
Encyclopaedia Britannica 2004 Deluxe Edition
5. Key Question: So, how did God
know this would be the king’s name
100 years beforehand and before
even his great grandfather came to
power?
6. Key Fact: Imagine the myriad of
events and human choices that
determine who remains in power for
100 years, who marries who, what
each child’s name will be, and which
child will inherit power.
iii. Conclusions:
1. Within Open Theism, all of these
choices, even the trivial choosing of
the child’s name, are all determined
by God.
2. And the purpose of God exercising
such meticulous determinism
according to Isaiah is to demonstrate
his glory.
3. This is identical to Calvinist’s
meticulous level of determinism
AND Calvinism’s purpose, which is
for God to show his glory by such
determinism.
4. So, what basis remains for Open
Theist’s to reject Calvinistic
determinism?
5. Isaiah 45:1 is not an isolated
example – we will see many others a
little later on.
a. Over and over again Open
Theism will have to relegate
myriads of minute, trivial
details to God’s determinism.
6. Ultimately, Open Theism’s
rejection of simple foreknowledge
results in the very Calvinist view
they are trying to avoid and reject.
iv. Romans 8:27-30 – God’s foreknowledge of the choices of the elect
1. Foreknowledge and Predestined Together.
Romans 8:27 And he that searcheth the hearts knoweth what is the mind of the Spirit,
because he maketh intercession for the saints according to the will of God. 28 And we
know that all things work together for good to them that love God, to them who are the
called according to his purpose. 29 For whom he did foreknow (4267), he also did
predestinate (4309) to be conformed to the image of his Son, that he might be the
firstborn among many brethren. 30 Moreover whom he did predestinate, them he also
called: and whom he called, them he also justified: and whom he justified, them he also
glorified.
4267 proginosko
from 4253 and 1097; TDNT-1:715,119; v
AV-foreknow 2, foreordain 1, know 1, know before 1; 5
1) to have knowledge before hand
2) to foreknow
2a) of those whom God elected to salvation
3) to predestinate
2. The Greek word for “foreknow” is “proginosko” (Strong’s
No. 4267).
a. The Open Theist argument is that “proginosko”
here means “to know all along” as it is in Acts 26:5
Acts 26:1 Then Agrippa said unto Paul, Thou art permitted to speak for thyself. Then
Paul stretched forth the hand, and answered for himself: 2 I think myself happy, king
Agrippa, because I shall answer for myself this day before thee touching all the things
whereof I am accused of the Jews: 3 Especially because I know thee to be expert in all
customs and questions which are among the Jews: wherefore I beseech thee to hear me
patiently. 4 My manner of life from my youth, which was at the first among mine
own nation at Jerusalem, know all the Jews; 5 Which knew (4267) me from the
beginning, if they would testify, that after the most straitest sect of our religion I lived a
Pharisee.
b. However, “proginosko” also means “in advance
before an event”
3. In Romans 8:27-30, “proginosko” means “in advance
before an event”
a. The predestining took place beforehand.
4309 proorizo
from 4253 and 3724; TDNT-5:456,728; v
AV-predestinate 4, determine before 1, ordain 1; 6
1) to predetermine, decide beforehand
2) in the NT of God decreeing from eternity
3) to foreordain, appoint beforehand
4. Now, the predestining cannot just be a process…
a. Ex. God predetermined the process of conforming
to Jesus Christ and later applied that predetermined
process to those he discovered along the way as
history unfolded.
b. …Because the predestining here is applied to “those
whom God foreknew.”
i. This means that these same individuals that
were foreknown experienced the
predetermining.
5. Conclusions:
a. Since the predetermining is applied to specific
individuals (the elect) and it takes place
beforehand, God must have known those individuals
beforehand when he did the predestining, not
merely later along the way after the predestining.
b. Both traditional Freewill and Open Theism reject
that God determines human choices, including
choices regarding salvation.
i. Consequently, Romans 8 works well with
traditional Freewill theology, which accepts
simple foreknowledge, so that God can
predestine specific individuals in advance
because he truly knows in advance which
individuals will choose to love him (verse
27-28).
ii. But this does not work for Open Theism
because it demonstrates that God foreknows
the freewill choices of all men concerning
salvation until the end of human history
even predestining them based upon his
foreknowledge of their choice.
c. Romans 8 demonstrates that God has detailed,
absolute foreknowledge even of things God himself
does not determine, specifically in this passage
men’s own free choices.
v. Many passages exhibiting God’s meticulous knowledge of trivial
future details.
1. Earlier we indicated that the prophecy of Cyrus in Isaiah 45
was not an isolated example.
2. Consider all the free human choices that would have to be
determined in order for the details in these prophecies to be
known with certainty beforehand.
3. Open Theists are forced to ascribe all these details to God’s
determinism.
a. Once again, Open Theism’s determinism is shown
to be indistinguishable from the meticulous and
trivial determinism of Calvinism.
b. And, having interpreted all such passages in terms
of God’s determinism in order to support their own
view, there remains no basis for Open Theists to
object to Calvinists interpreting these passages to
support the Calvinist view of meticulous
determinism.
4. Joseph – Genesis 37:5-36, 39:1-42:6
a. God predicts that Joseph would rule Egypt and that
his brothers would bow down to him.
b. Key Questions:
i. How many freewill decisions were involved
in bringing this to pass?
ii. What if Jacob did not decide to send Joseph
to visit his brother’s that day? (37:12-13)
iii. What if Joseph’s brothers (11 individuals)
had decided not to sell Joseph but to kill him
instead as was their original plan? (37:20,
26)
iv. What if Reuben had been able to arrange for
freeing Joseph before Joseph was sold?
(37:21, 29)
v. What if the slave traders had decided not to
go to Egypt or not to sell Joseph or to sell
him to someone else or to kill him? (37:28)
vi. What if Potipher or Potifer’s wife or the
keeper of the prison or the butler or the
baker or Pharaoh himself had made different
decisions?
c. In the Open Theist model, God would have to
determine all these human choices and other events
including some minute and trivial details.
5. David – Psalm 139:2-12, 16
Psalm 139:1 To the chief Musician, A Psalm of David. O LORD, thou hast searched
me, and known me. 2 Thou knowest my downsitting and mine uprising, thou
understandest my thought afar off. 3 Thou compassest my path and my lying down,
and art acquainted with all my ways. 4 For there is not a word in my tongue, but, lo, O
LORD, thou knowest it altogether. 5 Thou hast beset me behind and before, and laid
thine hand upon me. 6 Such knowledge is too wonderful for me; it is high, I cannot attain
unto it. 7 Whither shall I go from thy spirit? or whither shall I flee from thy presence? 8 If
I ascend up into heaven, thou art there: if I make my bed in hell, behold, thou art there. 9
If I take the wings of the morning, and dwell in the uttermost parts of the sea; 10 Even
there shall thy hand lead me, and thy right hand shall hold me. 11 If I say, Surely the
darkness shall cover me; even the night shall be light about me. 12 Yea, the
darkness hideth not from thee; but the night shineth as the day: the darkness and
the light are both alike to thee. 13 For thou hast possessed my reins: thou hast covered
me in my mother’s womb. 14 I will praise thee; for I am fearfully and wonderfully
made: marvellous are thy works; and that my soul knoweth right well. 15 My substance
was not hid from thee, when I was made in secret, and curiously wrought in the
lowest parts of the earth. 16 Thine eyes did see my substance, yet being unperfect;
and in thy book all my members were written, which in continuance (03117) were
fashioned, when as yet there was none of them.
03117 yowm
from an unused root meaning to be hot; TWOT-852; n m
AV-day 2008, time 64, chronicles + 01697 37, daily 44, ever 18, year 14, continually 10,
when 10, as 10, while 8, full 8 always 4, whole 4, alway 4, misc 44; 2287
1) day, time, year
1a) day (as opposed to night)
1b) day (24 hour period)
1b1) as defined by evening and morning in Genesis 1
1b2) as a division of time
1b2a) a working day, a day’s journey
1c) days, lifetime (pl.)
1d) time, period (general)
1e) year
1f) temporal references
1f1) today
1f2) yesterday
1f3) tomorrow
a. Verse 16, the word for “continuance” is “yowm”
(Strong’s No. 3117)
i. This is why other translations state that all
David’s “days” were recorded in God’s
book before they ever occurred.
(NIV) Psalm 139:16 Your eyes saw my unformed body. All the days ordained for me
were written in your book before one of them came to be.
(NKJV) Psalm 139:16 Your eyes saw my substance, being yet unformed. And in Your
book they were written, the days fashioned for me, when as yet there were none of
them.
b. David’s main thrust here is that there is nothing
hidden from God’s sight
i. His inclusion of references to future items is
within the midst of such a general
declaration
ii. …and meant to be part of those things that
God sees and are not hidden from God.
6. Matthew 27:3-9
a. Here Matthew states that God knew ahead of
time…
i. The exact amount of money that would be
given to Judas for betraying Jesus.
ii. AND that the money would be used to buy a
specific field that would be available for sale
at that time.
