tag:blogger.com,1999:blog-136258482024-03-20T11:09:27.930-04:00Exegetical Thoughts and Biblical TheologyWelcome! This is where I share the exegetical thoughts that have been growing in my mind. I trust they will be a blessing to you.
~Philip BrownPhilipBrownhttp://www.blogger.com/profile/09054435375764132992noreply@blogger.comBlogger130125tag:blogger.com,1999:blog-13625848.post-69841058690835870982023-11-03T10:01:00.004-04:002023-11-03T10:01:40.704-04:00A Reader's Hebrew Bible: Appendix A Available For DownloadZondervan has given me permission to make Appendix A--the glossary containing all words occurring over 100x-- available as a <a href="http://apbrown2.net/rhbappendixa.pdf"></a>free download. I have formatted the document so that it can be printed double-sided as a booklet. For the booklet version click <a href="https://drive.google.com/file/d/0Bw9Yr62ZGxpzX2txQTBnWTNqbzQ/view?usp=sharing&resourcekey=0-6-CXwNliWh71iIyZTaWSPg" target="_blank">here</a>.<br /><br />If the booklet format is too hard to figure out how to print (it can be difficult), you can download a full-pageversion <span style="text-decoration: underline;"></span> which you can then print in whatever way you prefer. For the full-page version click <a href="https://drive.google.com/file/d/1qW7aQAVGBwJXUlllVcD1xLLxlmdexkHi/view?usp=sharing" target="_blank">here</a>.<br /><br />Tole, Lege!<br />Philip Brown<div><br /></div><div>11/3/2023 - updated links.</div>Philip Brownhttp://www.blogger.com/profile/07999096964733560733noreply@blogger.com1tag:blogger.com,1999:blog-13625848.post-84771824781222974902018-11-05T07:35:00.000-05:002018-11-05T07:35:18.069-05:00Ultimate sexual freedom (Proverbs 5:22)<br />
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<span dir="LTR" style="mso-bidi-font-family: "Times New Roman"; mso-bidi-font-size: 12.0pt; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;"><sup>
<span style="mso-spacerun: yes;"> </span>WTT</sup><b> Proverbs 5:22 </b></span><span lang="HE"><span style="font-size: x-large;">עַֽווֹנוֹתָ֗יו יִלְכְּדֻנ֥וֹ אֶת־הָרָשָׁ֑ע וּבְחַבְלֵ֥י
חַ֜טָּאת֗וֹ יִתָּמֵֽךְ׃</span></span><span dir="LTR" style="mso-bidi-font-family: "Times New Roman"; mso-bidi-font-size: 12.0pt; mso-bidi-language: HE; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;"><o:p></o:p></span></div>
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<b><span style="mso-bidi-font-family: "Times New Roman"; mso-bidi-font-size: 12.0pt; mso-bidi-language: HE; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;">Proverbs 5:22</span></b><span style="mso-bidi-font-family: "Times New Roman"; mso-bidi-font-size: 12.0pt; mso-bidi-language: HE; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;"> His own iniquities will capture the wicked, And he will be held with the
cords of his sin.<o:p></o:p></span></div>
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<span style="color: black; mso-bidi-font-family: "Times New Roman"; mso-bidi-font-size: 12.0pt; mso-bidi-language: HE; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;"><o:p><br /></o:p></span></div>
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<span style="color: black; mso-bidi-font-family: "Times New Roman"; mso-bidi-font-size: 12.0pt; mso-bidi-language: HE; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;"><o:p>This verse describes the consequences of those who abandon Yahweh's plan for fulfilling sexual pleasure within monogamous, heterosexual marriage. </o:p></span></div>
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<span style="mso-bidi-font-family: "Times New Roman"; mso-bidi-font-size: 12.0pt; mso-bidi-language: HE; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;">The normal use of ‘capture’ is typically in the context
of war (e.g., Num. 21:32; 32:29; Deut. 2:34). Sin wars against the sinner (cf.
1 Pet. 2:11), eventually taking him captive and enslaving him.<span style="mso-spacerun: yes;"> </span>The imagery of being held in the cords of his
sin shows the bondage that sin creates.<span style="mso-spacerun: yes;">
</span>Hallelujah for the freedom that following Yahweh provides!<o:p></o:p></span></div>
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<span style="mso-bidi-font-family: "Times New Roman"; mso-bidi-font-size: 12.0pt; mso-bidi-language: HE; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;">Isn’t it profoundly ironic that the language of the
sexual revolution was “free love” and sex uninhibited by antiquated taboos? The
reality is that extra-marital sex leads to bondage, whereas intra-marital sex
offers the ultimate sexual freedom--freedom from guilt, from fear of discovery,
rejection, disease, from unfavorable comparison.<o:p></o:p></span></div>
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<span style="color: black; mso-bidi-font-family: "Times New Roman"; mso-bidi-font-size: 12.0pt; mso-bidi-language: HE; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;">Yahweh, you make sure the wicked are captured by
their iniquities. You tell me this both as comfort and warning. I’m comforted
by the certainty that workers of iniquity will not escape, despite appearances.<o:p></o:p></span></div>
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<span style="color: black; mso-bidi-font-family: "Times New Roman"; mso-bidi-font-size: 12.0pt; mso-bidi-language: HE; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;">I’m encouraged by the fact that You do not want
such capture, such bondage for your sons. Thank you for the warning!<o:p></o:p></span></div>
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<br />PhilipBrownhttp://www.blogger.com/profile/09054435375764132992noreply@blogger.com0tag:blogger.com,1999:blog-13625848.post-76427155786989092802018-10-08T08:25:00.001-04:002018-10-08T08:25:15.787-04:00Put away from thee a froward mouth ... (Prov. 4:24)<br />
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<span dir="LTR" style="mso-bidi-font-family: "Times New Roman"; mso-bidi-font-size: 12.0pt; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;"><span style="mso-spacerun: yes;"> </span><sup>WTT</sup><b> Proverbs 4:24 </b></span><span lang="HE" style="font-size: 18.0pt; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: HE; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;">הָסֵ֣ר מִ֭מְּךָ עִקְּשׁ֣וּת פֶּ֑ה וּלְז֥וּת שְׂ֜פָתַ֗יִם
הַרְחֵ֥ק מִמֶּֽךָּ׃</span><span lang="HE" style="mso-bidi-font-family: "Times New Roman"; mso-bidi-font-size: 12.0pt; mso-bidi-language: HE; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;"><o:p></o:p></span></div>
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<sup><span style="mso-bidi-font-family: "Times New Roman"; mso-bidi-font-size: 12.0pt; mso-bidi-language: HE; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;">APB </span></sup><b><span style="mso-bidi-font-family: "Times New Roman"; mso-bidi-font-size: 12.0pt; mso-bidi-language: HE; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;">Proverbs
4:24</span></b><span style="mso-bidi-font-family: "Times New Roman"; mso-bidi-font-size: 12.0pt; mso-bidi-language: HE; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;"> Put away from you a crooked
mouth And put devious lips far from you.<span dir="RTL" lang="HE"><o:p></o:p></span></span></div>
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<i><span style="mso-bidi-font-family: "Times New Roman"; mso-bidi-font-size: 12.0pt; mso-bidi-language: HE; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;">crooked. </span></i><span style="mso-bidi-font-family: "Times New Roman"; mso-bidi-font-size: 12.0pt; mso-bidi-language: HE; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;">This word
occurs only here and in <span style="background: white; mso-highlight: white;">Prov.
