Oddly enough, Christians often have a difficult time talking meaningfully about spirituality.
It is as if words fail us at this point. We are at the edge of a mystery. We are talking about the ways of God — and the ways in which humans find connection with God. We are not used to thinking of this as something which is open to analysis and investigation. After all: “The wind blows where it chooses, and you hear the sound of it, but you do not know where it comes from or where it goes. So it is with everyone who is born of the Spirit.” (John 3:8 NRSV).
I have commented here and here about the themes I see in Psalm 25, but I haven’t said a word so far about the structure of the Psalm. This hardly seems right. It is a bit like putting the cart before the horse. But, I wanted to give you an idea why I find this Psalm so interesting.
The structure is interesting too. This is one of those alphabetic psalms. The first verse begins with the first letter of the Hebrew alphabet, the next verse with the next letter, and so forth. (Other alphabetic psalms are 9, 10, 34, 37, 111, 112, 119 and 145.) The last verse of Psalm 25 is outside this structure.
Hello Mr. Adams, I read with interest your comments on Calvin's comments on John 3:16 on your web site. I was wondering what your thoughts are on Jesus' words as recorded in John 6:44: “No one can come to Me unless the Father who sent Me draws him; and I will raise him up at the last day.” (NKJV) (It is unfortunate that English editions tend to translate the Greek as "draws" rather than the more accurate "compels" — especially since it is also translated more accurately as "dragged" elsewhere.) Have you considered that perhaps Calvin's "on the other hand" was intended to recognize what the whole of scripture says about this issue? He just may have been appealing to theology that is rooted in scripture itself.
In the first place, I would like to point out that my correspondent is attempting to play one Scripture off another. So, we are playing dueling Scripture passages here. Since the meaning of John 6:44 seems closely tied to its context, using it to fend off the idea of God’s universal love in John 3:16 (which seems to me to have a more general meaning) is a bad idea.
The context here has to do with the relationship of the Father and the Son. Jesus is claiming that the Jews are rejecting him because (in actuality) they have rejected the Father.
So, the context of this passage is not a discussion of whether God has chosen to send the mass of humanity to an eternal Hell, while choosing to arbitrarily save (by compulsion: “dragged”) a few. The context concerns why these particular Jews have not been drawn to Jesus as Messiah and Son, while others have. And, Jesus asserts here that it is because they have first rejected the Father and the testimony of the Scriptures.
Jesus denounces their claim to knowledge of the Father. He asserts that their resistance to the Father & the message of the Scriptures is the reason they have not subsequently been drawn to the Son. The point is made repeatedly. “And the Father who sent me has himself testified on my behalf. You have never heard his voice or seen his form…” (John 5:37). “You search the scriptures because you think that in them you have eternal life; and it is they that testify on my behalf.” (John 5:39). “How can you believe when you accept glory from one another and do not seek the glory that comes from the one who alone is God?” (John 5:44). “If you believed Moses, you would believe me, for he wrote about me. But if you do not believe what he wrote, how will you believe what I say?” (John 5:46, 47). And, earlier in chapter 5 it is stated the other way around: “Anyone who does not honor the Son does not honor the Father who sent him.” (John 5:23).
Thus the point is that the Jews who are rejecting him are doing so because they have first rejected the Father. But, Jesus asserts that those who acknowledged the Father were “drawn along” into acknowledging the Son.
My correspondent is right in saying that ἕλκω can mean “dragged.” It is a stronger word than is evident in our translations. In John 21:6 & 11 it is used of the drawing of fish in a net, in John 18:10 of the drawing of a sword, in Acts 16:19 & 21:30 of forcibly dragging the apostles through the streets, and in James 2:6 of being dragged into court.
But, the context tells us what Jesus means. Those who acknowledge the Father and the testimony of the Scriptures are compelled to also acknowledge the Son. However, the same word (ἕλκω) is also used in John 12:34 where Jesus says : “And I, when I am lifted up from the earth, will draw all people to myself.” (NRSV) If ἕλκω always means “forcibly dragged” then this passage would have to mean that all people (πάντας) are saved — universalism — something Calvinists do not generally affirm. Yet, in Matthew 23:37 (parallel in Luke 13:34) Jesus says: “O Jerusalem, Jerusalem, you who kill the prophets and stone those sent to you, how often I have longed to gather your children together, as a hen gathers her chicks under her wings, but you were not willing.” Thus, it appears, that Christ desires to draw to Himself people who are nonetheless unwilling to come! And, they do not. It is not that God chooses to arbitrarily save a few by divine compulsion. Though the Cross of Christ, He draws all. But, all do not come.
