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THE CHRISTIAN STORY IN FOUR ACTS It's the opening night of a theater production. You' re not in the audience but backstage. You're part of the crew (or at least you think you are). In this case, it's kind of hard to tell what you're supposed to be doing. The problem? There's no director and no scr...

THE CHRISTIAN STORY IN FOUR ACTS It's the opening night of a theater production. You' re not in the audience but backstage. You're part of the crew (or at least you think you are). In this case, it's kind of hard to tell what you're supposed to be doing. The problem? There's no director and no script. Never has been. Just some stage lighting, sound equipment, a few set changes and backdrops, a bunch of props strewn around, and some random actors milling about on and offstage. Nevertheless, the audience fills the seats, the curtain opens, and the play begins. Of course, disaster ensues. Without a script, you have no characters, no story, no plot, no beginning, no climax, and no end. Without a director you have no way of knowing who's supposed to do what, and when. The random string of meaningless events that occurs onstage and off can't be called "artistic" even by the broadest, most free-spirited artiste. Disorder and chaos fill the theater, and pandemonium reigns. Nobody would attempt to put on a play, film a movie, or shoot an episode lacking outline, plot, story arc, and cast. In fact, no production can get even a producer's flashing yellow light without a fairly stable script, competent author, reliable director, and compelling cast to bring it all to life. Before the first action can begin, certain aspects need to be firmly established. The same is true when it comes to examining the Bible's story from the backstage. That's exploring Christian theology. It's the story behind the story, the ''documentary" shot from backstage, watching the Author conccin: of the plot and characters, write the script, then 13 The Christian Story in Four Acts 14 set the story into motion, himself stepping on stage at the right moment to take the leading role. As we explore, we find that God's story flows much like a classic "hero cycle,'' 1 with which authors throughout history have gripped audiences by tapping into universal experiences----elements common to most or all individuals and cultures: • an experience of personal conflict between good and evil • • • • frustration with the present world anxieties about the future a sense of a greater purpose and meaning the conviction that this world isn't the way it's supposed to be • the hope that things will one day be better than they are A Typical Hero Cycle Paradise (Life) Redemption Fall (Ascent) (Descent) Hell (Death) Our weH-known stories of initiation, faJl, .struggle, testing, redemption, and ultimate victory put into words, portray on stage, or project on screen the unconscious realities we feel in our hearts. Our favorite movies or books are "favorites" because they touch on themes related to this cycle that resonates with our experiences. They "speak" to us, inviting us to enter into a larger story that transcends our lonely individualism and our deteriorating world.1 The Christian Story in Four A cts 15 Reminiscent of the hero cycle (with some astonishing twists), the chronicle of the classic Christian faith is a captivating account that can be summed up in four acts: Creation, Fall, Redemption, and Restoration. God's Story: From the Garden to Glory Creation (Paradise) Restoration (Paradise) Hell (Death) Act I: Creation If a composer were to write a score for the Old Testament, what kind of musical motifs would he or she employ? Gentle harps and melodic strings? Majestic trumpets? Delightful woodwinds or pounding drums? Through whatever means, the theme would probably begin with a burst of symphonic grandeur, followed by a flourish of interwoven melodies signifying the creation of heaven and earth in glorious perfection. As this bold overture resolved into a blissful ballad, however, a dark and ominous minor chord would slither into the melody, eventually turning the key from major to minor. Perhaps oboes and bassoons would replace flutes and piccolos; enter bass drums for xylophones; cellos and basses for violins and harps; tubas for trumpets. We'd hear harsh, discordant notes. Even so, amid this cacophony, hints of the original beauty, majesty, and power would occasionally break through, promising to reemerge and, eventually, ultimately, to triumph. The Christian Story in Four Acts 16 What, in words, is the theme of the Old Testament? The tragic fall of a perfect creation followed by judgment and the promise of final redemption. Genesis 1-2 stunningly depicts the original creation of the heavens, the earth, all living things, and humankind. The story begins not with competing deities or an absolute nothingness but with God: "In the beginning, God created the heavens and the earth" (Gen. 1: 1). God, through His eternal Son and Spirit, created everything that exists-whether things in heaven or things on earth, "things ... visible and invisible. " l The triune God is the Author, Producer, Director, and leading Actor in the story of creation and redemption. And, as Master Storyteller, He has made himself known through His works (Ps. 19:1-2) and through His Word (2 Tim. 3:16). He both shows and tells His power, His plan, and His purpose. Simply put, the great and mighty God is knowable and has made himself known: Long ago, at many times and in many ways, God spoke to our fathers by the prophets, but in these last days he has spoken to us by his Son, whom he appointed the heir of all things, through whom also he created the world.-1 As the crowning work of His creation, God made humans, male and female, co-regents over what He had made with a mandate to "be fruitful and multiply and fill the earth and subdue it" (Gen. 1:28). God desired to share the stage of His production with creatures He formed from mud, transforming dust into stars (Ps. 8:3-6). They were created in the image of God-that is, reflecting His glory and character and destined to rule as His representatives over creation (Gen. 1:26-30). As God's image-bearing envoys, humans were to work in the Paradise of Eden, cultivating it and ultimately extending its borders to cover the entire uncultivated earth (Gen. 2:7-25) . Act H: Fall Alas, that stare of pure innocence would nor last. As intelligent creatures given free will, the first humans succumbed to temptation and turned their backs on their Creator, forfeiting their role as His rulers The Christian Story in Four Acts 17 over earth and falling victim to sin and death (Gen. 3). The blast wave of this disobedience resounds forward through all human history, its devastating effects illustrated in Genesis 4--11: murder, anarchy, destruction, and then rebellion against God. Everybody today will admit that something is wrong with the world and with the people in it. As Ecclesiastes says, ''Surely there is not a righteous man on earth who does good and never sins" (7:20), and "The hearts of the sons of men are full of evil and insanity is in their hearts throughout their lives" (9:3 NASB). Thus half of the story cycle is complete-from Paradise and life, through tragic fall, to an earthly state of living condemnation and then universal death. Act ill: Redemption If we were to commission the same composer to score a New Testament sequel to the Old Testament part of the story, what