6:12</span>. Its cognates (</span><span dir="RTL" lang="HE" style="font-size: 18.0pt; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: HE; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;">מַעֲקָשׁ</span><span dir="LTR"></span><span dir="LTR"></span><span lang="HE" style="font-size: 18.0pt; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: HE; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;"><span dir="LTR"></span><span dir="LTR"></span> <span dir="RTL">עקשׁ</span></span><span dir="LTR"></span><span dir="LTR"></span><span style="mso-bidi-font-family: "Times New Roman"; mso-bidi-font-size: 12.0pt; mso-bidi-language: HE; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;"><span dir="LTR"></span><span dir="LTR"></span>) consistently describe what is not
straight (Mic. 3:9). It is the opposite of blameless (<span style="background: white; mso-highlight: white;">Job 9:20</span> <i>tam</i>; <span style="background: white; mso-highlight: white;">Prov. 11:20</span> <i>tamim</i>). Those whose paths
are crooked do not know the way of peace and there is not justice in their
paths (Isa. 59:8). To put away a crooked heart is to have nothing to do with
evil (<span style="background: white; mso-highlight: white;">Psa. 101:4</span>). It
is the worthless (<i>beliya‘al</i>) and wicked (<i>’aven</i>) man who walks
with a crooked mouth. Lady Wisdom declares that all her words are righteous (<i>tsedeq</i>);
none of them are crooked or perverse. To put away a crooked mouth is to walk in
integrity (<span style="background: white; mso-highlight: white;">Prov. 19:1</span>;
<span style="background: white; mso-highlight: white;">28:6</span>; <span style="background: white; mso-highlight: white;">28:18</span>).</span><span style="font-family: "SBL Hebrew"; font-size: 16.0pt; mso-bidi-language: HE; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;"><o:p></o:p></span></div>
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<span style="mso-bidi-font-family: "Times New Roman"; mso-bidi-font-size: 12.0pt; mso-bidi-language: HE; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;">How do you put away a crooked mouth? By refusing crooked
thoughts. By leaving the company of those who are crooked. By choosing
blameless companions. By choosing wisdom’s righteous words. By letting your yes
be yes and your no, no. By having integrity in all you say.<o:p></o:p></span></div>
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<span style="mso-bidi-font-family: "Times New Roman"; mso-bidi-font-size: 12.0pt; mso-bidi-language: HE; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;">Yahweh, you want me to avoid and refuse to have a crooked
mouth. You want this for my good, the good of others, and the glory of your
name. As your image bearer, a crooked mouth would misrepresent you. I ask for
your help to identify and refuse crooked thoughts, words, and deed, by focusing
on what is straight, right, and blameless.<span dir="RTL" lang="HE"><o:p></o:p></span></span></div>
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<i><span style="mso-bidi-font-family: "Times New Roman"; mso-bidi-font-size: 12.0pt; mso-bidi-language: HE; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;">devious lips</span></i><span style="mso-bidi-font-family: "Times New Roman"; mso-bidi-font-size: 12.0pt; mso-bidi-language: HE; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;">. <i>Lezut </i>‘devious’ occurs only here in the OT. Its cognate, </span><span dir="RTL" lang="HE" style="font-size: 18.0pt; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: HE; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;">לוּז</span><span dir="LTR"></span><span dir="LTR"></span><span style="mso-bidi-font-family: "Times New Roman"; mso-bidi-font-size: 12.0pt; mso-bidi-language: HE; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;"><span dir="LTR"></span><span dir="LTR"></span>, is found in the niphal stem four times (Prov. 2:15; 3:32;
14:2; Isa. 30:12). It describes the ways of evil men who speak perverse (<i>tahpukot</i>)
things (Prov. 2:12), abandon upright (<i>yosher</i>) paths for ways of darkness
(Prov. 2:13), and who delight in doing evil and in its perversity (Prov. 2:14).
It parallels crooked ways (Prov. 2:15), violence (Prov. 3:31-32), and
oppression (Isa. 30:12). If the entire litany of prohibitions in Prov. 3:27-31
is concluded by the </span><i style="mso-bidi-font-style: normal;">kiy</i><span style="mso-bidi-font-family: "Times New Roman"; mso-bidi-font-size: 12.0pt; mso-bidi-language: HE; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;"> in 3:32, then all the negatives proscribed there count
as deviousness: withholding good that is due (3:27-28), devising harm against a
neighbor (3:29), causelessly quarrelling or sueing someone (3:30). <o:p></o:p></span></div>
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<span style="mso-bidi-font-family: "Times New Roman"; mso-bidi-font-size: 12.0pt; mso-bidi-language: HE; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;">It contrasts with uprightness (<i>yashar</i>; Prov.
2:13-15; 3:32; <span dir="RTL"></span><span dir="RTL"></span><span dir="RTL" lang="HE"><span dir="RTL"></span><span dir="RTL"></span>14:2</span><span dir="LTR"></span><span dir="LTR"></span><span dir="LTR"></span><span dir="LTR"></span>) and the fear of
Yahweh (14:2). He who chooses not to fear Yahweh and thus to walk in
uprightness despises Yahweh and walks in crooked paths. Isaiah describes those
who tell the prophets, “You must not prophesy to us what is right, Speak to us
pleasant words, Prophesy illusions.<span style="mso-spacerun: yes;"> </span>Get
out of the way, turn aside from the path, Let us hear no more about the Holy
One of Israel” (Isa. 30:10-11). Such people put their trust in oppression and
deviousness (<i>naloz</i>; Isa. 30:12).<o:p></o:p></span></div>
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<span style="mso-bidi-font-family: "Times New Roman"; mso-bidi-font-size: 12.0pt; mso-bidi-language: HE; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;"><span style="mso-spacerun: yes;"> </span>“By turning
against God, one goes the wrong way, despising him and his path (Prov <span dir="RTL"></span><span dir="RTL"></span><span dir="RTL" lang="HE"><span dir="RTL"></span><span dir="RTL"></span>14:2</span><span dir="LTR"></span><span dir="LTR"></span><span dir="LTR"></span><span dir="LTR"></span>; Isa <span dir="RTL"></span><span dir="RTL"></span><span dir="RTL" lang="HE"><span dir="RTL"></span><span dir="RTL"></span>30:12</span><span dir="LTR"></span><span dir="LTR"></span><span dir="LTR"></span><span dir="LTR"></span>).