Matthew 27:3 Then Judas, which had betrayed him, when he saw that he was
condemned, repented himself, and brought again the thirty pieces of silver to the chief
priests and elders. 4 Saying, I have sinned in that I have betrayed the innocent blood.
And they said, What is that to us? see thou to that. 5 And he cast down the pieces of
silver in the temple, and departed, and went and hanged himself. 6 And the chief priests
took the silver pieces, and said, It is not lawful for to put them into the treasury, because
it is the price of blood. 7 And they took counsel, and bought with them the potter’s
field, to bury strangers in. 8 Wherefore that field was called, The field of blood, unto
this day. 9 Then was fulfilled that which was spoken by Jeremy the prophet, saying,
And they took the thirty pieces of silver, the price of him that was valued, whom
they of the children of Israel did value.
Zechariah 11:12 And I said unto them, If ye think good, give me my price; and if not,
forbear. So they weighed for my price thirty pieces of silver. 13 And the LORD said
unto me, Cast it unto the potter: a goodly price that I was prised at of them. And I took
the thirty pieces of silver, and cast them to the potter in the house of the LORD.
b. Zechariah prophesied from 520-518 BC.
“Zechariah, Book of – According to dates mentioned in chapters 1–8, Zechariah was
active from 520 to 518 BC.” – Encyclopaedia Britannica 2004 Deluxe Edition
i. That means that for over 500 years every
cultural trend, event, and human decision
that affected currency, wages, and property
values would have to be determined by God.
c. Key Questions:
i. What if Judas had decided not to betray
Jesus?
ii. The amount of money is such a trivial detail,
but what if the chief priests had decided to
pay a different amount?
iii. What if Judas had decided not to kill
himself?
iv. What if the chief priests had decided not to
use the money to buy the potter’s field?
v. What if the potter’s field had already been
sold, was not for sale, or someone else had
decided to buy it?
d. In the Open Theist model, God would have to
determine all these human choices and other events
including some minute and trivial details.
7. Deuteronomy 17:14, Deuteronomy 28:36
a. Key Questions:
i. How does God know the thoughts of a
generation of Israelites centuries later that
would ask for a king?
ii. How did God know the order of these two
events that were both more than 300 years
after Moses and over 400 years apart
themselves?
iii. How did God know that they would ask for
a king before they would be exiled?
iv. How does God know the exact reason the
people would cite for obtaining a king?
Deuteronomy 17:14 When thou art come unto the land which the LORD thy God
giveth thee, and shalt possess it, and shalt dwell therein, and shalt say, I will set a king
over me, like as all the nations that are about me; 15 Thou shalt in any wise set him
king over thee, whom the LORD thy God shall choose: one from among thy brethren
shalt thou set king over thee: thou mayest not set a stranger over thee, which is not thy
brother.
Deuteronomy 38:15 But it shall come to pass, if thou wilt not hearken unto the voice
of the LORD thy God, to observe to do all his commandments and his statutes which I
command thee this day; that all these curses shall come upon thee, and overtake thee…36
The LORD shall bring thee, and thy king which thou shalt set over thee, unto a
nation which neither thou nor thy fathers have known; and there shalt thou serve
other gods, wood and stone.
b. This prediction from Moses is fulfilled over 300
years later in the time of Samuel and Saul.
“Moses – flourished 14th–13th century BC, Hebrew prophet, teacher, and leader who,
in the 13th century BCE (before the Common Era, or BC), delivered his people from
Egyptian slavery.” – Encyclopaedia Britannica 2004 Deluxe Edition
“Samuel – flourished 11th century BC, Israel, religious hero in the history of Israel,
represented in the Old Testament in every role of leadership open to a Jewish man of his
day—seer, priest, judge, prophet, and military leader. His greatest distinction was his role
in the establishment of the monarchy in Israel.” – Encyclopaedia Britannica 2004 Deluxe
Edition
“Saul – flourished 11th century BC, Israel, first king of Israel (c. 1021–1000 BC).” –
Encyclopaedia Britannica 2004 Deluxe Edition
1 Samuel 8:1 And it came to pass, when Samuel was old, that he made his sons judges
over Israel. 2 Now the name of his firstborn was Joel; and the name of his second, Abiah:
they were judges in Beersheba. 3 And his sons walked not in his ways, but turned aside
after lucre, and took bribes, and perverted judgment. 4 Then all the elders of Israel
gathered themselves together, and came to Samuel unto Ramah, 5 And said unto
him, Behold, thou art old, and thy sons walk not in thy ways: now make us a king to
judge us like all the nations. 6 But the thing displeased Samuel, when they said, Give
us a king to judge us. And Samuel prayed unto the LORD.
c. Moreover, God even tells Samuel beforehand the
circumstances of his first meeting with Saul.
i. Key Questions:
1. How does God know Saul will come
to Samuel at all the next day?
2. How does God know the time of day
that Saul will come to Samuel?
1 Samuel 9:15 Now the LORD had told Samuel in his ear a day before Saul came,
saying, 16 To morrow about this time I will send thee a man out of the land of
Benjamin, and thou shalt anoint him to be captain over my people Israel, that he may
save my people out of the hand of the Philistines: for I have looked upon my people,
because their cry is come unto me. 17 And when Samuel saw Saul, the LORD said
unto him, Behold the man whom I spake to thee of! this same shall reign over my
people.
ii. When we look at the details, more questions
arise:
1. What if the asses had not been lost?
2. What if Kish decided not to send his
son to look for them but just a
servant?
3. What if the asses had been found in
one of the many places Saul looked
before coming near to where Samuel
dwelt?
4. What if they had chosen to go
somewhere else next to look instead
of near to where Samuel was?
5. What if the servant had agreed when
Saul decided to give up?
6. What if the servant decided not to
say anything to Saul?
7. What if Saul and the servant were
dissuaded by the issue of what to
offer Samuel?
8. What if Saul had chosen a servant to
come with him who did not know of
Samuel?
iii. Are all these trivial decisions determined by
God?
1 Samuel 9:3 And the asses of Kish Saul’s father were lost. And Kish said to Saul his
son, Take now one of the servants with thee, and arise, go seek the asses. 4 And he
passed through mount Ephraim, and passed through the land of Shalisha, but they found
them not: then they passed through the land of Shalim, and there they were not: and he
passed through the land of the Benjamites, but they found them not. 5 And when they
were come to the land of Zuph, Saul said to his servant that was with him, Come,
and let us return; lest my father leave caring for the asses, and take thought for us. 6
And he said unto him, Behold now, there is in this city a man of God, and he is an
honourable man; all that he saith cometh surely to pass: now let us go thither;
peradventure he can shew us our way that we should go. 7 Then said Saul to his
servant, But, behold, if we go, what shall we bring the man? for the bread is spent in
our vessels, and there is not a present to bring to the man of God: what have we? 8 And
the servant answered Saul again, and said, Behold, I have here at hand the fourth part of a
shekel of silver: that will I give to the man of God, to tell us our way. 9 (Beforetime in
Israel, when a man went to enquire of God, thus he spake, Come, and let us go to the
seer: for he that is now called a Prophet was beforetime called a Seer.) 10 Then said Saul
to his servant, Well said; come, let us go. So they went unto the city where the man of
God was. 11 And as they went up the hill to the city, they found young maidens going out
to draw water, and said unto them, Is the seer here? 12 And they answered them, and
said, He is; behold, he is before you: make haste now, for he came to day to the city; for
there is a sacrifice of the people to day in the high place: 13 As soon as ye be come into
the city, ye shall straightway find him, before he go up to the high place to eat: for the
people will not eat until he come, because he doth bless the sacrifice; and afterwards they
eat that be bidden. Now therefore get you up; for about this time ye shall find him. 14
And they went up into the city: and when they were come into the city, behold, Samuel
came out against them, for to go up to the high place…19 And Samuel answered Saul,
and said, I am the seer: go up before me unto the high place; for ye shall eat with me to
day, and to morrow I will let thee go, and will tell thee all that is in thine heart. 20 And as
for thine asses that were lost three days ago, set not thy mind on them; for they are found.
And on whom is all the desire of Israel? Is it not on thee, and on all thy father’s house?
iv. Notice from verse 6 that Samuel has a
reputation that “all that he saith cometh
surely to pass.”
1. He has a reputation for knowing the
future.
2. Yet the servant is not thinking that
God has determined where the lost
asses will be, but simply that Samuel
knows the future as revealed to him
by God concerning where the asses
will be located.
v. In other words, as recorded in the
servant’s comment, God and the prophet
have a reputation for knowing the future.
d. In the Open Theist model, God would have to
determine all these human choices and other events
including some minute and trivial details.
8. Concerning the exile predicted by God in Deuteronomy
38:15, 36…
a. Key Questions:
i. How does God know the thoughts of a
generation of Israelites centuries later that
they would sin and need to be kicked out of
the land rather than repent as Nineveh did?
ii. Did God determine the choices of all those
Israelites to prevent them from repenting?
