Archive - November, 2008

The Threefold Office of Christ – Part 17

November 25, 2008 in Biblical Theology, Christology with 0 Comments

The book of Revelation opens by recognizing Jesus Christ as prophet. He is the one who declared this message from the Father to John (Rev. 1:1; this takes Ἰησοῦ Χριστοῦ is a subjective genitive; see Osborne, 52).

The sacrificial imagery of Revelation is apparent. Jesus is “a Lamb, standing as thought it had been slain” (Rev. 5:6). Throughout the book he is referred to as a Lamb. But he is a royal Lamb (he is “the Lion of the tribe of Judah, the Root of David,” Rev. 5:5). 

God’s throne is another major theme of Revelation. θρόνος occurs 47 times in Revelation [This figure includes three times where the plural “thrones” is used of the elders thrones (Rev. 4:4; 11:16; 20:4) and twice where the reference is to the throne of Satan (Rev. 2:13; 13:2)] and is found in all but five of the book’s chapters. This pervasive motif highlights the theme of kingship.

Based on the reference to Jesus sitting “with my Father on his throne” after his resurrection (Rev. 3:21), some dispensationalists wish to distinguish the Father’s throne (on which Jesus currently sits) and David’s throne (on which he will sit in the future) (Thomas, 325f.). Bock responds to this line of argumentation by noting the Old Testament in places equates Yahweh’s throne and the Davidic throne (1 Chron. 28:5; 29:23) because Yahweh is the Father to the Davidic king who is his son (1 Chron. 28:6). In addition to this, Revelation in its earliest chapters describes Jesus acting with the prerogatives of the Davidic king (Rev. 1:5; 2:18; 2:26-27; 3:12). Most significantly, Revelation 5:5 links his Davidic claims to his conquering, which is precisely Jesus’ claim in Revelation 3:21: “I also conquered and sat down with my Father on his throne” (Bock, 111).

Jesus is introduced in the opening greeting as “the ruler of the kings of the earth” (Rev. 1:5). The book climaxes with the declaration: “The kingdom of the world has become the kingdom of our Lord and of his Christ, and he shall reign forever and ever” (Rev. 11:15). This is the goal of the entire history of the world.

John recorded the fulfillment of this declaration terms that highlight all three of the Messianic offices. The King will ride down from heaven with his robe dipped in his sacrificial blood (Rev. 19:13) to defeat his enemies with the Word of his mouth (Rev. 19:15). “On his robe and on his thigh he has a name written, King of kings and Lord of lords” (Rev. 19:16). Revelation 20 records the thousand year reign that is the precursor of Jesus’ eternal reign. At the end of that reign Jesus will exercise his kingly judgment over mankind.

Following the judgment, heaven and earth will be remade and the New Jerusalem—the new City of David—will descend from heaven. There is no temple there, “for its temple is the Lord God the Almighty and the Lamb” (Rev. 21:22). There is a throne in the middle of the city (Rev. 22:3), and under the Lamb mankind will exercise the dominion intended for them “forever and ever” (Rev. 21:5).

Source:

Bock, Darrell L. “Hermeneutics of Progressive Dispensationalism.” In Three Central Issues in Contemporary Dispensationalism. Edited by Herbert W. Bateman IV. Grand Rapids: Kregel, 1999.

Osborne, Grant R. Revelation. Baker Exegetical Commentary on the New Testament. Edited by Moisés Silva. Grand Rapids: Baker, 2002.

Thomas, Robert L. Revelation 1-7: An Exegetical Commentary. Chicago: Moody, 1992.

Bavinck on the movement from positivism to relativism

November 21, 2008 in Dogmatics with 0 Comments

According to Troeltsch, the unity that used to exist between religion (Christianity) and science has been definitely broken up since the rise of eighteenth-century rationalism. This breakup was caused by the change that occurred both in the view of science and in that of religion. Science laid aside all apriorism, became positive, and banished metaphysics. Today it exists solely as mathematical-mechanical, natural science as the critical-comparative study of history. In both respects it is opposed to the old view of religion and theology. And so the latter gradually changed in the sense that theologians no longer want anything to do with an external authority, as much as possible reduce or abandon the supernatural elements—like prophecy, miracle, and inspiration—that occur in authority-based religion, fully accept the historical criticism of Scripture, and regard dogmas purely as expressions of personal faith. Accordingly, there no longer exists a method by which Christianity could still be upheld as absolute religion. . . . Theology, therefore, has no alternative but to radically break with every dogmatic method and apply with honesty and consistency the history-of-religions method.

. . . . . . . . . .

[But] one cannot, in a historic an psychological sense, understand the religious life, thought, and feelings of others if one is not personally religious, has no idea of religion, and cannot evaluate religious phenomena by a specific criterion. Total ‘presuppositionlessness’ (Voraussetzungslosigkeit) renders study and research impossible. But if nevertheless presuppositionlessness is one’s aim and one takes a positivistic position with respect to religion, the inevitable result is a ‘theology of “mood” in place of a concepts, a system of paradoxes in place of sober truth, the ‘art’ of being enthused about everything in place of the conviction which looks for a fixed standard of things.’ In this area the purely empirical method results in surrender to the relativism of the historical process or event and the loss of one’s ability to judge the truth-content of a religion. . . .

It must also be said that such consistent relativism, which is synonymous with total indifferentism, is certainly not the intent of the advocates of the history-of-religions and psychological method. It is precisely their aim, by the use of this method to arrive at a dogmatics based not on abstract ideas but on facts. But it is not hard to demonstrate that the path chosen does not and cannot lead to this goal.

Bavinck, Reformed Dogmatics, 1:71, 73.

An Election Day Prayer

November 4, 2008 in Christian Living with 0 Comments

Give harmony and peace to us and to all who dwell on the earth, just as you did to our ancestors when they reverently called upon you in faith and truth, . . . while we render obedience to your almighty and most excellent name, and to our rulers and governors on earth. You, Master, have given them the power of sovereignty through your majestic and inexpressible might, so that we, acknowledging the glory and honor that you have given them, may be subject to them, resisting your will in nothing. Grant to them, Lord, health, peace, harmony, and stability, so that they may blamelessly administer the government that you have given them. For you, heavenly Master, King of the ages, give to human beings glory and honor and authority over the creatures upon the earth. Lord, direct their plans according to what is good and pleasing in your sight, so that by devoutly administering in peace and gentleness the authority that you have given them they may experience your mercy. You, who alone are able to do these and even greater good things for us, we praise through the high priest and benefactor of our souls, Jesus Christ, through whom be the glory and the majesty to you both now and for all generations and forever and ever. Amen.

1 Clement 60.4-61.3