Such a person is abominable to God (Prov <span dir="RTL"></span><span dir="RTL"></span><span dir="RTL" lang="HE"><span dir="RTL"></span><span dir="RTL"></span>3:32</span><span dir="LTR"></span><span dir="LTR"></span><span dir="LTR"></span><span dir="LTR"></span>)
and faces ... ruin (Isa <span dir="RTL"></span><span dir="RTL"></span><span dir="RTL" lang="HE"><span dir="RTL"></span><span dir="RTL"></span>30:12</span><span dir="LTR"></span><span dir="LTR"></span><span dir="LTR"></span><span dir="LTR"></span>)”
(NIDOTTE).<o:p></o:p></span></div>
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<span style="mso-bidi-font-family: "Times New Roman"; mso-bidi-font-size: 12.0pt; mso-bidi-language: HE; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;">Kidner, 65: “After the thoughts [cf. Pro. 4:23] come the words (cf. Luke
6:45c; Rom. 10:10); yet it is not enough to take care of the first and let the
second take care of themselves. Superficial habits of talk react on the mind;
so that, e.g., cynical chatter, fashionable grumbles, flippancy, half-truths,
barely meant in the first place, harden into well-established habits of
thought.”<o:p></o:p></span></div>
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<span style="mso-bidi-font-family: "Times New Roman"; mso-bidi-font-size: 12.0pt; mso-bidi-language: HE; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;">Yahweh, you abominate deviousness. Here you tell me to
put away devious lips, i.e., speech. Since speech always proceeds from the
heart, this connects directly to the preceeding verse (4:23). I must guard my
heart from crooked and devious thoughts, plans, and perspectives. I do this by
fearing You and choosing to set my mind on uprightness and speek words that are
motivated by love for you and others. <o:p></o:p></span></div>
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<sup><span style="mso-bidi-font-family: "Times New Roman"; mso-bidi-font-size: 12.0pt; mso-bidi-language: HE; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;">APB </span></sup><b><span style="mso-bidi-font-family: "Times New Roman"; mso-bidi-font-size: 12.0pt; mso-bidi-language: HE; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;">Psalm 141:3</span></b><span style="mso-bidi-font-family: "Times New Roman"; mso-bidi-font-size: 12.0pt; mso-bidi-language: HE; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;"> Set a guard, O Yahweh, over my mouth; Keep watch over
the door of my lips. <sup>4</sup> Do not incline my heart to any evil thing,
...<o:p></o:p></span></div>
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<br />PhilipBrownhttp://www.blogger.com/profile/09054435375764132992noreply@blogger.com0tag:blogger.com,1999:blog-13625848.post-42848797459186394572018-09-26T08:51:00.001-04:002018-09-26T08:51:07.590-04:00The desire of a man is his kindness? Rereading Proverbs 19:22.<br />
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Proverbs 19:22 </b></span><span lang="HE" style="font-size: 18.0pt; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: HE; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;">תַּאֲוַ֣ת אָדָ֣ם חַסְדּ֑וֹ
וְטֽוֹב־רָ֜שׁ מֵאִ֥ישׁ כָּזָֽב׃</span><span dir="LTR" style="font-size: 18.0pt; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: HE; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;"><o:p></o:p></span></div>
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<sup>KJV </sup><b>Proverbs 19:22</b> The desire of a man <i>is </i>his kindness: and a poor man <i>is </i>better than a liar.<o:p></o:p></div>
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<sup><span style="mso-bidi-font-family: "Times New Roman"; mso-bidi-font-size: 12.0pt; mso-bidi-language: HE; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;">NASB </span></sup><b><span style="mso-bidi-font-family: "Times New Roman"; mso-bidi-font-size: 12.0pt; mso-bidi-language: HE; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;">Proverbs
19:22</span></b><span style="mso-bidi-font-family: "Times New Roman"; mso-bidi-font-size: 12.0pt; mso-bidi-language: HE; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;"> What is desirable in a man is
his kindness, And <i>it is </i>better to be a poor man than a liar.<o:p></o:p></span></div>
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<b>Translation</b></div>
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All other OT instances of <span dir="RTL" lang="HE" style="font-size: 16.0pt; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: HE; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;">תַּאֲוַ֣ת</span><span dir="LTR"></span><span dir="LTR"></span><span dir="LTR"></span><span dir="LTR"></span> <i>ta'avat </i>(desire) followed by a
personal noun are subjective genitives (Psa. 10:3 - his soul's desire; 10:17 -
the humble’s desire; Psa. 21:3 - his heart’s desire; Psa. 112:10 - the wicked’s
desire; Pro. 11:23 - the righteous’s desire; cf. Prov. 21:25; Isa. 26:8). That
would suggest taking <i>ta’avat ’adam </i>here as ‘a man’s desire.” The word
desire can be negative or positive. It depends on the context, usually the following genitive, to
determine which it is. That it can be negative (greed) without a genitive is shown by <span style="background: white; mso-highlight: white;">Num. 11:4</span> and <span style="background: white; mso-highlight: white;">Num.
11:34, where Israel is greedy for meat.</span><o:p></o:p></div>
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<span dir="RTL" lang="HE" style="font-size: 16.0pt; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: HE; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;">חַסְדּ֑וֹ</span><span dir="LTR"></span><span dir="LTR"></span><span dir="LTR"></span><span dir="LTR"></span> <i>hasdo </i>- Waltke, 2:115, notes, “<i>Ḥesed </i>is a homonym meaning both
“unfailing kindness” and “disgrace, shame” (HALOT, 1.336, s.v. I <i>ḥesed </i>and
II <i>ḥesed</i>). Since both interpretations of <i>ḥesed </i>are feasible,
probably the pun is intentional.”<o:p></o:p></div>
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<span style="mso-bidi-font-family: "Times New Roman"; mso-bidi-font-size: 12.0pt; mso-bidi-language: HE; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;"><o:p><br /></o:p></span></div>
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Waltke, 2:92, translates, “What people desire in a human being is his unfailing kindness; better is a poor person than a liar.”</div>
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<span style="mso-bidi-font-family: "Times New Roman"; mso-bidi-font-size: 12.0pt; mso-bidi-language: HE; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;">However, Solomon uses the homonym <i>hesed </i>‘shame’ </span>in <span style="background: white; mso-highlight: white;">Prov. 14:34</span> and the verbal
form of this same root in <span style="background: white; mso-highlight: white;">Prov.
25:10. This Solomoic usage</span><span style="background: white; color: black; mso-bidi-font-family: "Times New Roman"; mso-bidi-font-size: 12.0pt; mso-bidi-language: HE; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin; mso-highlight: white;"> makes taking <i>hesed</i> here in 19:22 as ‘shame’ more
feasible.</span><span style="mso-bidi-font-family: "Times New Roman"; mso-bidi-font-size: 12.0pt; mso-bidi-language: HE; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;"><o:p></o:p></span></div>
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<span style="mso-bidi-font-family: "Times New Roman"; mso-bidi-font-size: 12.0pt; mso-bidi-language: HE; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;">If we take <i>ta’avat</i> negatively and <i>hesed</i> as
‘shame,’ that yields “A man’s greed/lust is his shame” or “The greed of a man
is his shame.”<o:p></o:p></span></div>
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<b><span style="mso-bidi-font-family: "Times New Roman"; mso-bidi-font-size: 12.0pt; mso-bidi-language: HE; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;">Interpretation</span></b><span style="mso-bidi-font-family: "Times New Roman"; mso-bidi-font-size: 12.0pt; mso-bidi-language: HE; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;"><o:p></o:p></span></div>
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<span style="mso-bidi-font-family: "Times New Roman"; mso-bidi-font-size: 12.0pt; mso-bidi-language: HE; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;">Waltke, 2:115, writes : “... this proverb by a pun instructs the
son specifically to show unfailingly kindness to the needy, and not to be
selfish.” This is possible. The question is which side of the pun is uppermost
in the text.<o:p></o:p></span></div>
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<span style="mso-bidi-font-family: "Times New Roman"; mso-bidi-font-size: 12.0pt; mso-bidi-language: HE; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;">I’m taking the “selfish” or greedy side as uppermost
because 1) it is within the well-recognized semantic range of <i>hesed</i>, 2)
Solomon uses this sense elsewhere in Proverbs, 3) it makes use of a recognized
sense of <i>ta’avat</i>, and 4) it reflects the normal use of <i>ta’avat</i> in
genitive phrases, and 5) requires no semantic jimmying to make sense. That yields the following translation:<o:p></o:p></span></div>
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<sup>APB </sup><b>Proverbs 19:22</b> The greed of a man <i>is </i>his shame, And better is a poor man than a liar.</div>
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<span style="mso-bidi-font-family: "Times New Roman"; mso-bidi-font-size: 12.0pt; mso-bidi-language: HE; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;">Given this reading, Yahweh, what are you teaching me
about yourself? <o:p></o:p></span></div>
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<span style="mso-bidi-font-family: "Times New Roman"; mso-bidi-font-size: 12.0pt; mso-bidi-language: HE; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;"><br /></span></div>
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<span style="mso-bidi-font-family: "Times New Roman"; mso-bidi-font-size: 12.0pt; mso-bidi-language: HE; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;">You think greed is shameful. You are not greedy.