Deuteronomy 38:15 But it shall come to pass, if thou wilt not hearken unto the voice
of the LORD thy God, to observe to do all his commandments and his statutes which I
command thee this day; that all these curses shall come upon thee, and overtake thee…36
The LORD shall bring thee, and thy king which thou shalt set over thee, unto a
nation which neither thou nor thy fathers have known; and there shalt thou serve
other gods, wood and stone…41 Thou shalt beget sons and daughters, but thou shalt not
enjoy them; for they shall go into captivity…49 The LORD shall bring a nation
against thee from far, from the end of the earth, as swift as the eagle flieth; a nation
whose tongue thou shalt not understand; 50 A nation of fierce countenance, which
shall not regard the person of the old, nor shew favour to the young: 51 And he shall eat
the fruit of thy cattle, and the fruit of thy land, until thou be destroyed: which also shall
not leave thee either corn, wine, or oil, or the increase of thy kine, or flocks of thy sheep,
until he have destroyed thee. 52 And he shall besiege thee in all thy gates, until thy
high and fenced walls come down, wherein thou trustedst, throughout all thy land: and
he shall besiege thee in all thy gates throughout all thy land, which the LORD thy
God hath given thee.
9. Josiah
a. Cyrus is not the only example.
b. Other Names Known Centuries in Advance
c. 1 Kings 13:1-2
1 Kings 13:1 And, behold, there came a man of God out of Judah by the word of the
LORD unto Bethel: and Jeroboam stood by the altar to burn incense. 2 And he cried
against the altar in the word of the LORD, and said, O altar, altar, thus saith the
LORD; Behold, a child shall be born unto the house of David, Josiah by name; and
upon thee shall he offer the priests of the high places that burn incense upon thee, and
men’s bones shall be burnt upon thee.
d. This prophecy occurs during the reign of King
Jeroboam who reigned from 922-901 BC.
“Biblical literature, Old Testament literature, The Nevi'im (the Prophets), Kings:
Solomon's successors – Jeroboam I of Israel (reigned 922–901 BCE) attempted to bring
about religious and political reforms.” – Encyclopaedia Britannica 2004 Deluxe Edition
e. Yet Josiah didn’t live until 640-609 BC.
“Josiah – also spelled Josias, king of Judah (c. 640–609 BC), who set in motion a
reformation that bears his name and that left an indelible mark on Israel's religious
traditions (2 Kings 22–23:30).” – Encyclopaedia Britannica 2004 Deluxe Edition
f. The name of the child is known 250 years before the
child is born – this is longer than for Cyrus.
g. Key Questions:
i. How many trivial human decisions
(including who is married to who) affect the
outcome of children’s names?
ii. How did God know that the child would be
named Josiah?
iii. How does God know that the child named
Josiah would be good?
iv. How does God know even if Josiah is
generally good that he will choose to do the
very specific thing that God describes here?
h. In the Open Theist model, God would have to
determine all these human choices and other events
including some minute and trivial details.
10. The Antichrist (and Revelation as a whole)
a. The entire book of Revelation is a lengthy detailed
account of events in the future.
Revelation 1:1 The Revelation of Jesus Christ, which God gave unto him, to shew
unto his servants things which must shortly come to pass; and he sent and signified it
by his angel unto his servant John.
Revelation 4:1 After this I looked, and, behold, a door was opened in heaven: and the
first voice which I heard was as it were of a trumpet talking with me; which said, Come
up hither, and I will shew thee things which must be hereafter.
i. While some of those events can be
characterized as things that God himself
does and determines…
ii. Other details (such as the detailed actions of
the wicked) cannot be considered things that
God himself wills, chooses, or determines.
b. The name of the antichrist…
Revelation 13:16 And he causeth all, both small and great, rich and poor, free and bond,
to receive a mark in their right hand, or in their foreheads: 17 And that no man might buy
or sell, save he that had the mark, or the name of the beast, or the number of his
name. 18 Here is wisdom. Let him that hath understanding count the number of the
beast: for it is the number of a man; and his number is Six hundred threescore and
six.
i. This is literally at least nearly 2000 years
before the antichrist.
ii. Once again, considering the myriad of
human decisions over trivial things that
determine the naming of a child thousands
of years later.
iii. Key Question: Did God determine all these
trivial decisions?
c. In the Open Theist model, God would have to
determine all these human choices and other events
including some minute and trivial details.
11. Daniel 9:22-27
a. While it is clear that God has exercised
determination over the amount of time (the 70
weeks), other details provide problems for Open
Theism.
b. Key Facts:
i. Daniel was deported to Babylon in 606 BC,
and his book is dated to the 6th century BC.
"Daniel, Book of, is a book of the Bible. It is named for a Jewish hero who lived in
Babylon from the end of the 600's B.C. to the late 500's B.C." – World Book 2005
(Deluxe), Contributor: Eric M. Meyers, Ph.D., Professor of Religion, Duke University.
“Biblical literature, Old Testament literature, The Ketuvim, Daniel – The Book of
Daniel presents a collection of popular stories about Daniel, a loyal Jew, and the record
of visions granted to him, with the Babylonian Exile of the 6th century BCE as their
background.” – Encyclopaedia Britannica 2004 Deluxe Edition
ii. The Jews rebuilt Jerusalem and the Temple
between 536 and 433 AD.
"Ezra, Book of – is a continuation of the books of Chronicles. The period covered by
the book is eighty years, from the first of Cyrus, B.C. 536, to the beginning of the
eighth of Artaxerxes, B.C. 456. It consists of the contemporary historical journals kept
from time to time, containing, chs. 1-12, an account of the return of the captives under
Zerubbabel, and the rebuilding of the temple in the reign of Cyrus and Cambyses.”
– Smith’s Bible Dictionary, p. 188
“Nehemiah – In the twentieth year of the king’s reign, i.e. B.C. 445, certain Jews
arrived from Judea, and gave Nehemiah a deplorable account of the state of Jerusalem…
Nehemiah’s great work was rebuilding, for the first time since their destruction by
Nebuzar-adan, the walls of Jerusalem, and restoring that city to its former state and
dignity as a fortified town.” – Smith’s Bible Dictionary, p. 439
“Nehemiah, Book of – The main history contained in the book of Nehemiah covers
about twelve years, viz., from the twentieth to the thirty-second year of Artaxerxes
Longimanus, i.e. from B.C. 445 to 433.” – Smith’s Bible Dictionary, p. 440
iii. The Romans besieged Jerusalem and
destroyed the Temple over 400 years later in
70 AD.
“Jerusalem, Temple of – The rebellion against Rome that began in AD 66 soon
focused on the Temple and effectively ended with the Temple's destruction on the
9th/10th of Av, AD 70.” – Encyclopaedia Britannica 2004 Deluxe Edition
iv. Consequently, Daniel is describing the
relationship of events that span
approximately 500 years after his prophecy.
Daniel 9:22 And he informed me, and talked with me, and said, O Daniel, I am now
come forth to give thee skill and understanding. 23 At the beginning of thy supplications
the commandment came forth, and I am come to shew thee; for thou art greatly beloved:
therefore understand the matter, and consider the vision. 24 Seventy weeks are
determined upon thy people and upon thy holy city, to finish the transgression, and to
make an end of sins, and to make reconciliation for iniquity, and to bring in everlasting
righteousness, and to seal up the vision and prophecy, and to anoint the most Holy. 25
Know therefore and understand, that from the going forth of the commandment to
restore and to build Jerusalem unto the Messiah the Prince shall be seven weeks, and
threescore and two weeks: the street shall be built again, and the wall, even in troublous
times. 26 And after threescore and two weeks shall Messiah be cut off, but not for
himself: and the people of the prince that shall come shall destroy the city and the
sanctuary; and the end thereof shall be with a flood, and unto the end of the war
desolations are determined. 27 And he shall confirm the covenant with many for one
week: and in the midst of the week he shall cause the sacrifice and the oblation to
cease, and for the overspreading of abominations he shall make it desolate, even until the
consummation, and that determined shall be poured upon the desolate.
c. Key Questions:
i. How does God know that the people of
Israel would choose to rebuild the city?
ii. How does God know what the
circumstances would be when they do?
iii. How does God know who would destroy the
sanctuary or that anyone would choose to do
so?
iv. How does God know how long the covenant
will be confirmed for?
v. How does God know anyone would choose
to stop the sacrifice?
vi. How does God know if a king will
ultimately actually choose to issue a decree
to rebuild Jerusalem?
vii. Are all of these details determined by God?
12. Daniel 11
a. This passage has even more meticulous details
about trivial future events and human decisions than
chapter 9 does.
b. Key Facts:
i. The details primarily trace the history of the
Ptolemaic and Seleucid dynasties down to
approximately the times of Antiochus IV
Epiphanes (215-164 BC), who only partially
fits the depicts and to the extent that he does,
he prefigures the antichrist.
“Antiochus IV Epiphanes - (God Manifest), born c. 215 BC, died 164, Tabae, Iran,
also called Antiochus Epimanes (the Mad) Seleucid king of the Hellenistic Syrian
kingdom who reigned from 175 to 164 BC. As a ruler he was best known for his
encouragement of Greek culture and institutions. His attempts to suppress Judaism
brought on the Wars of the Maccabees.” – Encyclopaedia Britannica 2004 Deluxe
Edition
ii. This is over 300 years of detailed history for
these dynasties.