John Fletcher (1729-1785)
And, here, I think is where we get to the crux of the matter. The Bible continually assumes human moral responsibility. These Jews were responsible for their rejection of the Father and their rejection of the testimony of the Scriptures. It is everywhere assumed that a choice can be made, and that people can be held responsible for their choices.
The early Methodists objected to Calvinism on practical grounds, and not simply on theoretical grounds. Fletcher opposed what he called “Solafideism” because it was antinomian (“against the Law of God”): it undermined human moral responsibility through an appeal to God’s unconditional election to salvation.
Clearly, if you are saved, and you can’t be un-saved, and it is solely God’s choice — then it doesn’t matter what you do. Nothing is riding on it. While classical Calvinists never drew this conclusion, some people were willing to follow the logic of Calvinism to this inevitable conclusion. And, this is one of the things Arminians and Wesleyans and Methodists have always found objectionable: allowing an appeal to grace to undermine our responsibility to respond to God. A call to repentance, for example assumes the ability to respond. And, so forth.
In many, many ways the Bible continually assumes both the capacity to respond and the responsibility to respond. And, to my correspondent’s question “Have you considered that perhaps Calvin’s ‘on the other hand’ was intended to recognize what the whole of scripture says about this issue?” I have to give a terse: “No.” And, a too-quick harmonization of one Scripture with principles a person thinks they have derived from another is always dangerous. What do we mean by a “theology that is rooted in scripture itself”?
John Calvin (1509-1564)
I think Calvin came to his theological views, to a large extent, by way of Augustine. Certainly Augustine also appealed to Scripture for support of his views (though he was no Bible scholar), but his views were also shaped by the controversies of his day and the personal issues they raised for him.
None of us comes to the Scriptures in a vacuum. The notion that one simply shakes out all of the Bible’s teachings on the floor and arranges them systematically like a jigsaw puzzle is a mistake.
All of us have been influenced by preachers and Bible teachers. And, I wouldn’t say that is a bad thing — far from it. It’s a good thing. Not everything Augustine or Calvin said is wrong. I agree with much of what they said. They both can be read (critically) to great benefit. But, I also believe some legitimate objections can and should be raised against much of what they said.
Look folks: not everything Wesley or Fletcher or Clarke or their followers said is right, either. Nevertheless, if we read critically we can benefit from the insights of all.
The themes in this section of the Gospel of John resonate well with the themes I am often addressing at this web site. Jesus calls his followers into a life of obedience — and promises the power and presence of the Holy Spirit to them.
In the Gospel of John, we see Jesus preparing his disciples for the days to come with a long discourse: it begins in Chapters 13 and runs through chapter 16, with a closing prayer added in chapter 17. The passage I’m discussing today is just a brief snippet from that longer discourse. This passage is memorable because in contains of the promise of the Holy Spirit. But, it is framed on either side by a challenge to keep Christ’s commandments.
“For God so loved the world that he gave his only Son, so that everyone who believes in him may not perish but may have eternal life.” — John 3:16 (NRSV).
JOHN CALVIN COMMENTS (my responses have a white background):
John Calvin (1509-1564)
“’That whosoever believeth on him may not perish.’ It is a remarkable commendation of faith, that it frees us from everlasting destruction. For he intended expressly to state that, though we appear to have been born to death, undoubted deliverance is offered to us by the faith of Christ; and, therefore, that we ought not to fear death, which otherwise hangs over us. And he has employed the universal term whosoever, both to invite all indiscriminately to partake of life, and to cut off every excuse from unbelievers. Such is also the import of the term world, which he formerly used; for though nothing will be found in the world that is worthy of the favor of God, yet he shows himself to be reconciled to the whole world, when he invites all men without exception to the faith of Christ, which is nothing else than an entrance into life.”
Um. Okay. I think I’m with you there, brother John.
“Let us remember, on the other hand, that while life is promised universally to all who believe in Christ, still faith is not common to all. For Christ is made known and held out to the view of all, but the elect alone are they whose eyes God opens, that they may seek him by faith. Here, too, is displayed a wonderful effect of faith; for by it we receive Christ such as he is given to us by the Father — that is, as having freed us from the condemnation of eternal death, and made us heirs of eternal life, because, by the sacrifice of his death, he has atoned for our sins, that nothing may prevent God from acknowledging us as his sons. Since, therefore, faith embraces Christ, with the efficacy of his death and the fruit of his resurrection, we need not wonder if by it we obtain likewise the life of Christ.”