Therefore, you do not want me to greedy. Jesus said, </span><span lang="EL" style="mso-ansi-language: EL; mso-bidi-font-family: "Times New Roman"; mso-bidi-font-size: 12.0pt; mso-bidi-language: HE; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;">ὁρᾶτε</span><span lang="EL" style="mso-bidi-font-family: "Times New Roman"; mso-bidi-font-size: 12.0pt; mso-bidi-language: HE; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;"> </span><span lang="EL" style="mso-ansi-language: EL; mso-bidi-font-family: "Times New Roman"; mso-bidi-font-size: 12.0pt; mso-bidi-language: HE; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;">καὶ</span><span lang="EL" style="mso-bidi-font-family: "Times New Roman"; mso-bidi-font-size: 12.0pt; mso-bidi-language: HE; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;"> </span><span lang="EL" style="mso-ansi-language: EL; mso-bidi-font-family: "Times New Roman"; mso-bidi-font-size: 12.0pt; mso-bidi-language: HE; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;">φυλάσσεσθε</span><span lang="EL" style="mso-bidi-font-family: "Times New Roman"; mso-bidi-font-size: 12.0pt; mso-bidi-language: HE; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;"> </span><span lang="EL" style="mso-ansi-language: EL; mso-bidi-font-family: "Times New Roman"; mso-bidi-font-size: 12.0pt; mso-bidi-language: HE; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;">ἀπὸ</span><span lang="EL" style="mso-bidi-font-family: "Times New Roman"; mso-bidi-font-size: 12.0pt; mso-bidi-language: HE; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;"> </span><span lang="EL" style="mso-ansi-language: EL; mso-bidi-font-family: "Times New Roman"; mso-bidi-font-size: 12.0pt; mso-bidi-language: HE; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;">πάσης</span><span lang="EL" style="mso-bidi-font-family: "Times New Roman"; mso-bidi-font-size: 12.0pt; mso-bidi-language: HE; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;"> </span><span lang="EL" style="mso-ansi-language: EL; mso-bidi-font-family: "Times New Roman"; mso-bidi-font-size: 12.0pt; mso-bidi-language: HE; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;">πλεονεξίας</span><span style="mso-bidi-font-family: "Times New Roman"; mso-bidi-font-size: 12.0pt; mso-bidi-language: HE; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;"> ... Beware and guard yourself from all covetousness.
Father, help me to guard myself from every form of covetousness. Greed for more
is often the grounds of dishonesty. Hence the follow-up linein Prov. 19:22b: a [honest] poor
man is better than a [rich] liar.<o:p></o:p></span></div>
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<span style="mso-bidi-font-family: "Times New Roman"; mso-bidi-font-size: 12.0pt; mso-bidi-language: HE; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;">Yahweh, You value truth-telling over wealth, honesty over
gain. Strengthen my commitment to these same values, that I may walk worthy of
you, pleasing you in all things.<o:p></o:p></span></div>
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<br />PhilipBrownhttp://www.blogger.com/profile/09054435375764132992noreply@blogger.com0tag:blogger.com,1999:blog-13625848.post-18019692928411332902018-09-03T23:23:00.002-04:002018-10-31T08:34:49.495-04:00A Sketch of a Biblical Theology of Sanctification: Wesleyan-Arminian but not Wesleyan/Nazarene <br />
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<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEh8GX-8XeoFfHTtLpuxWP9ZWUYif-_zNGaIasDe2sld2VTfarhtreBN3J_u0PxWbWYzLLKa-1aGo5CPc5itwl0JRq36knxI7iQddExBmovWSYgCgJRAs6C0Vh8p8OZys4fvnul4/s1600/Sanctification.jpg" imageanchor="1" style="clear: right; float: right; margin-bottom: 1em; margin-left: 1em;"><img border="0" data-original-height="499" data-original-width="333" height="320" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEh8GX-8XeoFfHTtLpuxWP9ZWUYif-_zNGaIasDe2sld2VTfarhtreBN3J_u0PxWbWYzLLKa-1aGo5CPc5itwl0JRq36knxI7iQddExBmovWSYgCgJRAs6C0Vh8p8OZys4fvnul4/s320/Sanctification.jpg" width="213" /></a>By way of helping my brothers, whether Wesleyan-Arminian or non-Wesleyan-Arminian, see how
the doctrine of sanctification can be articulated in scripturally derived
categories, differ markedly from Wesley at various points, and yet still be
Wesleyan-Arminian, I offer the following brief list of ways in which such a
biblical theology would be distinct from standard published Wesleyan and
Nazarene systematic articulations and definitions of sanctification.<span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "times new roman" , serif; font-size: 12.0pt;"><a href="file:///G:/My%20Drive/Personal%20-%20Philip/Theology/Holiness/Michael%20Allen%20Sanctification%20Review.docx#_ftn1" style="mso-footnote-id: ftn1;" title="">[1]</a></span></span><a href="file:///G:/My%20Drive/Personal%20-%20Philip/Theology/Holiness/Michael%20Allen%20Sanctification%20Review.docx#_ftn1" title=""><!--[endif]--></a></span></span> <o:p></o:p></div>
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<span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><br /></span></span></span></div>
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A biblical theology of sanctification through a
Wesleyan-Arminian lens would affirm the following:<o:p></o:p></div>
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<!--[if !supportLists]--><span style="mso-list: Ignore;">1.<span style="font: 7.0pt "Times New Roman";">
</span></span><!--[endif]-->Post-conversion consecration and God’s entire
sanctification of believers is grounded in and flows from union with Christ
(Rom. 6, 12).<o:p></o:p></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: .25in; mso-add-space: auto; mso-list: l0 level1 lfo1; text-indent: -.25in;">
<!--[if !supportLists]--><span style="mso-list: Ignore;">2.<span style="font: 7.0pt "Times New Roman";">
</span></span><!--[endif]-->Regarding Sin <o:p></o:p></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: .55in; mso-add-space: auto; mso-list: l0 level2 lfo1; text-indent: -.3in;">
<!--[if !supportLists]--><span style="mso-list: Ignore;">2.1.<span style="font: 7.0pt "Times New Roman";">
</span></span><!--[endif]-->Sin is any violation of God’s word (Rom. 5:13; 1 John 3:4; Jam. 4:17), incurs guilt, and requires atonement (Lev. 4-6; 1 John 2:1-2). Personal
culpability for sin is based on knowledge, intent, and capacity (Deut. 19:4-6; Num.