1. And of course, the prophecy goes
beyond Antiochus IV Epiphanes in
164 BC to details about the
antichrist, some 2000 years later.
c. Consider:
i. …all the minute details in these 41 verses of
prophecy.
ii. …how many of these details are not merely
matters of general determinism.
1. Verses pertaining to God choosing
one man to be king fall under
limited, general determinism.
2. But details about where each person
will go to or specific actions on their
part do not.
3. God seems to know intimate
details of the character of the
future figures described.
iii. Key Question: How does God know them
all?
d. In the Open Theist model, once again God would
have to determine all these human choices and other
events including some minute and trivial details.
Daniel 11:1 Also I in the first year of Darius the Mede, even I, stood to confirm and to
strengthen him. 2 And now will I shew thee the truth. Behold, there shall stand up yet
three kings in Persia; and the fourth shall be far richer than they all: and by his strength
through his riches he shall stir up all against the realm of Grecia. 3 And a mighty king
shall stand up, that shall rule with great dominion, and do according to his will. 4 And
when he shall stand up, his kingdom shall be broken, and shall be divided toward the four
winds of heaven; and not to his posterity, nor according to his dominion which he ruled:
for his kingdom shall be plucked up, even for others beside those. 5 And the king of the
south shall be strong, and one of his princes; and he shall be strong above him, and have
dominion; his dominion shall be a great dominion. 6 And in the end of years they shall
join themselves together; for the king’s daughter of the south shall come to the king
of the north to make an agreement: but she shall not retain the power of the arm;
neither shall he stand, nor his arm: but she shall be given up, and they that brought
her, and he that begat her, and he that strengthened her in these times. 7 But out of a
branch of her roots shall one stand up in his estate, which shall come with an army,
and shall enter into the fortress of the king of the north, and shall deal against them, and
shall prevail: 8 And shall also carry captives into Egypt their gods, with their princes,
and with their precious vessels of silver and of gold; and he shall continue more years
than the king of the north. 9 So the king of the south shall come into his kingdom, and
shall return into his own land. 10 But his sons shall be stirred up, and shall assemble
a multitude of great forces: and one shall certainly come, and overflow, and pass
through: then shall he return, and be stirred up, even to his fortress. 11 And the king of
the south shall be moved with choler, and shall come forth and fight with him, even
with the king of the north: and he shall set forth a great multitude; but the multitude shall
be given into his hand. 12 And when he hath taken away the multitude, his heart shall be
lifted up; and he shall cast down many ten thousands: but he shall not be strengthened
by it. 13 For the king of the north shall return, and shall set forth a multitude greater
than the former, and shall certainly come after certain years with a great army and with
much riches. 14 And in those times there shall many stand up against the king of the
south: also the robbers of thy people shall exalt themselves to establish the vision; but
they shall fall. 15 So the king of the north shall come, and cast up a mount, and take the
most fenced cities: and the arms of the south shall not withstand, neither his chosen
people, neither shall there be any strength to withstand. 16 But he that cometh against
him shall do according to his own will, and none shall stand before him: and he shall
stand in the glorious land, which by his hand shall be consumed. 17 He shall also set his
face to enter with the strength of his whole kingdom, and upright ones with him; thus
shall he do: and he shall give him the daughter of women, corrupting her: but she
shall not stand on his side, neither be for him. 18 After this shall he turn his face
unto the isles, and shall take many: but a prince for his own behalf shall cause the
reproach offered by him to cease; without his own reproach he shall cause it to turn
upon him. 19 Then he shall turn his face toward the fort of his own land: but he shall
stumble and fall, and not be found. 20 Then shall stand up in his estate a raiser of
taxes in the glory of the kingdom: but within few days he shall be destroyed, neither in
anger, nor in battle. 21 And in his estate shall stand up a vile person, to whom they
shall not give the honour of the kingdom: but he shall come in peaceably, and obtain
the kingdom by flatteries. 22 And with the arms of a flood shall they be overflown from
before him, and shall be broken; yea, also the prince of the covenant. 23 And after the
league made with him he shall work deceitfully: for he shall come up, and shall
become strong with a small people. 24 He shall enter peaceably even upon the fattest
places of the province; and he shall do that which his fathers have not done, nor his
fathers’ fathers; he shall scatter among them the prey, and spoil, and riches: yea,
and he shall forecast his devices against the strong holds, even for a time. 25 And he shall
stir up his power and his courage against the king of the south with a great army; and the
king of the south shall be stirred up to battle with a very great and mighty army; but he
shall not stand: for they shall forecast devices against him. 26 Yea, they that feed of the
portion of his meat shall destroy him, and his army shall overflow: and many shall fall
down slain. 27 And both these kings’ hearts shall be to do mischief, and they shall
speak lies at one table; but it shall not prosper: for yet the end shall be at the time
appointed. 28 Then shall he return into his land with great riches; and his heart shall
be against the holy covenant; and he shall do exploits, and return to his own land. 29
At the time appointed he shall return, and come toward the south; but it shall not be as
the former, or as the latter. 30 For the ships of Chittim shall come against him:
therefore he shall be grieved, and return, and have indignation against the holy
covenant: so shall he do; he shall even return, and have intelligence with them that
forsake the holy covenant. 31 And arms shall stand on his part, and they shall pollute
the sanctuary of strength, and shall take away the daily sacrifice, and they shall
place the abomination that maketh desolate. 32 And such as do wickedly against the
covenant shall he corrupt by flatteries: but the people that do know their God shall be
strong, and do exploits. 33 And they that understand among the people shall instruct
many: yet they shall fall by the sword, and by flame, by captivity, and by spoil, many
days. 34 Now when they shall fall, they shall be holpen with a little help: but many shall
cleave to them with flatteries. 35 And some of them of understanding shall fall, to try
them, and to purge, and to make them white, even to the time of the end: because it is
yet for a time appointed. 36 And the king shall do according to his will; and he shall exalt
himself, and magnify himself above every god, and shall speak marvellous things
against the God of gods, and shall prosper till the indignation be accomplished: for
that that is determined shall be done. 37 Neither shall he regard the God of his
fathers, nor the desire of women, nor regard any god: for he shall magnify himself
above all. 38 But in his estate shall he honour the God of forces: and a god whom his
fathers knew not shall he honour with gold, and silver, and with precious stones,
and pleasant things. 39 Thus shall he do in the most strong holds with a strange god,
whom he shall acknowledge and increase with glory: and he shall cause them to rule over
many, and shall divide the land for gain. 40 And at the time of the end shall the king of
the south push at him: and the king of the north shall come against him like a
whirlwind, with chariots, and with horsemen, and with many ships; and he shall enter
into the countries, and shall overflow and pass over. 41 He shall enter also into the
glorious land, and many countries shall be overthrown: but these shall escape out of his
hand, even Edom, and Moab, and the chief of the children of Ammon. 42 He shall
stretch forth his hand also upon the countries: and the land of Egypt shall not escape. 43
But he shall have power over the treasures of gold and of silver, and over all the precious
things of Egypt: and the Libyans and the Ethiopians shall be at his steps. 44 But
tidings out of the east and out of the north shall trouble him: therefore he shall go
forth with great fury to destroy, and utterly to make away many.
13. Examples from the Life and Teaching of Jesus
a. Olivet Discourse – Matthew 24:1-2, 1-26 (verse
25*), Mark 13:1-18, 22-23, Luke 25:5-23
i. While certain details are clearly not known
to Jesus, such as the season of the year or
the exact day of his return, Jesus has clearly
been given other detailed information.
ii. Key Questions:
1. How does Jesus know that no stone
will be left on another?
2. How does Jesus know that some
appeasement of Rome will not be
struck?
3. How does Jesus know that they
won’t have time to get their things
before they flee?
4. Does God determine all these
details?
b. Jesus’ garments divided by casting lots.
i. Key Questions:
1. How did God know that there would
be guards that would take Jesus’
clothes?
2. How did God know they would
divide the clothes rather than one
guard taking them all?
3. How did God know they would cast
lots to determine who got what part
of the clothing?
ii. Did God determine all these trivial details?
Psalm 22:18 They part my garments among them, and cast lots upon my vesture.
Matthew 27:35 And they crucified him, and parted his garments, casting lots: that it
might be fulfilled which was spoken by the prophet, They parted my garments
among them, and upon my vesture did they cast lots.
Mark 15:24 And when they had crucified him, they parted his garments, casting lots
upon them, what every man should take.
John 19:24 They said therefore among themselves, Let us not rend it, but cast lots
for it, whose it shall be: that the scripture might be fulfilled, which saith, They
parted my raiment among them, and for my vesture they did cast lots. These things
therefore the soldiers did.
c. Jesus’ bones were not broken.
i. Key Questions:
1. How did God know they wouldn’t
just break Jesus’ legs without
checking if he was dead already?
2. How did God know that the guards
wouldn’t decide to break Jesus’ legs
just to be safe?
3. Did God determine these decisions
of the guards as well?
Psalm 34:20 He keepeth all his bones: not one of them is broken.