Whoa! What do you mean “on the other hand”? Umm… Now you seem to be dodging out of it all by appealing to a theology that is rooted in something else, John. Here you are clearly leaving exegesis behind and trying to reconcile the verse with a preconceived theology. How can ‘life’ be promised to those incapable of receiving it? It can’t. How can God ‘invite all indiscriminately to partake of life, and to cut off every excuse from unbelievers’ (as you say) if God is choosing to withhold the ability to believe from some? You can’t have it both ways. I mean, I know you’re a logical guy, John. Isn’t it possible that Augustine was wrong in the Enchiridion — where this same logical inconsistency can be found?
“Still it is not yet very evident why and how faith bestows life upon us. Is it because Christ renews us by his Spirit, that the righteousness of God may live and be vigorous in us; or is it because, having been cleansed by his blood, we are accounted righteous before God by a free pardon? It is indeed certain, that these two things are always joined together; but as the certainty of salvation is the subject now in hand, we ought chiefly to hold by this reason, that we live, because God loves us freely by not imputing to us our sins. For this reason sacrifice is expressly mentioned, by which, together with sins, the curse and death are destroyed. I have already explained the object of these two clauses, which is, to inform us that in Christ we regain the possession of life, of which we are destitute in ourselves; for in this wretched condition of mankind, redemption, in the order of time, goes before salvation.”
What! Now you seem to be having problems with your earlier statement that [faith] ‘frees us from everlasting destruction.’ Do you mean: ‘faith bestows life upon us’ (as you said earlier) or: ‘life’ (through grace) bestows faith upon us? Now you are saying that redemption precedes salvation, because the ability to believe is itself the result of that salvation. If the ability to believe is wholly the decision of God, then it is God who has determined the issues of life and death. It is your theology that has dictated that: “redemption, in the order of time, goes before salvation” — not the text itself. I agree that part of the message of this verse is ‘that in Christ we regain the possession of life, of which we are destitute in ourselves’ but it is also a universal offer of eternal life (thus, it says: “whoever”) — a possibility your theology does not seem to allow for! In my opinion, making sense of this verse requires a concept of Prevenient Grace, which allows fallen humans to respond with faith to the offer of life. Otherwise, from your point of view, the verse should read either:
“For God so loved the elect that he gave his only Son, so that everyone who belongs to the elect and, thus, has faith, may therefore believe in him unto eternal life.”
or more simply:
“For God so loved the world that he gave his only Son, so that everyone who has eternal life may believe in him.”
But, surely you see, don’t you, it doesn’t say either of those things. You’ve turned it around backwards. This is no longer the Scripture with which you began.
(Start gathering the wood again, boys, I think there’s another heretic in town.)
“I cry to God Most High, to God who fulfills his purpose for me.” (NRSV)
As I said last time: this expresses the intention to pray. The initial cry for help, is followed by a statement of intent: a general statement telling us why the Psalmist cries out to God. It’s not just a momentary thing: it’s a way of life.
What I want to point out is the brevity of that final phrase:
Human nature being what it is: there is no prayer more basic to our experience. It may not be the ideal prayer. But, it’s the most common one. There isn’t a person living who hasn’t at some time in their life cried out: “God help me” — even if they weren’t certain whether there was Anyone or anything to whom to cry.
But, the prayer in verse 1 is not just general, it is also very personal and intimate: “…for in you my soul takes refuge; in the shadow of your wings I will take refuge….” This is followed by a statement of intent. In a sense, this statement implies a rationale for prayer. Verse 2 (Hebrew, verse 3):
“I will cry to God Most High, To God who accomplishes all things for me.” (NASB).
Why do we pray? Why is it even possible or appropriate to bring our personal requests and needs to God? Because God accomplishes things for us, in answer to our requests.
Prayer operates on a hypothesis. As it says in Hebrews 11:6: “…for whoever would approach [God] must believe that he exists and that he rewards those who seek him.”
As we walk with God, and find our faith confirmed in experience, our trust grows stronger and deeper. We say to ourselves: “God has not failed me in the past. God will not fail me now.” So, it is in this instance. Experience has produced confidence. God is the One who brings things to pass.
It seems strange at first glance that the initial cry of mercy is followed by a declaration of intent:
“I will cry to God Most High, To God who accomplishes all things for me.”
The idea here is that at all times — and especially in times of need and stress — the psalmist intends to call upon God.
Think about it. Prayer is often a last resort for us. When all other sources of help have been exhausted, then we seek out the place of prayer — and request the prayers of others. This verse says it should be more of a first resort.
Sometimes a church gets involved in a visioning process. Sometimes this is fruitful and sometimes it isn’t. But, for a lot of people this process is frustrating — even maddening. It’s a process of reflection and prayer. It will be fruitful only as people seek God and God’s will. But, it’s hard. Our impulse is to do, to go get ideas from somewhere, to make a plan, etc. — sadly, our first impulse is not the impulse to pray. Sometimes we are in the waiting time.