9:6-8; Num. 35:23; 1 John 1:7).<o:p></o:p></div>
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2.2. Believers are called to confess their sins one to another (James 5:16), confront sin committed by believers (Luke 17:3; Matt. 18:15-17), lay aside any sin which easily besets (Heb. 12:1), and pray for brothers who are caught committing a sin that is not "unto death" (1 John 5:16).</div>
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<!--[if !supportLists]--><span style="mso-list: Ignore;">2.3.<span style="font: 7.0pt "Times New Roman";"> </span></span>The sin which indwells and controls unbelievers (Rom. 7:7-25) is the depravity of self-centerness (Luther’s <i style="mso-bidi-font-style: normal;">homo incurvatus in se</i>) as a consequence of loss of relationship
with God occasioned by Adam’s fall. <o:p></o:p></div>
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2.4. Indwelling sin's control over a believer is broken through union with Christ (Rom. 6:1-6), but it requires entire sanctification, subsequent progressive sanctification and ultimately glorification to be dealt with fully.</div>
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<!--[if !supportLists]--><span style="mso-list: Ignore;">3.<span style="font: 7.0pt "Times New Roman";">
</span></span><!--[endif]-->Regarding NT Post-Conversion Calls to Consecration<o:p></o:p></div>
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<!--[if !supportLists]--><span style="mso-list: Ignore;">3.1.<span style="font: 7.0pt "Times New Roman";">
</span></span><!--[endif]-->Attention to and emphasis on the motivations offered as
reasons to answer post-conversion calls to consecration: gratitude (Rom. 12:1),
freedom from sin’s control (Rom. 6:11-16), freedom from fulfilling the desires
of the flesh (Gal. 5:16). Such biblical-theological attention to the motivations given in the text
contrast markedly with commonly offered appeals <span style="text-indent: -28.8px;">(in sermons) </span><span style="text-indent: -0.3in;">to become aware of one’s carnal heart, to confess and
repent of inherited depravity, and to seek a heart cleansing that will eliminate internal
struggle with temptation. </span></div>
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<o:p></o:p></div>
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<!--[if !supportLists]--><span style="mso-list: Ignore;">3.2.<span style="font: 7.0pt "Times New Roman";">
</span></span><!--[endif]-->Attention to the grounds offered for post-conversion
calls to consecration: prior mercies of God (Rom. 12:1), already available
benefits of union with Christ (Rom. 6:11-22).<o:p></o:p></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: .55in; mso-add-space: auto; mso-list: l0 level2 lfo1; text-indent: -.3in;">
<!--[if !supportLists]--><span style="mso-list: Ignore;">3.3.<span style="font: 7.0pt "Times New Roman";">
</span></span><!--[endif]-->Calls to voluntary slavery (Rom. 6), self-sacrifice
(Rom. 12), submission to the Spirit’s leadership (Gal. 5:16, 18, 25; Eph. 5:18),
all share a shift from default self-centered or self-in-control living to consciously
God-centered or Spirit-in-control living. <o:p></o:p></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: .25in; mso-add-space: auto; mso-list: l0 level1 lfo1; text-indent: -.25in;">
<!--[if !supportLists]--><span style="mso-list: Ignore;">4.<span style="font: 7.0pt "Times New Roman";">
</span></span><!--[endif]-->Regarding the Results of Full Consecration <o:p></o:p></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: .55in; mso-add-space: auto; mso-list: l0 level2 lfo1; text-indent: -.3in;">
<!--[if !supportLists]--><span style="mso-list: Ignore;">4.1.<span style="font: 7.0pt "Times New Roman";">
</span></span><!--[endif]-->Denial of arrivalism (Phil. 3:12-14), of freedom from
the need for ongoing purification of ourselves (1 John 3:3; 2 Cor. 7:1; Heb.
10:14), of sinless perfection (1 John 2:1-2; 5:16), or of automatic maturity as
a consequence of entire sanctification.<o:p></o:p></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: .55in; mso-add-space: auto; mso-list: l0 level2 lfo1; text-indent: -.3in;">
<!--[if !supportLists]--><span style="mso-list: Ignore;">4.2.<span style="font: 7.0pt "Times New Roman";">
</span></span><!--[endif]-->Denial that “perfection in love” terminology references
entire sanctification (1 John). <o:p></o:p></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: .55in; mso-add-space: auto; mso-list: l0 level2 lfo1; text-indent: -.3in;">
<!--[if !supportLists]--><span style="mso-list: Ignore;">4.3.<span style="font: 7.0pt "Times New Roman";">
</span></span><!--[endif]-->Affirmation that full consecration as love slave (Rom.
6) and living sacrifice (Rom. 12) is met by God’s acceptance (Rom. 12:1) and His sanctification of the
entirety of the person on the grounds of theological inference from Exod. 29:37
and Matt. 23:19.<o:p></o:p></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: .55in; mso-add-space: auto; mso-list: l0 level2 lfo1; text-indent: -.3in;">
<!--[if !supportLists]--><span style="mso-list: Ignore;">4.4.<span style="font: 7.0pt "Times New Roman";">
</span></span><!--[endif]-->Affirmation that “entire sanctification” is
quantitative sanctification of the entirety of our person. Denial that a
qualitative entire sanctification is in view in 1 Thess. 5:23-24.<o:p></o:p></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: .55in; mso-add-space: auto; mso-list: l0 level2 lfo1; text-indent: -.3in;">
<!--[if !supportLists]--><span style="mso-list: Ignore;">4.5.<span style="font: 7.0pt "Times New Roman";">
</span></span>Affirmation that post-conversion consecration and its attendant entire sanctification address conscious
self-centeredness and submission to God. Denial that post-conversion consecration and entire sanctification entail the cleansing of unconscious centeredness or habituated patterns of thinking that are unscriptural, unChristlike, and thus ungodly (cf. Rom. 12:2).<o:p></o:p></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: .55in; mso-add-space: auto; mso-list: l0 level2 lfo1; text-indent: -.3in;">
<!--[if !supportLists]--><span style="mso-list: Ignore;">4.6.<span style="font: 7.0pt "Times New Roman";">
</span></span><!--[endif]-->Affirmation that such consecration results in empowerment
for service, freedom from fulfilling the desires of the flesh (Gal. 5:16), and a
heart united to fear and love God (Psa. 86:7; James 4:8).<o:p></o:p></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: .25in; mso-add-space: auto; mso-list: l0 level1 lfo1; text-indent: -.25in;">
<!--[if !supportLists]--><span style="mso-list: Ignore;">5.<span style="font: 7.0pt "Times New Roman";">
</span></span><!--[endif]-->Regarding Remaining Needs after Full Consecration and Entire
Sanctification<o:p></o:p></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: .55in; mso-add-space: auto; mso-list: l0 level2 lfo1; text-indent: -.3in;">
<!--[if !supportLists]--><span style="mso-list: Ignore;">5.1.<span style="font: 7.0pt "Times New Roman";">
</span></span><!--[endif]-->Affirmation that the “flesh” is distinct from inherited
depravity. The flesh, though crucified (Gal. 5:24), remains throughout the
sanctification journey, and walking in the Spirit is the solution (Gal. 5:16).<o:p></o:p></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: .55in; mso-add-space: auto; mso-list: l0 level2 lfo1; text-indent: -.3in;">
<!--[if !supportLists]--><span style="mso-list: Ignore;">5.2.<span style="font: 7.0pt "Times New Roman";">
</span></span><!--[endif]-->Affirmation of remaining potential for intentional sin
(1 John 2:1-2), the presence of unintentional sin and sins of ignorance (1 John
1:7; James 5:16) and remaining unChristlikeness or unconscience
self-centeredness after full consecration (Rom. 12:2; 13:14); all of which need
the ongoing provision of Christ’s once for all sacrifice and the cleansing of
his blood (1 John 1:7).<o:p></o:p></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: .25in; mso-add-space: auto; mso-list: l0 level1 lfo1; text-indent: -.25in;">
<!--[if !supportLists]--><span style="mso-list: Ignore;">6.<span style="font: 7.0pt "Times New Roman";">
</span></span><!--[endif]-->Regarding Progressive Sanctification after Entire Sanctification.
<o:p></o:p></div>
<div class="MsoListParagraphCxSpLast" style="margin-left: .55in; mso-add-space: auto; mso-list: l0 level2 lfo1; text-indent: -.3in;">
<!--[if !supportLists]--><span style="mso-list: Ignore;">6.1.<span style="font: 7.0pt "Times New Roman";">
</span></span><!--[endif]-->Affirmation of the ongoing presence of crucified flesh
(Gal. 5:24; Rom. 8:13; 13:14; 1 Pet. 2:11), necessity of walking in, being led
by, and following the Spirit to avoid fulfilling the lusts of the flesh (Gal.