kind of themes would we want? How does the continuation of His-story in the New Testament relate to its beginnings in the Old? The sequel's score would probably look like a mirror image of the initial themes. From darkness to light, from fall, judgment, and promises delayed to promises fulfilled, mercy and grace extended, and redemption realized. Discordant notes and chords would be replaced by a symphony of instruments and voices singing praises to our God and King. The nearly forgotten opening scenes of the prequel would be restored and then surpassed. What, then, is the theme of the New Testament? The long-awaited redemption of a fallen creation followed by the restoration and fulfillment of all God's promises and purposes. God did not abandon humankind to hopelessness. Already in Genesis 3, after the fall of Adam and Eve, He pledged that the offspring of the woman would bruise the Serpent's head, ultimately destroying sin and evil (v. 15). He then advanced His plan of redemption through the calling of Abraham (Gen. 12), to whom He promised that a particular offspring would mediate blessings to the world (Gen. 13: 15; Gal. 3:15-16). After this promise passed from Abraham through Isaac and Jacob to the tribe of Judah, it then narrowed to the dynasty of King 18 The Christian Story in Four Acts David. In Isaiah's famous prophecy this same promise of a Redeemer is narrowed to an individual coming king, the Messiah: The p eople who walk in darkness Wi11 see a great light; Those who live in a dark land, The light will shine on them . . .. For a child will be born to us, a son will be given to us; And the government will rest on His shoulders; And His name will be called Wonderful Counselor, Mighty God, Eternal Father, Prince of Peace. There will be no end to the increase of His government or of peace, On the throne of David and over his kingdom, To establish it and to uphold it with justice and righteousness From then o n and forevermore. (Isa. 9:2, 6-7 NASB) The redemption plan continued to be revealed throughout the Old Testament Scriptures. Despite human failures--even of those to whom He'd given amazing guarantees of His presence and love--God remained faithful to His promises, ultimately sending the promised Offspring-His own divine Son (John 3:16). When God' s Son was about to enter the redemptio n story, God sent the angel Gabriel to confirm that this child, born to a poor family from an insignificant village, was the One through whom the ancient promises would be fulfilled: You will co nceive in your womb and bear a son, and you shall name Him Jesus. H e will be great and will be called the Son of the Most High; and the Lord God will give Him the throne of His father David; and He will reign over the house of Jacob forever, and His kingdom will have no end. (Luke 1:31-33 NASB) As the plot unfolded, though, God's narrative took a world-shaking turn. Instead of following the cycle's upward path-the Hero passes through various trials, endures setbacks, and overcomes failures while pressing on coward His reward-God's Chosen One retraced the descent, surrendering His life to the executioner. The only being in human history who deserved never-ending life with God voluntarily suffered a brutal death (Phil. 2:5- 8). The Christi,m Story in Four Acts 19 Even this ironic fate had been foretold in the prophecies of Isaiah: Surely our grids He Himself bore, And our sorrows He carried; Yet we ourselves esteemed Him stricken, Smitten of God, and afflicted. But He was pierced through for our transgressions, He was crushed for our iniquities; The chastening for our well-being fell upon Him, And by His scourging we are healed. All of us like sheep have gone astray, Each of us has turned to his own way; But the LORD has caused the iniquity of us all To fall on Him. (Isa. 53:4-6 NASB) Nevertheless, for God's matchless Hero, death was not the end. Against all expectations-including those of His despairing followers-Jesus of Nazareth was raised from the grave and stepped out of the tomb more than alive-He was glorified. Having died in a mortal body susceptible to sickness, pain, and death, He was raised in a physical but immortal body, incapable of illness, impervious to hurt, and overflowing with eternal life. Furthermore, through Jesus Christ, God began writing His-story's final chapter. Those people who became united with Christ by placing their faith in Him could now partake of His glory, sharing the Hero,s reward, and surpassing even the original purpose for humankind that God had established ages ago in Eden. The Hero's victorious reentrance into the halls of heaven opened a new chapter in God's unfolding drama. After the resurrected Savior's ascension, and prior to His in-the-end return as Judge and King, He sent His Spirit to stir the hearts of His former enemies and call them to His cause. Countless converts from every nation, tribe, people, and language have been and still are flocking to His side (Rev. 7:9-10). Through spiritual union with their King, this kingdom-in-the-making also experiences a shared spiritual communion in the church. Through this spiritual-physical community of the life-giving Spirit, centered on Jesus Christ's person and work and focused on the glory of God the Father, members of Christ's body grow in faith, hope, and love. Together they become more and more like Jesus their King, the Spirit The Christian Story in Four Acts 20 working in them to carry out the Father's redemptive mission in this still-fallen world. i Act IV: Restoration This brings us to the final resolution, the future restoration of the original creation. In the beginning, humans were expelled from Eden, unable to experience immortality in a Paradise free from suffering, frustration, fear, and death. At the present time God, through Christ and by the Spirit, is calling to himself a people who will participate in His drama's final chapter. When Jesus returns and renews all things, creation's groaning will be turned to glory as the entire earth is transformed into a new, even better Eden, and all those who've been united with Christ wi11 be made like Him (1 John 3:2). Revelation 21:3-4 describes the glorious coming reality: Behold, the tabernacle of God is among men, and He will dwell among them, and they shall be His people, and God H imself will be among them, and He will wipe away every tear from their eyes; and there will no longer be any death; there will no longer be any mourning, or crying, or pain; the first things have passed away. (NASB) Thus, between Genesis and Revelation-from the Garden to Glory-God's unparalleled story unfolds. Every person and event moves history and humanity forward toward a final goal-restoration. God's grand narrative of creation, fall, redemption, and restoration truly satisfies our restless longings for purpose and meaning and also fulfills our heart's desire for acceptance in meaningful relationship. Augustine once prayed, "You have made us for yourself, and our heart is restless until it rests in you. "6 The timeless story also provides an ultimate answer to human injustice and inequality, as Christ's kingdom will be an eternal golden age of peace and prosperity for all (Isa. 11:1-9). Likewise, it offers vital, unshakable hope to those who now are hurting, and lonely, and lost. The concrete promises and detailed visions God has preserved for us throughout the Scriptures provide healing hope to those struggling with anxiety, fear, despair, and depression. When