But, it is those who wait upon the Lord who find strength. But, someone who says: “I will cry to God Most High, To God who accomplishes all things for me” is someone who resorts to God in all circumstances.
This is someone who has the intention to pray. If I have the intent to pray, I will rise in the morning and seek God. If I have the intent to pray, I will find times during the day to seek God. I will be bold enough to ask — for myself and for others. I will look expectantly for answers.
A PRAYER.
Lord God we praise you for your steadfast love and mercy.
We have learned from experience to trust You. We have found You to be faithful. We have found in You a continual source of hope and life.
Keep us in the place of prayer.
In uncertain times, keep us in prayer. In times of joy and fulfillment, keep us in prayer.
We seek You now. It is our intent to seek you always. Our God who may always to be found in Jesus Christ. Amen.
The resurrection effectively reversed the charges against Jesus and confirmed his mission. We thus see that if he had saved his life at the cost of his proclaiming the divine lordship, he would have actually made himself independent of God and put himself in equality with him. ‘Whoever would save his life will lose it’ (Mark 8:35 par.). This was true of Jesus himself. He could not be the Son of God by an unlimited duration of his finite existence. No finite being can be one with God in infinite reality. Only as he let his creaturely existence be consumed in service to his mission could Jesus as a creature be one with God. As he did not cling to his life but chose to accept the ambivalence that his mission meant for his person, with all its consequences, he showed himself, from the standpoint of he Easter event, to be obedient to his mission (Rom. 5:19, Heb. 5:8). This obedience led him into the situation of extreme separation from God and His immortality, into the dereliction of the cross. The remoteness from God on the cross was the climax of his self-distinction from the Father. Rightly then, we may say that the crucifixion was integral to his earthly existence.
The cross gives meaning to the resurrection, the resurrection gives meaning to the cross. Each is incomplete without the other.
When we say Jesus was one with God we say this on the basis that Jesus fulfilled his whole mission — including death and resurrection. It is in this sense alone that Jesus was truly both fully human and fully God. Without the Cross we cannot make such a claim about Jesus. The Cross is integral to the message. “Although he was a Son, he learned obedience through what he suffered; and having been made perfect, he became the source of eternal salvation for all who obey him….” (Heb 5:8,9 NRSV)
I think this fact reminds us that preaching the Gospel has to emphasize actually telling the story of Jesus more than teaching ideas derived from the story. It is the life, death and resurrection of Jesus that constitutes the Gospel. If part of it is left out, other parts lose their true significance as well. The theological claims that Christians make can only be asserted on the basis of the whole story.
So, the preacher needs to ask: am I telling the whole story or just parts of it? Or: am I just giving advice, teaching some ideas, venting my frustrations, and never telling the story at all?
Moral advice, good ideas, criticism of the world’s ideas and trends, political programs — all these things do not amount to the Gospel of Christ. We need to ever learn anew what it means to “tell the old, old story” to our current generation.
It s wrong to suppose that people are too shallow and self-absorbed to hear it. Someone is always out there to complain that people today are too vacuous, ignorant, or unspiritual. Yes, people are exploring sexuality and gender in ways previous generations did not. Yes, there is sexual promiscuity. There are trends that have arisen in the realm of technology and the internet that are troubling.
It doesn’t mean people are stupid or have lost the spiritual hunger for meaning and connection that is naturally constitutive of human nature. Sexual promiscuity and high intelligence often go together. Sexual searching and spiritual searching are not totally unrelated — one can substitute for the other.
Yes, some young people are not satisfied with traditional answers. But, they are asking questions. And some may want serious and well-considered answers. Prevenient grace means that God’s Spirit is striving with even the most apparently unlikely people.
Let’s learn to tell the story of Jesus in ways that are engaging, fresh, and faithful.
As is generally the case with Paul’s letters, he begins by letting the church know he is praying for them. He really believed in the vital importance of prayer. Prayer is at the foundation of all church renewal.
We are regularly encouraged to pray. “Pray in the Spirit at all times in every prayer and supplication. To that end keep alert and always persevere in supplication for all the saints.” (Ephesians 6:18 NRSV). We are given the examples of Jesus and Paul, who made prayer and intercession priorities in their lives and ministries. Before we need new ideas and quick fix solutions, we need prayer. Prayer is at the heart of Christian ministry and at the heart of the life of the Church.
This part of the letter is very important, and it’s going to take me a while to fully discuss this. I need to begin by pointing out something about this prayer that seems odd at first. So, first some brief introductory remarks, and then some personal reflections.