5:16-18, 25) and to live out the presentation / consecration of Romans 6 and
12. <o:p></o:p></div>
<div class="MsoListParagraphCxSpLast" style="margin-left: .55in; mso-add-space: auto; mso-list: l0 level2 lfo1; text-indent: -.3in;">
6.2. Affirmation that the call to transformation of our minds (Rom. 12:2) and to put on the Lord Jesus Christ (Rom. 13:14) indicate the need for continuing sanctification after the entire sanctification consequent upon full consecration.</div>
<div style="mso-element: footnote-list;">
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<hr align="left" size="1" width="33%" />
<!--[endif]-->
<br />
<div id="ftn1" style="mso-element: footnote;">
<div class="MsoFootnoteText">
<a href="file:///G:/My%20Drive/Personal%20-%20Philip/Theology/Holiness/Michael%20Allen%20Sanctification%20Review.docx#_ftnref1" name="_ftn1" style="mso-footnote-id: ftn1;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "times new roman" , serif; font-size: 10.0pt;">[1]</span></span><!--[endif]--></span></span></a> See
the following examples of published statements on entire sanctification which may indicate the ways in which a biblical theology of sanctification through a Wesleyan-Arminian lens gets swallowed up in standard Wesleyan systematic terminology and concepts.<o:p></o:p></div>
</div>
</div>
<br />
<br />
<div>
<h3>
The Wesleyan Church Discipline</h3>
<h3>
<o:p></o:p></h3>
<div class="MsoNormal">
<br /></div>
<div align="center" class="MsoNormal" style="text-align: center;">
Sanctification:
Initial, Progressive, Entire.<o:p></o:p></div>
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<br /></div>
<div class="MsoNormal">
We believe that sanctification is that work of the Holy
Spirit by which the child of God is separated from sin unto God and is enabled
to love God with all the heart and to walk in all His holy commandments
blameless. Sanctification is initiated at the moment of justification and regeneration.
From that moment there is a gradual or progressive sanctification as the believer
walks with God and daily grows in grace and in a more perfect obedience to God.
This prepares for the crisis of entire sanctification which is wrought
instantaneously when believers present themselves as living sacrifices, holy
and acceptable to God, through faith in Jesus Christ, being effected by the
baptism with the Holy Spirit who cleanses the heart from all inbred sin. The
crisis of entire sanctification perfects the believer in love and empowers that
person for effective service. It is followed by lifelong growth in grace and the
knowledge of our Lord and Savior, Jesus Christ. The life of holiness continues
through faith in the sanctifying blood of Christ and evidences itself by loving
obedience to God’s revealed will.”<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<h3>
Church of the Nazarene Manual (2013)<o:p></o:p></h3>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
We believe that sanctification is the work of God which
transforms believers into the likeness of Christ. It is wrought by God’s grace
through the Holy Spirit in initial sanctification, or regeneration
(simultaneous with justification), entire sanctification, and the continued
perfecting work of the Holy Spirit culminating in glorification. In
glorification we are fully conformed to the image of the Son. <o:p></o:p></div>
<div class="MsoNormal">
We believe that entire sanctification is that act of God,
subsequent to regeneration, by which believers are made free from original sin,
or depravity, and brought into a state of entire devotement to God, and the
holy obedience of love made perfect.<o:p></o:p></div>
<div class="MsoNormal">
It is wrought by the baptism with or infilling of the Holy
Spirit, and comprehends in one experience the cleansing of the heart from sin
and the abiding, indwelling presence of the Holy Spirit, empowering the
believer for life and service. Entire sanctification is provided by the blood
of Jesus, is wrought instantaneously by grace through faith, preceded by entire
consecration; and to this work and state of grace the Holy Spirit bears
witness.<o:p></o:p></div>
<div style="margin-bottom: .0001pt; margin: 0in; vertical-align: baseline;">
This
experience is also known by various terms representing its different phases,
such as “Christian perfection,” “perfect love,” “heart purity,” “the baptism
with or infilling of the Holy Spirit,” “the fullness of the blessing,” and
“Christian holiness.”<a href="file:///G:/My%20Drive/Personal%20-%20Philip/Theology/Holiness/Michael%20Allen%20Sanctification%20Review.docx#_ftn2" name="_ftnref2" style="mso-footnote-id: ftn2;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "times new roman" , serif; font-size: 12.0pt;">[2]</span></span><!--[endif]--></span></span></a><o:p></o:p></div>
<div style="mso-element: footnote-list;">
<!--[if !supportFootnotes]--><br clear="all" />
<hr align="left" size="1" width="33%" />
<!--[endif]-->
<br />
<div id="ftn1" style="mso-element: footnote;">
<a href="file:///G:/My%20Drive/Personal%20-%20Philip/Theology/Holiness/Michael%20Allen%20Sanctification%20Review.docx#_ftnref2" name="_ftn2" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="font-family: "times new roman" , serif; font-size: 10.0pt;">[2]</span></span></span></a> <a href="http://2013.manual.nazarene.org/paragraph/p10/">http://2013.manual.nazarene.org/paragraph/p10/</a>.
Accessed July 26, 2018.</div>
<div id="ftn2" style="mso-element: footnote;">
<div class="MsoFootnoteText">
<o:p></o:p></div>
</div>
</div>
</div>
PhilipBrownhttp://www.blogger.com/profile/09054435375764132992noreply@blogger.com0tag:blogger.com,1999:blog-13625848.post-86009276391232917402018-08-31T07:33:00.001-04:002018-08-31T08:32:38.608-04:00Sanctification: Overlap and Differences between Wesleyan and Reformed understandingsAs this series of reviews on Michael Allen's <i>Sanctification </i>heads to a conclusion, a couple windows into areas where Wesleyan theology<a href="file:///G:/My%20Drive/Personal%20-%20Philip/Theology/Holiness/Michael%20Allen%20Sanctification%20Review.docx#_ftn1" name="_ftnref1" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="font-family: "times new roman" , serif; font-size: 12pt;">[1]</span></span></span></a> overlaps with Allen’s Reformed presentation and where it differs from his presentation may be appropriate.<br />
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoListParagraphCxSpFirst" style="margin-left: .25in; mso-add-space: auto; mso-list: l0 level1 lfo1; text-indent: -.25in;">
<!--[if !supportLists]--><span style="mso-list: Ignore;">1.<span style="font: 7.0pt "Times New Roman";">
</span></span><!--[endif]-->Areas a Wesleyan-Arminian Biblical Theology of Sanctification
overlaps with Allen’s Presentation in affirming<o:p></o:p></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: .55in; mso-add-space: auto; mso-list: l0 level2 lfo1; text-indent: -.3in;">
<!--[if !supportLists]--><span style="mso-list: Ignore;">1.1.<span style="font: 7.0pt "Times New Roman";">
</span></span><!--[endif]-->union with Christ as the ground of all salvific
benefits, including sanctification.<o:p></o:p></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: .55in; mso-add-space: auto; mso-list: l0 level2 lfo1; text-indent: -.3in;">
<!--[if !supportLists]--><span style="mso-list: Ignore;">1.2.<span style="font: 7.0pt "Times New Roman";">
</span></span><!--[endif]-->positional sanctification through union with Christ.<o:p></o:p></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: .55in; mso-add-space: auto; mso-list: l0 level2 lfo1; text-indent: -.3in;">
<!--[if !supportLists]--><span style="mso-list: Ignore;">1.3.<span style="font: 7.0pt "Times New Roman";">
</span></span><!--[endif]-->progressive sanctification—one’s character becoming
increasingly like Christ and the potential for increasing relational intimacy