a person's gaze is The Christi11n Story in Four Acts 21 drawn from his or her temporary groaning to the certainty of future everlasting glory through resurrection and restoration, the words of the apostle Paul ring true: I consider that the sufferings of this present time are nor worthy to be compared with the glory that is to be revealed to us. For the anxious longing of the creation waits eagerly for the revealing of the sons of God. For the creation was subjected to futility, not willingly, but because of Him who subjected it, in hope that the creation itself also will be set free from its slavery to corruption into the freedom of the glory of the children of God. For we know that the whole creation groans and suffers the pains of childbjrth together until now. And not only this, but also we ourselves, having the first fruits of the Spirit, even we ourselves groan within ourselves, waiting eagerly for our adoption as sons, the redemption of our body. For in hope we have been saved, but hope that is seen is not hope; for who hopes for what he already sees? Bur if we hope for what we do not see, with perseverance we wait eagerly for it. (Rom. 8:18-25 NASB) The good news about God's story is that anyone can become a part of it. Jesus of Nazareth is truly God in the flesh; He truly died and was raised from death, and He truly offers a new identity and new future for a11 who trust in Him alone for salvation. And those who embrace by faith the Hero of this story will have a share in the restoration of all things. He who sits on the throne said, "Behold, I am making all things new." And He said, "Write, for these words are faithful and true." Then He said to me, "It is done. I am the Alpha and the Omega, the beginning and the end. I will give to the one who thirsts from the spring of the water of life without cost. He who overcomes will inherit these things, and I will be his God and he will be My son. (Rev. 21:5-7 NASB) You Are Here This present volume's two parts set the stage for God's four-part drama. In stark contrast to the haphazard, disastrous ''production,, imagined at the opening of this chapter, His-story has script and crew, and no detail is random or left to chance. Now we're introduced to 22 The Christian Story in Four Acts the Author, Producer, Director, and Lead Actor: the one true God in three persons-Father, Son, and Holy Spirit. In Part One, "How Firm a Foundation: Revelation, Scripture, and Truth," we will introduce the concept of God's self-revelation through various means while focusing attention on Holy Scripture, His-story's written script. In the process we'll touch on the ground rules for exploring Christian theology-how to approach God's revelation as we seek to believe and live rightly before Him. As the authoritative, unchangeable script of the drama's past, present, and future acts, the Bible provides vital wisdom and guidance for us as we seek to discover our own role in His unfolding creation-and-redemption narrative. In Part Two, "God in Three Persons: Father, Son, and Holy Spirit," we meet the Writer, Producer, Director, and Star of the heavenly and earthly drama set forth in His living Word. Besides an exploration of God's existence, character, and three-in-one nature, we also delve into the practical implications of Trinitarian belief today. As we explore the biblical, theological, and historical foundations of our doctrines of revelation and Scripture (bibliology) and of the triune God (theology proper, Christology, and pneumatology), we'll establish a solid foundation upon which to construct a Christian worldview acknowledging that all good things come to us from the Father, through the Son, and by the Spirit. PART ONE How FIRM A FOUNDATION Revelation, Scripture, and Truth BY DOUGLAS K. BLOUNT, NATHAN D. HOLSTEEN, GLENN R. KREIDER, AND MICHAEL J. SVIGEL HIGH-ALTITUDE SURVEY From Agatha Christie's matronly Jane Marple and urbane Hercule Poirot to Dashiell Hammett's hardworking Continental Op and hardboiled Sam Spade--not to mention Rex Stout's irascible Nero Wolfe, Dorothy Sayers' aristocratic Peter Wimsey, or G. K. Chesterton's pious Father Brown-the last hundred years or so have seen some remarkable fictional detectives. But none has been more remarkable than Sir Artnur Conan Doyle's Sherlock Holmes. His ability to seize obscure clues and utilize apparently trivial facts, to form a map of deduction from a web of deception and thereby trap even the cleverest criminals, amazes Doyle's reader as much as it does Holmes' ever-faithful friend Dr. John Watson. "You know my method," Holmes says. '"It is founded upon the observation of trifles.''' Elsewhere he remarks, "It is, of course, a trifle, but there is nothing so important as trifles."~ In case after case, this consulting detective manages to arrange a cluster of seemingly disconnected facts and items into a dear, coherent picture and solve the puzzle. However deep and difficult the mystery seems at an adventure's beginning, Holmes not only discovers its solution, bur in the end makes doing so appear easy--even elementary, one might say. His clients can confidently trust his ability to lead them to truth they don't find on their own. Delving Into the Deep Things of God Now, as you begin the first part of this book, you're embarkin~ on a kind of ad\'enturc in sea rch o f truth. ln studying theology, we, like 26 How Firm a Foundation many detectives, concern ourselves with mysteries; in fact, we concern ourselves with what the apostle Paul calls "the deep things of God" (1 Cor. 2:10 NIV). Happily for us, though, understanding these mysteries-and piecing together the puzzles before us-won't depend on our skills at sifting clues or anaJyzing data. We won't need to rely on our own wits or lean on our own understanding (Prov. 3:5). For reasons we'll discuss later, if we were to depend on our own abilities for knowledge of God, we'd have no hope of knowing Him-and thus, given the nature of eternal life (see John 17:3), no ultimate hope. Like Holmes' clients, we have a ready and reliable Guide to lead us to the truth we seek. But unlike theirs, ours is no mere human-it is God himself. His very Spirit, whom Jesus caJled "the Spirit of truth, "J guides us and opens our eyes to the truth-to that which is. This doesn't mean we shelve our mind, shift into neutral, and simply coast to the theological finish line. Christ called His followers to love God with our whole being (Matt. 22:37-40), which dearly includes our mind. Rather than excusing us from the hard work of thinking carefully about the deep things of God, the point is that, insofar as we come to understand, the credit belongs not to us but to His Spirit. Moreover, while we could not, if left to our own devices, fathom God's mysteries, He has not left us alone. On the contrary, Jesus promised He and the Father would send us the Spirit to "teach [us] all things" (John 14:26) and "guide [us] into all the truth" (16:13). God Is Knowable ... and Has Made Himself Known 1n doing theology, then, we don't need to worry about our inadequacies. Not because we ourselves are adequate to the task but because our hope of success rests not in ourselves but in God's willingness to make himself known to those who seek Him (Heb. 11:6). And God has done so in a number of ways! First, as PauJ wrote to the church in Rome (Rom. 1:19-20), God has made himself known-that is, revealed himself-in His creation. David said the heavens themselves testify to God's