John 19:32 Then came the soldiers, and brake the legs of the first, and of the other
which was crucified with him. 33 But when they came to Jesus, and saw that he was
dead already, they brake not his legs: 34 But one of the soldiers with a spear pierced
his side, and forthwith came there out blood and water. 35 And he that saw it bare record,
and his record is true: and he knoweth that he saith true, that ye might believe. 36 For
these things were done, that the scripture should be fulfilled, A bone of him shall not
be broken.
14. Judas
a. Key Questions:
i. How did God know centuries in advance
that one man among Jesus’ followers would
betray him?
Psalm 41:9 Yea, mine own familiar friend, in whom I trusted, which did eat of my
bread, hath lifted up his heel against me.
Matthew 17:21 The Son of man indeed goeth, as it is written of him: but woe to that
man by whom the Son of man is betrayed! good were it for that man if he had never
been born.
Matthew 26:20 Now when the even was come, he sat down with the twelve. 21 And as
they did eat, he said, Verily I say unto you, that one of you shall betray me. 22 And
they were exceeding sorrowful, and began every one of them to say unto him, Lord, is
it I? 23 And he answered and said, He that dippeth his hand with me in the dish, the
same shall betray me. 24 The Son of man goeth as it is written of him: but woe unto
that man by whom the Son of man is betrayed! it had been good for that man if he had
not been born. 25 Then Judas, which betrayed him, answered and said, Master, is it
I? He said unto him, Thou hast said.
Luke 22:22 And truly the Son of man goeth, as it was determined: but woe unto that
man by whom he is betrayed!
John 6:64 But there are some of you that believe not. For Jesus knew from the
beginning who they were that believed not, and who should betray him…70 Jesus
answered them, Have not I chosen you twelve, and one of you is a devil? 71 He spake
of Judas Iscariot the son of Simon: for he it was that should betray him, being one of
the twelve.
John 13:18 I speak not of you all: I know whom I have chosen: but that the
scripture may be fulfilled, He that eateth bread with me hath lifted up his heel
against me. 19 Now I tell you before it come, that, when it is come to pass, ye may
believe that I am he. 20 Verily, verily, I say unto you, He that receiveth whomsoever I
send receiveth me; and he that receiveth me receiveth him that sent me. 21 When Jesus
had thus said, he was troubled in spirit, and testified, and said, Verily, verily, I say
unto you, that one of you shall betray me. 22 Then the disciples looked one on another,
doubting of whom he spake. 23 Now there was leaning on Jesus’ bosom one of his
disciples, whom Jesus loved. 24 Simon Peter therefore beckoned to him, that he should
ask who it should be of whom he spake. 25 He then lying on Jesus’ breast saith unto
him, Lord, who is it? 26 Jesus answered, He it is, to whom I shall give a sop, when I
have dipped it. And when he had dipped the sop, he gave it to Judas Iscariot, the son
of Simon.
John 17:12 While I was with them in the world, I kept them in thy name: those that thou
gavest me I have kept, and none of them is lost, but the son of perdition; that the
scripture might be fulfilled.
b. Perhaps Open Theists would argue that God doesn’t
know exactly who the traitor will be centuries
earlier.
i. But only that God determines to choose one
evil man of the type to betray Jesus.
ii. And then Judas is the man chosen for that
task.
c. Key Questions:
i. Even in the short-term, once Judas is
chosen, how does God know that Judas
would do all the little necessary details
rather than hesitate or repent as Nineveh
did?
ii. Given the fact that Judas regretted his
decision afterward (Matthew 27:3-5), did
God exercise determinism over all the
decisions in Judas life (after he was chosen)
to make sure Judas wouldn’t change his
mind or hesitate?
1. Is God exercising control over Judas
decisions to prevent Judas from
repenting beforehand?
a. If so, doesn’t this destroy
human freewill as much as
Calvinism?
b. Doesn’t that make God the
author of evil as much as any
extremist form of Calvinism?
d. In the Open Theist model, once again God would
have to determine all these human choices and other
events including some minute and trivial details.
15. Peter’s Betrayal of Jesus
Matthew 26:34 Jesus said unto him, Verily I say unto thee, That this night, before the
cock crow, thou shalt deny me thrice… 69 Now Peter sat without in the palace: and a
damsel came unto him, saying, Thou also wast with Jesus of Galilee. 70 But he denied
before them all, saying, I know not what thou sayest. 71 And when he was gone out into
the porch, another maid saw him, and said unto them that were there, This fellow was
also with Jesus of Nazareth. 72 And again he denied with an oath, I do not know the
man. 73 And after a while came unto him they that stood by, and said to Peter, Surely
thou also art one of them; for thy speech bewrayeth thee. 74 Then began he to curse and
to swear, saying, I know not the man. And immediately the cock crew. 75 And Peter
remembered the word of Jesus, which said unto him, Before the cock crow, thou shalt
deny me thrice. And he went out, and wept bitterly.
Mark 14:30 And Jesus saith unto him, Verily I say unto thee, That this day, even in this
night, before the cock crow twice, thou shalt deny me thrice… 66 And as Peter was
beneath in the palace, there cometh one of the maids of the high priest: 67 And when she
saw Peter warming himself, she looked upon him, and said, And thou also wast with
Jesus of Nazareth. 68 But he denied, saying, I know not, neither understand I what thou
sayest. And he went out into the porch; and the cock crew. 69 And a maid saw him again,
and began to say to them that stood by, This is one of them. 70 And he denied it again.
And a little after, they that stood by said again to Peter, Surely thou art one of them: for
thou art a Galilaean, and thy speech agreeth thereto. 71 But he began to curse and to
swear, saying, I know not this man of whom ye speak. 72 And the second time the
cock crew. And Peter called to mind the word that Jesus said unto him, Before the cock
crow twice, thou shalt deny me thrice. And when he thought thereon, he wept.
Luke 22:34 And he said, I tell thee, Peter, the cock shall not crow this day, before
that thou shalt thrice deny that thou knowest me…54 Then took they him, and led
him, and brought him into the high priest’s house. And Peter followed afar off. 55 And
when they had kindled a fire in the midst of the hall, and were set down together, Peter
sat down among them. 56 But a certain maid beheld him as he sat by the fire, and
earnestly looked upon him, and said, This man was also with him. 57 And he denied
him, saying, Woman, I know him not. 58 And after a little while another saw him, and
said, Thou art also of them. And Peter said, Man, I am not. 59 And about the space of
one hour after another confidently affirmed, saying, Of a truth this fellow also was with
him: for he is a Galilaean. 60 And Peter said, Man, I know not what thou sayest. And
immediately, while he yet spake, the cock crew. 61 And the Lord turned, and looked
upon Peter. And Peter remembered the word of the Lord, how he had said unto him,
Before the cock crow, thou shalt deny me thrice. 62 And Peter went out, and wept
bitterly.
a. Key Questions:
i. How did Jesus know the number of times
Peter would betray him?
ii. How did Jesus know the exact timing of
Peter’s betrayal?
iii. What if Peter had decided not to deny Jesus?
iv. What if Peter had decided to deny him only
twice or four times instead of three?
v. What if the rooster had decided to crow
before Peter’s third denial?
vi. Did God exercise determinism over when
Peter denied Jesus and when the rooster
crowed?
vii. Did God determinately force Peter to deny
Jesus’ no less than three times?
1. If so, doesn’t this destroy human
freewill as much as Calvinism?
2. Again, doesn’t that make God the
author of evil as much as any
extremist form of Calvinism?
b. In the Open Theist model, once again God would
have to determine all these human choices and other
events including some minute and trivial details.
16. Romans 11:25-26
Romans 11:25 For I would not, brethren, that ye should be ignorant of this mystery, lest
ye should be wise in your own conceits; that blindness in part is happened to Israel,
until the fulness of the Gentiles be come in. 26 And so all Israel shall be saved: as it is
written, There shall come out of Sion the Deliverer, and shall turn away ungodliness
from Jacob.
a. Key Questions:
i. How does God know that all or even a
majority of Israel will one day in the future
choose to believe?
ii. Is God going to determine or force the
choices of so many Jews to believe and be
saved?
b. In the Open Theist model, once again God would
have to determine all these human choices and other
events including some minute and trivial details.
vi. SUMMARY of all the decisions that God has to determine in
the Open Theist model (since God cannot know them by simple
foreknowledge)
1. Over a hundred years of human decisions and historic
events that are necessary for a child by the name of Cyrus
to become king of Persia.
2. A host of decisions from Jacob, Joseph, Joseph’s twelve
brothers, the slave traders, Potipher, Potipher’s wife, the
jailer, Pharaoh, Pharaoh’s butler, Pharaoh’s butcher, along
with a variety of events both major and minor, ranging
from the famine to whatever small details kept Reuben
from returning to the pit before Joseph was sold.
3. Over 500 years of cultural trends, events, and human
decisions impacting currency, wages, and property values
as well as the chief priests decision to pay Judas and their
decision of how much to pay him, Judas decision to accept
that amount, Judas decision to betray Jesus, Judas decision
to give back the money, the chief priests decision to take
the money back, the chief priests decision to spend it to buy
the field, the property owner’s decision to sell the field, and
the decision of any other party who may have wanted to
buy the property beforehand.