to God<o:p></o:p></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: .55in; mso-add-space: auto; mso-list: l0 level2 lfo1; text-indent: -.3in;">
<!--[if !supportLists]--><span style="mso-list: Ignore;">1.4.<span style="font: 7.0pt "Times New Roman";">
</span></span><!--[endif]-->the ongoing sanctification of those who have been made
perfect positionally (τετελείωκεν Heb. 10:14).<o:p></o:p></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: .55in; mso-add-space: auto; mso-list: l0 level2 lfo1; text-indent: -.3in;">
<!--[if !supportLists]--><span style="mso-list: Ignore;">1.5.<span style="font: 7.0pt "Times New Roman";">
</span></span><!--[endif]-->the NT describes believers as holy ones who testify on
the basis of a good conscience (2 Cor. 1:12; Acts 24:16; 1 Tim. 1:19) rather
than describing them with terms that focus on what remains to be transformed
(e.g., “sinners”; “sinners saved by grace”).<o:p></o:p></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: .55in; mso-add-space: auto; text-indent: 0in;">
<br /></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: .25in; mso-add-space: auto; mso-list: l0 level1 lfo1; text-indent: -.25in;">
<!--[if !supportLists]--><span style="mso-list: Ignore;">2.<span style="font: 7.0pt "Times New Roman";">
</span></span><!--[endif]-->Areas a Wesleyan-Arminian Biblical Theology of
Sanctification differs from Allen’s Presentation in<o:p></o:p></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: .55in; mso-add-space: auto; mso-list: l0 level2 lfo1; text-indent: -.3in;">
<!--[if !supportLists]--><span style="mso-list: Ignore;">2.1.<span style="font: 7.0pt "Times New Roman";">
</span></span><!--[endif]-->Seeing divine love and human love as central to
sanctification: as motivation, goal, and method in familial (adoption,
regeneration), nuptial (participation, indwelling, communion, consecration),
and body metaphors.<o:p></o:p></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: .55in; mso-add-space: auto; mso-list: l0 level2 lfo1; text-indent: -.3in;">
<!--[if !supportLists]--><span style="mso-list: Ignore;">2.2.<span style="font: 7.0pt "Times New Roman";">
</span></span><!--[endif]-->Affirming that believers can be <i style="mso-bidi-font-style: normal;">teleios</i> (Phil. 3:15) though believers will not be made <i>teteleiomenos</i>
personally until we are resurrected (Phil. 3:12).<a href="file:///G:/My%20Drive/Personal%20-%20Philip/Theology/Holiness/Michael%20Allen%20Sanctification%20Review.docx#_ftn2" name="_ftnref2" style="mso-footnote-id: ftn2;" title=""><sup><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><sup><span style="font-family: "times new roman" , serif; font-size: 12.0pt;">[2]</span></sup><!--[endif]--></span></sup></a><o:p></o:p></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: .55in; mso-add-space: auto; mso-list: l0 level2 lfo1; text-indent: -.3in;">
<!--[if !supportLists]--><span style="mso-list: Ignore;">2.3.<span style="font: 7.0pt "Times New Roman";">
</span></span><!--[endif]-->Distinguishing intentional and unintentional sins,
culpability and non-culpability, confidence/security on the grounds of Christ’s
sufficiency and observable faith-evidencing fruit (obedience, love, Spirit’s
presence; cf. 1 John).<o:p></o:p></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: .55in; mso-add-space: auto; mso-list: l0 level2 lfo1; text-indent: -.3in;">
<!--[if !supportLists]--><span style="mso-list: Ignore;">2.4.<span style="font: 7.0pt "Times New Roman";">
</span></span><!--[endif]-->Affirmation that the entire sanctification of 1 Thess.
5:23 is a relational development possible prior to death.<a href="file:///G:/My%20Drive/Personal%20-%20Philip/Theology/Holiness/Michael%20Allen%20Sanctification%20Review.docx#_ftn3" name="_ftnref3" style="mso-footnote-id: ftn3;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "times new roman" , serif; font-size: 12.0pt;">[3]</span></span><!--[endif]--></span></span></a><o:p></o:p></div>
<div class="MsoListParagraphCxSpLast" style="margin-left: .55in; mso-add-space: auto; mso-list: l0 level2 lfo1; text-indent: -.3in;">
<!--[if !supportLists]--><span style="mso-list: Ignore;">2.5.<span style="font: 7.0pt "Times New Roman";">
</span></span><!--[endif]-->Denial that Romans 7:14-25 describes a post-conversion
experience, though this denial is hardly unique to Wesleyans.<a href="file:///G:/My%20Drive/Personal%20-%20Philip/Theology/Holiness/Michael%20Allen%20Sanctification%20Review.docx#_ftn4" name="_ftnref4" style="mso-footnote-id: ftn4;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "times new roman" , serif; font-size: 12.0pt;">[4]</span></span><!--[endif]--></span></span></a><o:p></o:p></div>
<div class="MsoNormal" style="text-indent: 0in;">
<br /></div>
<div class="MsoNormal" style="text-indent: 0in;">
In my concluding post I will outline how a biblical theology of sanctification looks when viewed through a Wesleyan-Arminian lens. </div>
<div style="mso-element: footnote-list;">
<!--[if !supportFootnotes]--><br clear="all" />
<hr align="left" size="1" width="33%" />
<!--[endif]-->
<br />
<div id="ftn1" style="mso-element: footnote;">
<div class="MsoFootnoteText">
<a href="file:///G:/My%20Drive/Personal%20-%20Philip/Theology/Holiness/Michael%20Allen%20Sanctification%20Review.docx#_ftnref1" name="_ftn1" style="mso-footnote-id: ftn1;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "times new roman" , serif; font-size: 10.0pt;">[1]</span></span><!--[endif]--></span></span></a> Allen
mentions John Wesley only once in the book and that in a footnote noting that
“even John Wesley observed the crucial distinction between the justifying grace
of God and the sanctifying grace of God” (189). I wasn’t sure what to make of
this lack of retrieval from Wesley. Despite differences, Wesley and
Wesleyan-Arminian theologians have a good deal to contribute to understanding
sanctification. For an accessible entry into Wesley, Tom Oden’s four-volume <i style="mso-bidi-font-style: normal;">John Wesley’s Teachings</i> is a good
starting point. Wesley’s 52 Standard Sermons is a good entry point for primary
source reading. Additional contemporary articulations that I recommend include,
John Oswalt, <i style="mso-bidi-font-style: normal;">Called to be Holy</i> (<span style="color: black;">Evangel Publishing House, 1999)</span> and Thomas Noble, <i style="mso-bidi-font-style: normal;">Holy Trinity, Holy</i> <i style="mso-bidi-font-style: normal;">People</i> (<span style="color: black;">Cascade Books, 2013). </span><o:p></o:p></div>
</div>
<div id="ftn2" style="mso-element: footnote;">
<div class="MsoFootnoteText">
<a href="file:///G:/My%20Drive/Personal%20-%20Philip/Theology/Holiness/Michael%20Allen%20Sanctification%20Review.docx#_ftnref2" name="_ftn2" style="mso-footnote-id: ftn2;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "times new roman" , serif; font-size: 10.0pt;">[2]</span></span><!--[endif]--></span></span></a> Notice
the complete omission of reference to Phil. 3:15 on p. 234 where Allen
discusses Phil. 3:12-16.<o:p></o:p></div>
</div>
<div id="ftn3" style="mso-element: footnote;">
<div class="MsoFootnoteText">
<a href="file:///G:/My%20Drive/Personal%20-%20Philip/Theology/Holiness/Michael%20Allen%20Sanctification%20Review.docx#_ftnref3" name="_ftn3" style="mso-footnote-id: ftn3;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "times new roman" , serif; font-size: 10.0pt;">[3]</span></span><!--[endif]--></span></span></a> For a
defense of this position vis-à-vis Warfield’s critique of perfectionism, see my
paper “<span style="mso-fareast-font-family: "Times New Roman"; mso-fareast-theme-font: major-fareast;">Is a Wesleyan Interpretation of 1 Thess. 5:23 Exegetically
Tenable?: Responding to Reformed Critiques</span>” Available online at <a href="http://www.apbrown2.net/">www.apbrown2.net</a>.<o:p></o:p></div>
</div>
<div id="ftn4" style="mso-element: footnote;">