glory (Ps. 19:1). This is what we often call "general revelation," revelation of God that's generally accessible to all people at all times. Sadly, however, what God has clearly revealed in creation has become obscure to us. High-Altitude Survey 27 Here the problem lies not with that revelation but with our grasp of it. By behaving badly, humanity-like those who scorch their eyes by staring at the sun-has become blinded to what God has made known. Such behavior, characterized by a refusal to trust and obey God, is what the Bible refers to as sin. Even though our sin has blinded us to what creation makes evident about Him-"his eternal power and divine nature" (Rom.1:20)--God nonetheless has revealed himself further through other means: angels, miracles, divine manifestations, the words of His prophets, and, most conspicuously, by His written Word, the Bible. We often refer to these special acts and effects as uspecial revelation"-revelation given to particular people at particular times. The Inspired Word of God Unlike any other book, the Bible comprises texts from many different human authors spread over centuries and across numerous cultural contexts. Yet the writers who penned those texts were moved by the Holy Spirit so that in these works they spoke God's words and not merely their own (2 Peter 1: 19-21). Thus, each biblical text has two authors: God (the divine author) and the one God used to pen His words (the human author). The Bible's source, then, is simultaneously human and divine. So the words the human author (e.g., Moses or Matthew or Jonah or John) wrote down are the very words of God himself. In describing the Bible as "inspired," Christians make this point: We do not mean only-or even primarily-that the authors God chose were mentally inspired. We mean that Scripture's very words are God's words. And, in maintaining "verbal plenary inspiration," we affirm that each and every word of the Bible is inspired. A succinct basis for this doctrine is found in Paul's declaration to his understudy Timothy: "All Scripture is breathed out by God" (2 Tim. 3:16). This means that whatever the Bible affirms, God affirms. God cannot speak falsely; the Bible cannot speak falsely. This teaching, called the "inerrancy" of Scripture, has been the overwhelming view of the Christian church throughout its history and today finds its clearest articulation in the orthodox, protestant, evangelical tradition. How Firm a Foundation 28 Faith~Full Theological Thinking In "The Sussex Vampire," Sherlock Holmes receives a plea for counsel from Bob Ferguson, an Englishman whose Peruvian wife has become dangerously ill after being discovered in the bizarre, apparently murderous act of sucking blood from their infant son's throat. "What can I do?" Ferguson asks. "How am I to go to the police with such a story?" As seems reasonable, he fears for her sanity. "Is it madness, Mr. Holmes? Is it something in the blood?" The detective immediately takes command. "I can assure you," he says, "that I am very far from being at my wits' end, and that I am confident we shall find some solution."➔ True to his word, Holmes arrives at Ferguson1 s home, interviews the principals, and resolves the matter in a single evening. He determines that Mrs. Ferguson was in fact saving, not killing, her son. The culprit turns out to ~ 1. God speaks truthfully. (Num. • ~ 23:19; Ps. 31:5; Isa. 65:16; be another member of the household, a Titus 1:2; Heb. 6:18) ,, deranged older son jealous of the infant; 2. Therefore, God's words are ~ he'd injected poison into the baby's neck. ' true. (Ps. 119: 160: John Mrs. Ferguson, upon discovering the 11:,1> S 3. God spoke His words stricken child, was sucking poison from through Scripture. (Acts the wound when her husband found her. t 1:16; Rom. 1:2) Shock from his reaction, together with ~ 4 . Scripture is the written Word of God. (John 10:35; the effects of ingesting some of the poi2 Peter 1: 19 [d. Rom. son, incapacitated her. 16:26)) The truth about the "vampire" was 5. Therefore, Scripture is true. < not what it had initially seemed; Mr. Ferguson learned that his wife had been doing the opposite of what he'd thought. Likewise, in charting a course for understanding theology, we'll turn out to be doing exactly the opposite of what one might expect us to do. Our culture, obsessed with the scientific method, would have us believe that reason must precede faith. Not so fast. As Hebrews 11:3 says, "By faith we understand that the universe was created by the word of God." Don't miss this: We don't reason our way into belief; rather, by faith, we understand. It's by faith that we' re able to perceive the truth and attain accurate understanding. I I i ... . . . . . . . . • _ - .·, - . ". - · • h , ..... ,,....... ...... High.Altitude Siuvey 29 In the eleventh century, Anselm of Canterbury classically articulated the theologian's task: Lord, 1 acknowledge and I thank thee that thou hast created me in this thine image, in order that I may be mindful of thee, may conceive of thee, and love thee; but that image has been so consumed and wasted away by vices, and obscured by the smoke of wrong·doing, that it cannot achieve that for which it was made, except thou renew it, and create it anew. I do not endeavor, 0 Lord, to penetrate thy sublimity, for in no wise do I compare my understanding with that; but I long to understand in some degree thy truth, which my heart believes and loves. For I do not seek to understand that I may believe, but I believe in order to understand. For this also I believe-that unless I believed, I should not understand (italics added).~ Basic Method of Christian Theology Not Understanding. Faith But Faith • Understanding Not the method some expect. To some it even seems counterintuitive. We might think theologians would employ the best of human reason-through philosophy, science, history, experience--to capture the truth about God in order to then believe it with a strong confidence in the outcome of that reasoned pursuit. However, what God has made known about himself, His creation, and His plan of redemp• tion-that is, God's revelation-becomes clear only in a context of belief. Faith comes before understanding. Yes, in the context of faith and with a commitment to faith, we draw on reason as a means to better understand revelation, but the engine that drives the train is faith, which ultimately is fueled by God himself (Rom. 10:17; Eph. 2:8). If this point still seems obscure, don't despair. It'll become clearer as we proceed--exploring Christian theology not by means of reason How Firm a Foundation 30 seeking faith but by faith seeking understanding. And unlike Mr. Ferguson, whose wife's right actions looked so wrong, we won't need to consult a master detective to make sense of the task. We'll let Scripture solve this dilemma for us. Trust in the LORD with all your heart, and do not lean on your own understanding. In all your ways acknowledge him, and he will make straight your paths. (Proverbs 3:5-6) PASSAGES TO MASTER Have you ever talked with people, maybe even other Christians, who think theology doesn't matter? "I want Christ, not Christianity!" they might say. "Don't give me doctrine, just give me Jesus." Yet no matter how right such sentiments might feel, they ultimately ring hollow, for the question arises, which Jesus do these people want? Whose Christ do they have in mind? The Jesus of Mormonism? Of Islam? Of Buddhism? Of rugged American individualism? Like it or not, none of these is the Lord and Savior of whom the Bible speaks and whose teaching the apostles and early church embraced. None is the God-Man of authentic, historic Christianity. 