4. The decisions of the majority of at least two separate
generations of Israelites 300 and 700 years after Moses
(respectively) to ask for a king, the reasons they cite for
wanting a king, their decisions to do great evil after asking
for a king, and their decisions not to repent of that evil to
the extent that God had to go through with exiling them
from the land.
5. That Kish’s asses would be lost and every decision that
contributed to that event, Kish’s decision to send Saul and a
servant, Saul’s decision as to which servant to take, the
decisions of where to search, the events that contributed to
the asses not to being where they searched, the servant’s
decision to persuade Saul not to go home, the servant’s
decision to tell Saul about the prophet, the servant’s
decision to offer to provide money to pay the prophet,
Saul’s decision to be persuaded by the servant, and the
decisions to spread the news by everyone involved in the
information chain through which the servant heard of the
prophet Samuel in the first place.
6. Over a two hundred and fifty years of human decisions and
historic events that are necessary for a child by the name of
Josiah to become king of Judah.
7. Nearly two thousand years (and counting) of human
decisions and historic events that are necessary for a child
by a name equaling 666 to rise to power as the antichrist
along with the decision of those who collaborate with an
individual of this particular name (form a league with him)
so he can come to power, the decisions of the masses to
accept a man with this particular name, and the decisions of
this individual man to do all the specific evil things that a
person with this name is prophesied to do.
8. The decisions of Cyrus and successive rulers to allow the
Jews to return to Jerusalem and rebuild the Temple, the
decisions of the Israelites to rebuild the city and the
Temple, the decisions of the Roman rulers to destroy the
Temple, all of which span 500 years.
9. All of the human decisions and events necessary to produce
the exact details described for over 300 years of history for
the Ptolemaic and Seleucid dynasties.
10. The decisions by Jewish leaders 40 years later not to strike
a deal with Rome, and the decision by the Roman military
to leave no stone upon another, and all the events that
would prevent the Jews from even having enough time to
get their things before they flee.
11. The decision of the guards to take Jesus’ clothing, their
decision to divide the clothes rather than one man taking
them all, and their decision to use the casting of lots to
decide who got what.
12. The decision not to break Jesus’ legs either by accident or
just to be sure.
13. The decision of whoever let Peter into the palace where he
was confronted, the decision of each of the three
individuals who asked Peter if he knew Jesus, the decision
or lack of opportunity for additional persons to confront
Peter, Peter’s three decisions to deny Jesus, Peter’s decision
not to deny Jesus additional times, and the timing of the
rooster crowing.
14. The decisions of all or most of the Jewish people in the end
times to accept Jesus Christ and be saved.
vii. Conclusions: Fundamental Problem for Open Theism
1. Open Theism’s denial of God’s foreknowledge is
intimately apart of its rejection of Calvinism’s meticulous
determinism, particularly over human decisions.
a. But, circumventing the implications in favor of
foreknowledge in these passages fundamentally
undermines freewill and asserts Calvinistic
determinism.
2. Again and again, every time a passage arises potentially
involving foreknowledge the Open Theists are forced to
answer “determinism.” How many ordinary decisions, not
just moral decisions but ordinary decisions does God have
to determine in order to have certain knowledge about these
kinds of details?
3. And what point is so important that God is willing to
override human choice in some many ordinary decisions,
such as naming a child, in order to make that point?
a. If the point is not to demonstrate his ability to
foreknow the future, then the point must be to
demonstrate his ability to determine the future.
4. In the Open Theism interpretation, these passages become
intended by God to invoke awe at his deterministic abilities
exerted upon numerous, ordinary human choices in the
future and that we know him as the one true God by means
of his ability to determine human decisions.
a. But that’s the God of Calvinism, whose chief
concern is demonstrating to us a need for awe at his
determinism over all things including human
freewill.
5. Highlighting the contrast:
a. (how our model and even traditional Arminian
freewill do not suffer the problems of Open Theism)
b. Open Theism: – foreknowledge + meticulous
detail + trivial items + centuries in advance + both
good and evil actions + for the purpose of
displaying his power = Calvinistic determinism
c. Our view: + foreknowledge + meticulous detail +
trivial items + centuries in advance + both good and
evil actions + for the purpose of displaying his
omniscience* = Freewill and Foreknowledge
i. *God’s desire to demonstrate his
omniscience is perfectly in line with
Freewill because it serves the purpose of
demonstrating to free men why they ought
to follow his ways, because he knows
everything and, consequently, it is flawless
and ought to be followed.
c. Additional proof that God’s knowledge of the future includes events and
human decisions that God knows without determining
i. Introduction:
1. There is also a more direct line of proof for the doctrine
that God has absolute foreknowledge.
2. Open Theists explain God’s knowledge of the future
strictly in terms of God knowing because God himself
determines.
3. Consequently, there cannot be a single distant future event
that God has specific knowledge about regarding an aspect
that has left to be determined by free human decisions.
4. The existence of such knowledge on God’s part would by
definition constitute proof that God simply has omniscient
foreknowledge of free human decisions into the distant
future – the very doctrine that Open Theism is trying to
disprove.
5. We can call such events “undetermined future events.”
ii. Evidence:
1. As established earlier, the New Testament teaches that the
Father has specific knowledge of the day and hour of Jesus’
return.
a. Note: Open Theists argue that the Father does not
know the exact day and time.
i. Instead, they interpret this passage to mean
that the Father determines the day and time.
b. However, 3 things prove that this passage is about
the Father’s knowledge, not his deciding the day
and hour.
i. First, the disciples question in verse 3,
asking “when”?
ii. Second, the Greek word for “eido” (1492)
means “to see, perceive, to know” never “to
decide.”
iii. Third, Matthew says that what the Father
has or does regarding this day is not shared
by men or angels.
1. As we will see below, passages such
as 2 Peter 3 assert that men share at
least some determining power over
the exact date.
2. Open Theists agree with this
interpretation of Peter and champion
it as proof of the “openness” of the
date.
Matthew 24:3 And as he sat upon the mount of Olives, the disciples came unto him
privately, saying, Tell us, when shall these things be? and what shall be the sign of
thy coming, and of the end of the world?...36 But of that day and hour knoweth (1492)
no man, no, not the angels of heaven, but my Father only. 37 But as the days of Noe
were, so shall also the coming of the Son of man be. 38 For as in the days that were
before the flood they were eating and drinking, marrying and giving in marriage, until the
day that Noe entered into the ark, 39 And knew not until the flood came, and took them
all away; so shall also the coming of the Son of man be. 40 Then shall two be in the
field; the one shall be taken, and the other left. 41 Two women shall be grinding at the
mill; the one shall be taken, and the other left. 42 Watch therefore: for ye know not
what hour your Lord doth come. 43 But know this, that if the goodman of the house
had known in what watch the thief would come, he would have watched, and would not
have suffered his house to be broken up. 44 Therefore be ye also ready: for in such an
hour as ye think not the Son of man cometh. 45 Who then is a faithful and wise
servant, whom his lord hath made ruler over his household, to give them meat in due
season? 46 Blessed is that servant, whom his lord when he cometh shall find so
doing.
Mark 13:3 And as he sat upon the mount of Olives over against the temple, Peter and
James and John and Andrew asked him privately, 4 Tell us, when shall these things
be? and what shall be the sign when all these things shall be fulfilled? 5 And Jesus
answering them began to say, Take heed lest any man deceive you: 6 For many shall
come in my name, saying, I am Christ; and shall deceive many....32 But of that day
and that hour knoweth no man, no, not the angels which are in heaven, neither the Son,
but the Father. 33 Take ye heed, watch and pray: for ye know not when the time is.
34 For the Son of man is as a man taking a far journey, who left his house, and gave
authority to his servants, and to every man his work, and commanded the porter to watch.
35 Watch ye therefore: for ye know not when the master of the house cometh, at
even, or at midnight, or at the cockcrowing, or in the morning: 36 Lest coming suddenly
he find you sleeping.
2. However, the New Testament also teaches that the Father’s
decision to send Christ back is dependent on certain events
that the Father is waiting for before making key decisions
of his own.
a. Clarification:
i. Specifically, when the final 7 or 3 1/2 year
countdown begins for his return (from that
point the countdown is fixed).
ii. But God is waiting on certain things before
initiating that final 7 or 3 1/2 year
countdown.
3. Consequently, the timing of Christ’s return is an
“undetermined future event.”
4. What God is waiting on to begin the countdown:
a. The harvest happens at the end of the age.
b. God the Father is the husbandman, the owner of the
harvest.
John 15:1 I am the true vine, and my Father is the husbandman. 2 Every branch in
me that beareth not fruit he taketh away: and every branch that beareth fruit, he
purgeth it, that it may bring forth more fruit. 3 Now ye are clean through the word
which I have spoken unto you.
c. The seed planted for the harvest is the Word of
God.
i. The fruit of that seed is when men hear,
believe, and repent.
1. Notice that like Mark 4 below, it is
ultimately up to the individual
ground itself, the hearts of men, as to
how it responds to the Gospel.
2. i.e. it is undetermined by God, yet it
determines the timing of the harvest.