1 What distinguishes the actual Jesus from all counterfeits is that, as God the Father revealed to Simon Peter, He is "the Christ, the Son of the living God'' (Matt. 16: 16). This truth is undeniably doctrinal, unmistakably theological. Not all supposed ''Jesuses" are equal; what distinguishes the real Jesus from the imitations we call doctrinal facts or theological truths. To have a fruitful Christian life, we need an accurate Christian faith. To have an accurate Christian faith, we need a firm doctrinal foundation. To have a firm doctrinal foundation, we need a trustworthy source of truth. Enter God's revelation: revelation of himself, from himself. To open up God's Word and explore His world with a view toward better understanding our faith, we need to begin with some doctrinal content, the truth "once for all delivered to the saints" 0ude 3). Certain basic doctrines-the foundations, essentials, or fundamentals-are nteded for us to comprehend God's revelation from Scripture and nature. .~ I 32 How Firm a Foundation We' ve carefully selected the following passages to facilitate a good grasp of those related to general and special revelation, the right attitude and approach to doctrinal exploration ("faith seeking understanding" ), and even the rightful roles of reason, experience, and tradition. Certainly, much more could be said, but these can help you with a solid foundation for building a stable faith and fruitful life. (1) Psalm 19:1-6: God Speaks Through Creation We've all had the experience of hearing a song or seeing a piece of art and, though we hadn't heard or seen it before that moment, we instantly recognize the source. Whether it's the distinctive voice of Bob Dylan, the harmony of the Eagles, the rhythm of Fats Domino, the bold colors of Vincent van Gogh, or the landscapes of Michael Atkinson, the distinctive details and patterns of the artistic creation point toward or even reveal the identity of its creator. Similarly, creation points us to the One who created the heavens and the earth (Gen. 1: 1): "The heavens declare the glory of God, and the sky above proclaims his handiwork" (Ps. 19:1) . " Heavens" and "sky" likely function as a figure of speech called synecdoche (using a part to refer to the whole) : the heavens and all that is in them reveal God. In the same way, the earth and the rest of creation reveal the Creator's glory. David uses personification, another figure of speech, to describe this form of revelation: "Day to day pours out speech, and night to night reveals knowledge . . .. Their voice goes out through all the earth, and their words to the end of the world" (vv. 2, 4). Whether day or night, God is revealed. Whether or not there are observers, God is revealed. Whether or not there is human response, God is revealed. Of course; God's revelation in the heavens is not in literal words. He didn't write "Seek Me!)) in the sky. We can't connect the dots of the stars and get the name "Jesus." The psalmist's figure of speech expresses the nature of general revelation, and his point is that the revelation of God in creation is as clear as if it had come to us by actual speech. God's fingerprints are all over His work, and His glory shines forth everywhere He has touched. Using the sun as a metaphor for revelation, David insists that "there is nothing hidden from its heat'' P,1ssages to Master 33 (v. 6). There's nowhere to go "away" from the Creator's presence, no darkness that conceals us from Him (Ps. 139: 11-12). Is general revelation sufficient for salvation? Can one be saved by looking into the heavens, recognizing God's magnificence, and responding in faith? Is such a response possible? Would the person who so responds be saved by that response? The psalmist doesn't address these quesPsalm 19:1-2 tions. Countless theologians have tried 1 The heavens declare the glory to answer in different ways, but that's of God, not the point of the passage. Rather, and the sky above proclaims his handiwork. Psalm 19 focuses on the revelation of 2 Day to day pours out speech, God in creation, not on the creatures' and night to night reveals response (or lack of response). knowledge. (2) Romans 1-3: Humans Rebel Against God's Revelation Sharing the gospel message as Bad News/Good News is a popular method of evangelism. The bad news is about us; the good news is about God. We' re lost sinners, but He has a plan to find and forgive us-His Son, Jesus Christ. The same is true with regard to God's general revelation through creation. The bad news, again, is about us, and, as we'11 see, special revelation's bad news is directly related to general revelation's bad news. And the good news about general revelation? Well, the good news is always about God. In Romans 1, in what may be (at least in part) an exposition of Psalm 19, the apostle Paul addresses the question of salvation as it relates to God's general revelation through creation. But he first declares his confidence in the gospel, "the power of God for salvation to everyone who believes, to the Jew first and also to the Greek" (Rom. 1:16). In short, the gospel alone-that is, God revealed through special revelation-is the means of salvation. There's no other wayfor anyone to be saved, for in the gospel "the righteousness of God is revealed from faith for faith" (v. 17). Salvation is by grace alone through faith in Christ alone (Eph. 2:8-9). Paul then follows with an extended demonstration of human sinfulness-the reason for our need of and his great confidence in 34 How Firm a Foundation the good news of Jesus Christ. Every human being needs salvation, for "all have sinned and fall short of the glory of God'' (Rom. 3:23). Because of sin, "the wrath of God is revealed from heaven against all ungodliness and unrighteousness of men" (1:18). God is righteous. His wrath, the right and ;ust response to sin, is not against human ignorance but human rebellion. His glory is revealed in the very heavens, all around us; we are responsible for what we do with His revelation. The everlasting divine Creator is revealed in what He has done: What can be known about God is plain to them, because God has shown it to them. For his invisible attributes, namely his eternal power and divine nature, have been clearly perceived, ever since the creation of the world, in the things that have been made. (Rom. 1:19-20) God's "invisible attributes" have been made visible; His "eternal power and divine nature" are revealed in what He has made ''ever since the creation of the world" down to the present day. Creation and providence reveal God (cf. John l; Col. 1)-the problem isn't insufficient divine revelation. Listen to Paul's language in describing how humans have treated the knowledge of God from creation: people "suppress the truth" (Rom. 1:18); and "although they knew God, they did not honor him as God or give thanks to him" (v. 21); they've "exchanged the glory of the immortal God for images resembling mortal man and birds and animals and creeping things" (v. 23); they "exchanged the truth about God for a lie and worshiped and served the creature rather than the Creator'' (v. 25). Peop]e have chosen idolatry-serving created beings and created things (Ex. 32: 1-8; cf. Isa. 44:9-20; Jer. 10:1-10). For this willfully ignoring and rebelling against divine revelation, God "gave them up'' (Rom. 1:24, 26, 28), allowing them to go their own way and to experience the consequences. The manifestations of this defiance? [People who are] filled with all manner of unrighteousness, evil, covetousness, malice . .. envy, murder, strife, deceit, maliciousness . .. [people who've become] gossips, haters of God, insolent, haughty, boastful 1 disobedient to parents, foolish, faithlt:ss, heartless, ruthless. (vv. 29-31) Not a pretty picture of the human condition. Passages to Master 35 What isn't yet dear is who these people are. Is Paul referring to our first parents? To people long ago? To every human being? Maybe there are some still standing who have not bowed the knee to false gods? But then he delivers the knockout blow: Therefore you have no excuse, 0 man, every one of you who 1udges. For in passing judgment on another you condemn yourself, because you, the judge, practice the very same things. We know that the judgmenr of God rightly falls on those who practice such things. (Rom. 2:1- 2) To the person-anyone-who presumes to be innocent, to fal] outside the indictment of Romans 3:23, Paul issues this correction: We're all guilty. Each of us should see ourselves in this list of human rebellion. General revelation, then, ts clear, plain, and bright. God reveals himself, "his eternal power and divine nature" (Rom. 1:20) in what He has made. But on our own, none of us recognizes Him, responds in worship, or submits to Him. We are all rebels, we have all gone our own way, and we are all in need of salvation. The genera] consensus of Christian faith, with only a few exceptions, has been that general revelation is insufficient to provide salvation (1 Cor. 2:6-14). Special revelation, particularly through the person and work of Christ and illuminated by the Holy Spirir, is necessary. Even the best natural theology-informed only by general revelation-results in a false god and a faulty reality ..!. However, when perceived and inScripture Memory 2 terpreted in light of special revelation, Romans 1: 19-20 general revelation supplements a fuller 19 For what can be known about knowledge of God and His creation. God is plain to them, because God has shown it to them. 2°For his invisThat's good news for believers who by ible attributes, namely, his eternal faith seek greater understanding. Perpower and divine nature, have been clearly perceived, ever since the creceived with eyes wide open, illumined ation of the world, in the things by the Holy Spirit, and interpreted by that have been made. So they are w ithout excuse. faith, general revelation helps us better understand God, His creation, and His plan of redemption. In a balanced Christian method of doing theology, general and special revelation complement-not compete with-each other. 36 How Firm a Foundation (3) Hebrews 1:1-2: God Spoke Through His Prophets ... and Then Through His Son Most consumers know that if you can cut out the middleman you get a better deal. Middlemen are known for slowing things down, taking a cut of profit, and even raising prices by influencing distribution. Now, if the middleman is such an obvious handicap, why has God used prophets to speak to His people? Aren't they basically religious middlemen? Surely He's capable of speaking for himself-why use human spokespersons? Why wouJd God risk His message being muddled or misunderstood? One reason seems rooted in the experience of God's people when He spoke to them at Mount Sinai. Simply put, they were terrified! Needing a go-between, they begged Moses to mediate, to speak to them for God and speak to God for them (Ex. 20:18-19); God agreed (see Deut. 5:24--33). Unlike for-profit economic middlemen, Moses and the rest of God's chosen prophets 1Wo Old Testament Tests would function as servants and more of a False Prophet like advocates, attorneys, or agents. Failed Prophecies Moses was the first in a long line of "If you say in your heart, 'How may divinely appointed mediators between we know the word that the Lo~o God and His people, a line that would has not spoken ?'-when a prophet speaks in the name of the LORD, if the culminate in the Savior's coming (Deut. word does not come to pass or come 18:15-18). After God called a prophet, true, that is a word that the LoRo has not spoken; the prophet has spoken anything He spoke through the prophet it presumptuously. You need not be carried divine authority (v. 19). As God afraid of him" (Deut. 18:21-22). is Truth, what His prophet said for Him False Theology was true; it also would never contradict " If a prophet or a dreamer of dreams arises among you and gives you a sign other revealed truth. To obey or disobey or a wonder, and the sign or wonder whatever was required, to believe or reject that he tells you comes to pass, and if he says, 'Let us go after other gods,· whatever was prodaimed, was to obey or which you have not known, 'and let disobey, to believe or reject, God. us serve them,' you shall not listen Some evangelical Christians believe to the words of that prophet or that dreamer of dreams" (Deut. 13: 1-3). there are still authentic prophets today, and that God continues to give new revelation through His spokespeople, for instance, those to whom He has given the gift of prophecy. 1 Others insist prophecy ceased with the passing of the apostles, that is, with the completion of the canonical Passages to Master 37 writings.➔ Some take mediating positions somewhere between these two. The debate on how and whether God speaks prophetically today, outside His written Word, has long been ongoing within evangelicalism, and there's no end in sight. However, all evangelicals agree that the scriptural canon is closed, that Scripture is our sole final authority in all matters of faith and practice, and that, even if there are such things today, no new revelations would ever contradict the biblical prophets or fail to point us to Jesus Christ. The writer of the letter to the Hebrews expressed it this way : "Long ago, at.many times and in many ways, God spoke to our fathers by the prophets" (1: 1). Over a long period of time, from Moses to Malachi, God has spoken through human beings, some of whom wrote books that are part of the canon (e.g. , Samuel, Isaiah, and Jeremiah) whjle others spoke but did not leave a written record of God's words (e.g., Elijah and Elisha). Either way, God communicated His will to people through the prophets He appointed. Sometimes God spoke through visions and dreams, sometimes with powerful and spectacular signs, other times in a quiet voice--once even through a donkey! (Num. 22:21-39). God's prophets pointed forward in anticipation of the greatest Prophet (Deut. 18:15), who would be God's own Son, Jesus Christ. Again, formerly, God's mediators were chose He raised up from among His people: ''Long ago, at many times and in many ways, God spoke to our fathers by the prophets." But now, finally, "In these last days he has spoken to us by his Son" (Heb. 1:1-2). Jesus, the Word,' is the last and final Word of God (John 1:1; Heb. 1:2); He's the Creator of the world (v. 2; Gen. 1:1 ), the "radiance of the glory of God," "the exact imprint of his nature" who "upholds the universe by the word of his power" (Heb. 1:3). He isn't a creature or inferior to God; He is God (John 1:1-2), and He's the ultimate mediator between God and humanity (1 Tim. 2:5). When He finished His work on the Scrlpture Memoty 3 cross, in anticipation of His return to the Hebrews 