Matthew 13:3 And he spake many things unto them in parables, saying, Behold, a
sower went forth to sow; 4 And when he sowed, some seeds fell by the way side, and
the fowls came and devoured them up: 5 Some fell upon stony places, where they had not
much earth: and forthwith they sprung up, because they had no deepness of earth: 6 And
when the sun was up, they were scorched; and because they had no root, they withered
away. 7 And some fell among thorns; and the thorns sprung up, and choked them: 8 But
other fell into good ground, and brought forth fruit, some an hundredfold, some sixtyfold,
some thirtyfold…19 When any one heareth the word of the kingdom, and
understandeth it not, then cometh the wicked one, and catcheth away that which was
sown in his heart. This is he which received seed by the way side. 20 But he that received
the seed into stony places, the same is he that heareth the word, and anon with joy
receiveth it; 21 Yet hath he not root in himself, but dureth for a while: for when
tribulation or persecution ariseth because of the word, by and by he is offended. 22 He
also that received seed among the thorns is he that heareth the word; and the care of this
world, and the deceitfulness of riches, choke the word, and he becometh unfruitful. 23
But he that received seed into the good ground is he that heareth the word, and
understandeth it; which also beareth fruit, and bringeth forth, some an
hundredfold, some sixty, some thirty.
1 Peter 1:23 Being born again, not of corruptible seed, but of incorruptible, by the
word of God, which liveth and abideth for ever. 24 For all flesh is as grass, and all the
glory of man as the flower of grass. The grass withereth, and the flower thereof falleth
away: 25 But the word of the Lord endureth for ever. And this is the word which by
the gospel is preached unto you.
d. As the husbandman, God is waiting for the earth of
itself to bring forth its fruits.
James 5:7 Be patient therefore, brethren, unto the coming of the Lord. Behold, the
husbandman waiteth for the precious fruit of the earth, and hath long patience for
it, until he receive the early and latter rain.
i. The “early and latter rain” are the two
harvest times of the Jewish year.
ii. It was understood by Hosea that the Lord
would have two advents, one associated
with each harvest.
Hosea 6:3 Then shall we know, if we follow on to know the LORD: his going forth is
prepared as the morning; and he shall come unto us as the rain, as the latter and
former rain unto the earth.
Mark 4:26 And he said, So is the kingdom of God, as if a man should cast seed into
the ground; 27 And should sleep, and rise night and day, and the seed should spring
and grow up, he knoweth not how. 28 For (1063) the earth bringeth forth fruit of
herself (844); first the blade, then the ear, after that the full corn in the ear. 29 But
when the fruit is brought forth, immediately he putteth in the sickle, because the
harvest is come.
1063 gar
a primary particle; ; conj
AV-for 1027, misc 28, not tr 12; 1067
1) for
844 automatos
from 846 and the same as 3155; ; adj
AV-of (one’s) self 1, of (one’s) own accord 1; 2
1) moved by one’s own impulse, or acting without the instigation or intervention of
another
2) often used of the earth producing plants of itself, and of the plants themselves and the
fruits growing without culture
iii. God is giving time waiting for all the
Gentiles (first) and Jews (last) who will
repent in history to repent.
Acts 3:19 Repent ye therefore, and be converted, that your sins may be blotted out,
when the times of refreshing shall come from the presence of the Lord; 20 And he shall
send Jesus Christ, which before was preached unto you: 21 Whom the heaven must
receive until the times of restitution of all things, which God hath spoken by the mouth of
all his holy prophets since the world began.
Romans 2:4 Or despisest thou the riches of his goodness and forbearance and
longsuffering; not knowing that the goodness of God leadeth thee to repentance?
2 Peter 3:9 The Lord is not slack concerning his promise, as some men count slackness;
but is longsuffering to us–ward, not willing that any should perish, but that all
should come to repentance.
Romans 11:1 I say then, Hath God cast away his people? God forbid. For I also am an
Israelite, of the seed of Abraham, of the tribe of Benjamin…11 I say then, Have they
stumbled that they should fall? God forbid: but rather through their fall salvation is
come unto the Gentiles, for to provoke them to jealousy. 12 Now if the fall of them be
the riches of the world, and the diminishing of them the riches of the Gentiles; how much
more their fulness? 13 For I speak to you Gentiles, inasmuch as I am the apostle of
the Gentiles, I magnify mine office: 14 If by any means I may provoke to emulation
them which are my flesh, and might save some of them. 15 For if the casting away of
them be the reconciling of the world, what shall the receiving of them be, but life
from the dead? 23 And they also, if they abide not still in unbelief, shall be graffed in:
for God is able to graff them in again. 24 For if thou wert cut out of the olive tree which
is wild by nature, and wert graffed contrary to nature into a good olive tree: how much
more shall these, which be the natural branches, be graffed into their own olive tree? 25
For I would not, brethren, that ye should be ignorant of this mystery, lest ye should
be wise in your own conceits; that blindness in part is happened to Israel, until the
fulness of the Gentiles be come in. 26 And so all Israel shall be saved: as it is written,
There shall come out of Sion the Deliverer, and shall turn away ungodliness from
Jacob.
iv. Once both the fullness of Gentiles and Jews
has come to God, then the harvest will
happen.
e. When the fruit is ready to be harvested that brings
about the end of the age, i.e. the countdown for the
completion of the harvest at the return of Christ will
begin.
i. And then the actual harvest itself occurs
when Christ returns.
Matthew 13:24 Another parable put he forth unto them, saying, The kingdom of
heaven is likened unto a man which sowed good seed in his field: 30 Let both grow
together until the harvest: and in the time of harvest I will say to the reapers, Gather
ye together first the tares, and bind them in bundles to burn them: but gather the
wheat into my barn. 37 He answered and said unto them, He that soweth the good seed
is the Son of man; 38 The field is the world; the good seed are the children of the
kingdom; but the tares are the children of the wicked one; 39 The enemy that sowed
them is the devil; the harvest is the end of the world; and the reapers are the angels.
40 As therefore the tares are gathered and burned in the fire; so shall it be in the end of
this world. 41 The Son of man shall send forth his angels, and they shall gather out of
his kingdom all things that offend, and them which do iniquity; 42 And shall cast them
into a furnace of fire: there shall be wailing and gnashing of teeth. 43 Then shall the
righteous shine forth as the sun in the kingdom of their Father. Who hath ears to
hear, let him hear.
Matthew 24:30 And then shall appear the sign of the Son of man in heaven: and then
shall all the tribes of the earth mourn, and they shall see the Son of man coming in the
clouds of heaven with power and great glory. 31 And he shall send his angels with a
great sound of a trumpet, and they shall gather together his elect from the four
winds, from one end of heaven to the other. 32 Now learn a parable of the fig tree;
When his branch is yet tender, and putteth forth leaves, ye know that summer is
nigh: 33 So likewise ye, when ye shall see all these things, know that it is near, even
at the doors.
1. The following parable also highlights
how, although God works to get men
to repent, he waits because the actual
decision, the actual determination of
if and when we repent, is up to men.
a. Yet the context here is
waiting for the harvesting of
fruit.
Luke 13:6 He spake also this parable; A certain man had a fig tree planted in his
vineyard; and he came and sought fruit thereon, and found none. 7 Then said he
unto the dresser of his vineyard, Behold, these three years I come seeking fruit on
this fig tree, and find none: cut it down; why cumbereth it the ground? 8 And he
answering said unto him, Lord, let it alone this year also, till I shall dig about it, and
dung it: 9 And if it bear fruit, well: and if not, then after that thou shalt cut it down.
Revelation 14:14 And I looked, and behold a white cloud, and upon the cloud one
sat like unto the Son of man, having on his head a golden crown, and in his hand a
sharp sickle. 15 And another angel came out of the temple, crying with a loud voice
to him that sat on the cloud, Thrust in thy sickle, and reap: for the time is come for
thee to reap; for the harvest of the earth is ripe. 16 And he that sat on the cloud thrust
in his sickle on the earth; and the earth was reaped. 17 And another angel came out of
the temple which is in heaven, he also having a sharp sickle. 18 And another angel
came out from the altar, which had power over fire; and cried with a loud cry to him that
had the sharp sickle, saying, Thrust in thy sharp sickle, and gather the clusters of the
vine of the earth; for her grapes are fully ripe. 19 And the angel thrust in his sickle
into the earth, and gathered the vine of the earth, and cast it into the great winepress
of the wrath of God. 20 And the winepress was trodden without the city, and blood
came out of the winepress, even unto the horse bridles, by the space of a thousand and six
hundred furlongs.
Romans 2:4 Or despisest thou the riches of his goodness and forbearance and
longsuffering; not knowing that the goodness of God leadeth thee to repentance?
2 Peter 3:9 The Lord is not slack concerning his promise, as some men count slackness;
but is longsuffering to us–ward, not willing that any should perish, but that all
should come to repentance.
5. Human decisions play the determining role in the timing
of the harvest/the return of Christ:
a. ONE: Within traditional freewill theology and
Open Theism, all the decisions to believe the
Gospel and repent by both Gentiles and Jews (thus
bringing about the great harvest at the end of the
age) are freewill decisions undetermined by God.
b. TWO: The decision of all the individual laborers to
work (from whose collective effort the harvest
reaches its climactic completion).
i. The laborers for the harvest are men who
preach the word or tend to the growing of
the disciples in the churches.
Matthew 20:1 For the kingdom of heaven is like unto a man that is an householder,
which went out early in the morning to hire labourers into his vineyard. 2 And when
he had agreed with the labourers for a penny a day, he sent them into his vineyard. 3 And
he went out about the third hour, and saw others standing idle in the marketplace, 4 And
said unto them; Go ye also into the vineyard, and whatsoever is right I will give you. And
they went their way. 5 Again he went out about the sixth and ninth hour, and did
likewise. 6 And about the eleventh hour he went out, and found others standing idle, and
saith unto them, Why stand ye here all the day idle? 7 They say unto him, Because no
man hath hired us. He saith unto them, Go ye also into the vineyard; and whatsoever is
right, that shall ye receive. 8 So when even was come, the lord of the vineyard saith unto
his steward, Call the labourers, and give them their hire, beginning from the last unto the
first. 9 And when they came that were hired about the eleventh hour, they received every
man a penny. 10 But when the first came, they supposed that they should have received
more; and they likewise received every man a penny. 11 And when they had received it,
they murmured against the goodman of the house, 12 Saying, These last have wrought
but one hour, and thou hast made them equal unto us, which have borne the burden and
heat of the day. 13 But he answered one of them, and said, Friend, I do thee no wrong:
didst not thou agree with me for a penny? 14 Take that thine is, and go thy way: I will
give unto this last, even as unto thee. 15 Is it not lawful for me to do what I will with
mine own? Is thine eye evil, because I am good? 16 So the last shall be first, and the first
last: for many be called, but few chosen.
1 Corinthians 3:6 I have planted, Apollos watered; but God gave the increase. 7 So
then neither is he that planteth any thing, neither he that watereth; but God that giveth the
increase. 8 Now he that planteth and he that watereth are one: and every man shall
receive his own reward according to his own labour. 9 For we are labourers together
with God: ye are God’s husbandry (1091), ye are God’s building. 10 According to the
grace of God which is given unto me, as a wise masterbuilder, I have laid the
foundation, and another buildeth thereon. But let every man take heed how he
buildeth thereupon.
1091 georgion
from a (presumed) derivative of 1092; ; n n
AV-husbandry 1; 1
1) a cultivated field, husbandry, tillage
ii. And each man’s decision to labor is also a
freewill decision that God is waiting on.
1. Earlier we saw that Peter referred to
the preaching of the Word and the
repentance it brings in terms of
sowing seed.
1 Peter 1:23 Being born again, not of corruptible seed, but of incorruptible, by the
word of God, which liveth and abideth for ever. 24 For all flesh is as grass, and all the
glory of man as the flower of grass. The grass withereth, and the flower thereof falleth
away: 25 But the word of the Lord endureth for ever. And this is the word which by
the gospel is preached unto you.
2. 2 Peter 3
2 Peter 3:8 But, beloved, be not ignorant of this one thing, that one day is with the Lord
as a thousand years, and a thousand years as one day. 9 The Lord is not slack
concerning his promise, as some men count slackness; but is longsuffering to usward, not willing that any should perish, but that all should come to repentance. 10
But the day of the Lord will come as a thief in the night; in the which the heavens
shall pass away with a great noise, and the elements shall melt with fervent heat, the earth
also and the works that are therein shall be burned up. 11 Seeing then that all these things
shall be dissolved, what manner of persons ought ye to be in all holy conversation and
godliness, 12 Looking for (4328) and (2532) hasting (4692) unto the coming (3952) of
the day (2250) of God (2316), wherein the heavens being on fire shall be dissolved, and
the elements shall melt with fervent heat?...15 And account that the longsuffering of
our Lord is salvation; even as our beloved brother Paul also according to the wisdom
given unto him hath written unto you.
4692 speudo
probably strengthened from 4228; ; v
AV-make haste 3, haste 1, haste unto 1, with haste 1; 6
1) to haste, make haste
2) to desire earnestly
a. (Keeping in mind that
laborers are Christian
preachers and teachers who
work to raise the harvest.)
b. First, that according to Peter,
the Father has not sent Jesus
back yet because he is
waiting upon men, giving
men time to repent.
c. Second, it is in light of the
fact that God is waiting for
men to repent that Peter
instructs Christians to
“hasten” or speed up the
return of Christ Jesus.
d. This explicitly indicates that
in Peter’s view the timing of
the Lord’s return was
dependent on the decision of
Christians everywhere to
either work hard to speed up
the harvest and Jesus’ return
or not to do so.
c. THREE: God actually provides additional laborers,
further speeding up the harvest) in response
to/based upon human prayer.
i. (Open Theists have to take that prayer as a
serious invitation that God truly responds
to.)
Matthew 9:37 Then saith he unto his disciples, The harvest truly is plenteous, but the
labourers are few; 38 Pray ye therefore the Lord of the harvest, that he will send
forth labourers into his harvest.
Luke 10:2 Therefore said he unto them, The harvest truly is great, but the labourers
are few: pray ye therefore the Lord of the harvest, that he would send forth
labourers into his harvest.
ii. God intervention in converting Paul (Acts
9:1-31) is an excellent example of God
hearing the prayer of the saints to send more
laborers.
1. As we saw from Romans 11 above,
Paul becomes the laborer sent to the
Gentiles…
2. And he understood this labor as
crucial to bringing about the fullness
of the Gentiles, which eventually
results in the fullness of the Jews as
well, which in turn results in the
return of Jesus Christ.
d. FOUR: The timing in terms of the actual season in
which Christ returns is also dependent on the
freewill prayers (or lack thereof) of the people who
will live through those difficult days.
i. These statements by Jesus come in the midst
of the very same Olivet Discourse teachings
in which he states plainly that the Father is
already aware of the exact day and hour (and
consequently, season) that the Father is
leaving to human prayers to determine.
Matthew 24:20 But pray ye that your flight be not in the winter, neither on the
sabbath day: 21 For then shall be great tribulation, such as was not since the beginning of
the world to this time, no, nor ever shall be…36 But of that day and hour knoweth no
man, no, not the angels of heaven, but my Father only.
Mark 13:18 And pray ye that your flight be not in the winter. 19 For in those days
shall be affliction, such as was not from the beginning of the creation which God created
unto this time, neither shall be…32 But of that day and that hour knoweth no man, no,
not the angels which are in heaven, neither the Son, but the Father.
iii. Section Conclusions:
1. There is no “wiggle room” left for the Open Theist’s to
“waffle” on how God knows this exact information.
2. Determinism is the mechanism that Open Theists use to
explain any specific knowledge God has of the future.
a. Yet, God has not himself unilaterally determined
the day and hour of Christ’s return.
b. Instead, in at least four separate ways, God has left
the exact timing of Christ’s return up to the
countless daily freewill decisions of countless
individuals that live and labor in the centuries
between Christ’s two advents.
3. According to Open Theism, since the timing of this event is
not determined by God, God should not have any means to
know that day and hour with specificity or certainty,
particularly given its great distance in the future.
a. Yet, despite the fact that the Father himself has left
the timing to be determined by these countless
freewill decisions rather than his own unilateral
determinism, the Father already knows the
outcome and the specific day and hour of
Christ’s return.
VII.
b. In short, God knows with extreme specificity
thousands of years in advance how all these
millions of freewill decisions by all these
individuals will “pan out” centuries later.
4. That is, by definition, simple foreknowledge.
a. And Open Theism is left without any other
mechanism to explain God’s knowledge of this
“undetermined future event.”
Study Conclusions
a. There is no logical reason to equate simple foreknowledge as
automatically deterministic.
b. There is no logical or philosophical reason to reject simple foreknowledge.
c. Simple foreknowledge would be useful (would "work") – It is not absurd
or incoherent for divine practical purposes.
d. Simple foreknowledge is taught and required by scripture.
i. God’s omniscient knowledge (and/or simple foreknowledge) are
compared in scripture to sight and remembrance
ii. thus implying a “volitional capacity” model wherein God knows
all things, can “see” whatever he wishes to “have in mind” at any
time, but does not necessarily choose to “see” or “have in mind”
all knowledge at all times.
e. The earliest church believed that God had simple foreknowledge, as even
Open Theists acknowledge that they did.
f. The scriptures indicate that
i. (contrary to Open Theism) time began in Genesis 1 when God
created
ii. (contrary to Calvinism) since the beginning of creation God does
participate in a progression of time and he is responsive to creation
(and not impassive)
g. Understanding that the Word of God voluntary diminished his use of his
divine attributes (such as omniscience and simple foreknowledge over the
course of human history including during the OT and that he coordinates
with the omniscient Father) sufficiently explains passages…
i. that clearly describe God as having a true omniscience and simple
foreknowledge of meticulous, trivial, and undetermined future
events.
ii. that clearly describe God as operating without a true omniscience
or simple foreknowledge
iii. without requiring a Calvinistic view of divine (“hard”)
determinism
iv. without requiring that God does not have knowledge of the future
as Open Theists assert
v. without relegating any scripture passages to the category of
illusory or anthropomorphizing