1:1-2 1 earth to re-create it anew (Rev. 21), "he Long ago, at many times and in many ways, God spoke to our fasat down at the right hand of the Majesty thers by the prophets, 2 but in these on high'' (Heb. 1:3). He was and is and last days he has spoken to us by his Son, whom he appointed the heir ever will be superior to all. of all things, through whom also he Jesus wrote none of the Scriptures, created the world. but He is the subject of both the Old 38 How Firm a Foundation (John 5; Luke 24) and New Testaments; "the testimony of Jesus is the spirit of prophecy" (Rev. 19: 10). He promised the disciples in the upper room, " When the Helper comes, whom l will send to you from the Father, the Spirit of truth, who proceeds from the Father, he will bear witness about me. And you also will bear witness, because you have been with me from the beginning" (John 15:26-27). He also guaranteed, "He will teach you all things and bring to your remembrance all that I have said to you" (14:26). All divine revelation, special and general, is fulfilled and interpreted in and through Jesus Christ. (4) 2 Timothy 3:14-4:4: All Scripture Is Inspired by God Open your hand and hold it in front of your mouth-as closely as you can get it and still be able to speak. Then, read the following words aloud: ''All Scripture is inspired by God and profitable for teaching, for reproof, for correction, for training in righteousness" (2 Tim. 3: 16 NASB). What did you feel? Even if you whispered, you felt your breath on your hand. In a literal sense, you "breathed out'' the words from this page, bringing them to life. The doctrine of Scripture' s inspiration is derived from the language of this key passage or proof text (3 :16-17). In all the New Testament, the word God-breathed (often translated ''inspired") appears only here. Yet the concept is found throughout the Scriptures. When prophets spoke for God, their words were from God, by means of God's Spirit, and this is what God-breathed means-carried by the Spirit, the very "breath" of God. Paul wrote this letter to Timothy, his son in the faith (1:2; 2:1-2). In the midst of oppression ("all who desire to live a godly life in Christ Jesus will be persecuted" [3:12]), Timothy might have been tempted to follow someone other than Paul, to depart from the faith he'd been taught, to reject the truth. So Paul warned him to avoid "evil people and impostors" (v. 13), whose lives were marked by selflove, greed, pride, and "the appearance of godliness, but denying its power" (3:2-5) . Positively, Paul exhorted his disciple to "continue in what you have learned a nd have firmly believed, knowing from whom you learned it'' Passages to Master 39 (v. 14). He encouraged Timothy to fol1ow his example, to persevere amid persecution just as he had watched Paul endure and persevere (vv. 10-11). Paul doesn't say "All prophets were inspired by God," then they wrote the best they knew how. \\~\, \~,,,,u, e \~-Paul does say "All Scripture is inspired by God," written by means of Spirit-guided men. But Paul wasn't his only model or example to follow: "From childhood you have been acquainted with the sacred writings, which are able to make you wise for salvation through faith in Christ Jesus" (v. 15). 40 How Firm a Foundation From early on Timothy had been taught to trust the Scriptures. Long before he met the apostle, Timothy's mother and grandmother had instilled in him a love for God's Word (1:5) . What a legacy of faith! Trust the Scriptures, Paul says, the teaching that's been handed down to you, because you trust your teachers, because you have seen the godly way they have lived. Trust that God's Word provides salvation through Christ-you've seen the way your teachers have lived out the gospel in their daily Jives. In that very personal context, he wrote, ''All Scripture i's breathed out by God and profitable for teaching, for reproof, for correction, and for training in righteousness" (3: 16). Scripture is God-breathed (Greek theopneustos)-it has God as its source, through the work of His Spirit (Greek pneuma). This is what constitutes these writings as Holy Scripture. Written by human authors, they are nevertheless God's words as if carried by the very breath of His mouth. The Scriptures were not dictated by God, as if He spoke every word into the author's ear that was to be written. Even so, the Scriptures are the result of a process by which God used the human author's experiences, word choices, and intentions to accomplish His will. Charles Ryrie memorably defines inspiration as "the act by which God superintended the human authors of the Bible so that they composed and recorded without error his message to mankind in the words of their original writings. " f. While most English translations of 2 Timothy 3:16 say, "all Scripture," the Greek text also could be translated as "every Scripture." All Scripture is God-breathed because every Scripture is God-breathed (cf. Matt. 5: 18-20; John 10:35). Since the parts are from God, the whole is likewise from God. 0£ course, some words in the narrative aren't from God. For example, the Bible quotes the serpent, who contradicted God's words to Adam and Eve when he said, "You wi11 not surely die" (Gen. 3:4). Scripture also quotes the "fool" who denies that God exists (Ps. 14:1; 53:1). The Bible is not verifying these false statements; it is quoting them accurately. This is why we clarify that Scripture is true in all it affirms but doesn't affirm everything it accurately reports. Even so, God inspired all Scripture, even accurate reports of inaccurate statements. Paul lists the kinds of things God's Word accomplishes. It's profitable-"for teaching, for reproof, for correction, and for training in righteousness" (2 Tim. 3:16). He instructs Timothy to "preach Passages to Master 41 the word ... reprove, rebuke, and exhort, with complete patience and teaching'' (4:2). While Scripture is not the only vehicle that is profitable for accomplishing these things, since it is from God it is particularly effective; its inspiration is the source of its profitability. In this context, Paul lists two purposes for the Scriptures. They are "able to make you wise for salvation through faith in Christ Jesus" (3: 15), and they produce people of God who are "complete, equipped for every good work" (3: 17). This is the doctrine of biblical sufficiency. Now, the Scriptures are not sufficient for every work. They do not tell us where to live, whom to marry, where to go to school, or what kind of car ro drive. The Bible is helpful for making wise decisions, but it doesn't answer those questions directly. The Bible is sufficient, though, for the purpose for which it was written. It provides the content of the gospel, the solution to our greatest need, and what is needed for a God-honoring life. Wayne Grudem explains: The sufficiency of Scriprurc means thar Scripture contained all the words of God he intended his people to have at each stage of redemptive history, and that it now contains all the words of God wc need for salvation, for rrustin~ him perfectly, and for obeying him perfecrl):- Sufficiency means that if God had given us nothing but Scripture, it would meet these needs. Of course, He has given so much more than what we need, out of the abundance of His grace. Finally, Paul avows Scripture's truthfulness. He warned that the time would Satpture MemoryC come when there would be false teach2 Timothy 3:16-17 16 ers, that many would follow them, and All Scripture is breathed out by God and profitable for teaching, that they "will turn away from listening for reproof, for correction, and for to the truth and wander off into myths" training in righteousness, 17 that the man of God may be complete, (4:4). The possibility of departure from equipped for every good work. the truth that Timothy had learned from those he trusted was a real threat; he, and all who have heard the word of truth (2:15) should recognize this real threat and instead be diligent to hold firmly to the trustworthy message we've been taught. The Scriptures are true in everything they affirm; they are inerrant. 42 How Firm a Foundation (5) 2 Peter 1:19-21: Prophets Moved by the Spirit I (Nathan) am a sucker for a good documentary, and it turns out Discovery Channel has my number. For example, I'm completely smitten with the idea behind How Do They Do It? Each episode takes everyday objects and shows something unexpected about the way they're made (or how they're used) . I was particularly transfixed by one early episode that revealed the extraordinary ingenuity involved in mass-producing ordinary pencils. In case any of my life's previous days had left the matter open to question, on that day I was officially confirmed as a nerd. "How does that work?" is a question that arises for many who encounter the concept of divine inspiration with respect to Scripture. This next passage gives at least a partial answer, explaining that prophecy-the product of God's speaking through human agents-does not happen because of human desire or human choice. Prophecy comes by God's action. After a brief introduction, 2 Peter 1 presents an extended plea. Peter urges his readers to persevere in faithfu lness, developing and maintaining godly traits as they live out their belief. Then, noting his imminent departure from this life, he purposes to use this opportunity to reinforce an imperative truth: the reliability of the message that all of Jesus' apostles delivered. He launches into the topic with fervor and passion. Our message, he says, isn't anything clever or man-made (v. 16). Instead, we shared with you the events we saw ourselves, like God's very power displayed in the transfiguration.s On that day, on that "holy mountain," Peter and his friends experienced another supernatural validation, hearing a voice from heaven confirming that Jesus is God's beloved Son (vv. 17-18). This is why the apostles were convinced of the truth of their message about Jesus: they received heavenly confirmation firsthand. This, he says, is like the message of the. Old Testament prophets, and now it' s been made sure (v. 19). There's no doubt about the anointed one God promised to send. That one, the Christ, is Jesus. The apostles knew it; they were so convinced of it that each of them gave his life for this message. And, in this context, Peter sheds light on the nature of prophecy: "No prophecy of Scripture came about by the prophet's own Passages to Master 43 interpretation of things" (v. 20 NIV) . That is, God's prophets did not conjure messages and portray them as being from God. These never came via human will or impulse-instead, men "spoke from God as they were carried along by the Holy Spirit" (v. 21 NIV). Paul doesn't say uProphets had good ideas and wrote them down in what we call Scripture." ... "~\'I \~,\~'\\l'Ce \ ,.~ --- Paul does say uProphets spoke [or wrote] messages from God as they were carried along by the Spirit." ~-----_.r · Carried along by the Spirit This passage has repeated markers showing that genuine prophecy is sourced in God, not in people. Peter hammers home this basic message both explicitly and implicitly. One example is how he applies the word carried or borne to both the voice he heard from heaven 44 How Firm a Foundation on the holy mountain ("we ourselves heard this very voice borne from heaven," v. 18) and the way the Spirit uses prophets to deliver God's intended message ("men spoke from God as they were carried along [borne] by the Holy Spirit," v. 21). Salpture Memory 5 This missive is subtle but powerful: In 2 Peter 1:20-21 the same way God's message to us on 20 knowing this f irst of all, that no the mountain was made clear, carried prophecy of Scripture comes from by a supernatural voice, God's message someone's own interpretation. 21 For no prophecy was ever produced by to you is made dear, delivered through the will of man, but men spoke from men who were carried by His Spirit in God as they were carried along by the process of crafting that prophetic the Holy Spirit. message. Much more amazing than pencil production! God's message is delivered reliably to us, and "we have the prophetic word made sure" (see v. 19 NASB) . We have God~s word on it. (6) 1 Corinthians 2:10-13: Words Taught by the Spirit "Where did you get that?'' one student asked another in my (Nathan's) seminary class. They were friends; one had just offered a statement reflecting profound spiritual insight, and apparently his pal didn't think him capable of such sagacity without having obtained assistance from another source. The whole class burst out laughing when the one suspected of "borrowing wisdom'' turned and said, "1 know this is hard to believe . .. but I got it from you!" It's entirely reasonable to ask a similar question of the apostolic teaching. Where did )'OU get that? What a blessing to find a direct answer in the pages of Scripture. The apostle Paul, in his first letter to the church at Corinth, explains in very satisfactory detail the source of the apostolic message. Paul presents an intriguing defense of his ministry among the Corinthian believers in chapter 2, along with a defense of his authority as an apostle. (He included similar defenses of the latter throughout his messages for them; it seems that some part of this church was vocally challenging his authority and leading other members to be factious Passages to Mt1 ster 45 or schismatic.) Here, he explai ns that he did not source t he content of his teaching; it all came from God , whose w isdom is revealed in Jesus Christ, "the Lord of glory" (v. 8). Paul doesn't say "We speak words taught to us by human wisdom." - -- ~ ' ' '~-- - -- Early to bed, early to rise, makes men I healthy, wealthy, \. and wise. -~ -- - - - - l Paul does say "We speak words taught us by the Spirit, expressing spiritual things in spiritual words." I make known to you,brethren, the gospel which I preached to you .. . Further, P~ul said the content of the apostles' teaching, revealed to them by t he H oly Spirit (v. 10), actually is the "tho ughts of God " (v. 11) a nd '"the depths of God " (v. 10). T hese can only come fro m the Sp irit of God , for no one else can possibly know His thoughts and His depths. 46 How Firm a Foundation This brings Paul to his summary of the whole situation: the apostles have imparted the thoughts of God in "words not taught by human wisdom but taught by the Spirit'' (v. 13). The very words came from God's Spirit. Note that Paul distinguishes carefully between the thoughts of God, the content of his teaching, and spiritual words the Holy AN ORTHODOX VIEW OF INSPIRATION Spirit taught, the form of his teachWe are in line with the church's ing. The apostolic doctrine is God's historic teaching when we affirm thoughts ("interpreting spiritual truths these three facts about the inspirato those who are spiritual" [v. 13]) in tion of Scripture: words taught by God's Spirit. 1. God is the source. To say it another