<div class="MsoFootnoteText">
<a href="file:///G:/My%20Drive/Personal%20-%20Philip/Theology/Holiness/Michael%20Allen%20Sanctification%20Review.docx#_ftnref4" name="_ftn4" style="mso-footnote-id: ftn4;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "times new roman" , serif; font-size: 10.0pt;">[4]</span></span><!--[endif]--></span></span></a> Reformed
theologians who regard Romans 7 as describing Paul’s pre-conversion state
include: J. A. Bengel, H. A. W. Meyer, F. Godet, M. Stuart, Sanday and Headlam,
J. Denney, J. Oliver Buswell Jr, A. Hoekema, M. Lloyd-Jones, Robert Reymond, <i style="mso-bidi-font-style: normal;">A New Systematic Theology of the Christian
Faith</i>, 2nd ed. (Thomas Nelson, 1998), 1127. Douglas Moo, NICNT, <i style="mso-bidi-font-style: normal;">ad loc.</i><o:p></o:p></div>
</div>
</div>
<br />PhilipBrownhttp://www.blogger.com/profile/09054435375764132992noreply@blogger.com0tag:blogger.com,1999:blog-13625848.post-31593496392271086632018-08-31T07:28:00.000-04:002018-08-31T07:28:19.276-04:00If thou hast done foolishly ... (Proverbs 30:32)<br />
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<a href="https://www.blogger.com/null" name="_GoBack"></a><sup><span dir="LTR" style="mso-bidi-font-family: "Times New Roman"; mso-bidi-font-size: 12.0pt; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;"><span style="mso-spacerun: yes;"> </span>WTT</span></sup><b><span dir="LTR" style="mso-bidi-font-family: "Times New Roman"; mso-bidi-font-size: 12.0pt; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;"> Proverbs 30:32 </span></b><span lang="HE" style="font-size: 18.0pt; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: HE; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;">אִם־נָבַ֥לְתָּ בְהִתְנַשֵּׂ֑א וְאִם־זַ֜מּ֗וֹתָ יָ֣ד
לְפֶֽה׃</span><span dir="LTR" style="font-size: 18.0pt; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: HE; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;"><o:p></o:p></span></div>
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<br /></div>
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<span style="color: black; mso-bidi-font-family: "Times New Roman"; mso-bidi-font-size: 12.0pt; mso-bidi-language: HE; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;">KJV Proverbs 30:32 If thou hast done foolishly in
lifting up thyself, or if thou hast thought evil, <i>lay </i>thine hand upon
thy mouth.<o:p></o:p></span></div>
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<br /></div>
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<sup><span style="mso-bidi-font-family: "Times New Roman"; mso-bidi-font-size: 12.0pt; mso-bidi-language: HE; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;">APB </span></sup><b><span style="mso-bidi-font-family: "Times New Roman"; mso-bidi-font-size: 12.0pt; mso-bidi-language: HE; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;">Proverbs
30:32</span></b> If you have been foolish* by exalting yourself Or if you have schemed<span style="font-size: 13.3333px;">**</span>, <i>put your </i>hand on
your mouth.<o:p></o:p></div>
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<br /></div>
<div class="MsoNormal" style="mso-layout-grid-align: none; text-autospace: none;">
<span style="color: black; mso-bidi-font-family: "Times New Roman"; mso-bidi-font-size: 12.0pt; mso-bidi-language: HE; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;">*The verb ‘have been foolish’ is <i>nabalta</i> and
is the only occurrence of the Qal form of this verb (<i>nabal </i>II). The Piel
has the sense of ‘</span><span style="mso-bidi-font-family: "Times New Roman"; mso-bidi-font-size: 12.0pt; mso-bidi-language: HE; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;">treat s.one disdainfully<span style="color: black;">’ (Holladay</span></span>). See <span style="background: white; mso-highlight: white;">Isa. 32:6-7</span><span style="color: black; mso-bidi-font-family: "Times New Roman"; mso-bidi-font-size: 12.0pt; mso-bidi-language: HE; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;"> for an extended description of the <i>nabal</i>. Waltke
says, “Verse 32a presents the foolish situation of plotting one’s
self-exaltation through boasting.” </span><b><span style="mso-bidi-font-family: "Times New Roman"; mso-bidi-font-size: 12.0pt; mso-bidi-language: HE; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;"><o:p></o:p></span></b></div>
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<b><br /></b></div>
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<b>**</b>The word ‘schemed’ (<i>zamam</i>)<i> </i>can mean ‘plan,
think’ and occurs 13x in the OT <span dir="RTL"></span><span dir="RTL"></span><span dir="RTL" lang="HE"><span dir="RTL"></span><span dir="RTL"></span>)</span>Gen. 11:6,
Deut. 19:19, Ps. 17:3, Ps. 31:14, Ps. 37:12, Prov. 30:32, Prov. 31:16, Jer.
4:28, Jer. 51:12, Lam. 2:17, Zech. 1:6, Zech. 8:14, Zech. 8:15). NASB: plot <i>evil</i>;
ESV: devising evil; LEB: devised evil. It normally requires a complementary infinitive
(<span style="background: white;">Gen. 11:6</span>; <span style="background: white;">Deut. 19:19</span>) but may be
used with an implied infinitive to indicate evil planning when the wicked are
the subject (<span style="background: white;">Psa. 37:12</span>).
Both God and man are subjects. Both evil and good plans are the object. The
context here suggests that the plan or scheme in
view is at the least a foolish one involving speech.</div>
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<br /></div>
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<span style="color: black; mso-bidi-font-family: "Times New Roman"; mso-bidi-font-size: 12.0pt; mso-bidi-language: HE; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;">Self-exaltation is foolish. Even Yahweh seeks the
exaltation of others -- Jesus did not exalt himself to High Priest but sought
the Father’s exaltation (Heb. 5).<o:p></o:p></span></div>
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<br /></div>
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<span style="color: black; mso-bidi-font-family: "Times New Roman"; mso-bidi-font-size: 12.0pt; mso-bidi-language: HE; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;">Agur models humility in his opening lines, warns
against arrogance throughout (against parents - 30:11; in one’s own eyes -
30:13; of adulterous women - 30:20), and concludes with an implied admonition
to avoid the folly of self-exaltation.<o:p></o:p></span></div>
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<br /></div>
<div class="MsoNormal" style="mso-layout-grid-align: none; text-autospace: none;">
<span style="color: black; mso-bidi-font-family: "Times New Roman"; mso-bidi-font-size: 12.0pt; mso-bidi-language: HE; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;">Paying attention to the final phrase of the verse
adds an additional dimension to this proverb. It not only implicitly declares
self-exaltation foolish but it also wisdom’s advice on what to do if you have
been foolish: “Clap your hand over your mouth (lit. “hand to mouth”) signifies
“keep immediate and absolute </span>silence” (<span style="background: white; mso-highlight: white;">Jdg. 18:19</span>; <span style="background: white; mso-highlight: white;">Mic. 7:16</span>; <span style="background: white; mso-highlight: white;">Job 21:5</span>] and symbolizes respect<span style="color: black; mso-bidi-font-family: "Times New Roman"; mso-bidi-font-size: 12.0pt; mso-bidi-language: HE; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;"> for a superior (Job 40:3–5).” (Waltke, 500). Don’t
make it worse for yourself by continuing to talk. Stop talking. Lay your hand
on your mouth. Recognize your own foolishness and rectify it.<o:p></o:p></span></div>
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<br /></div>
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<span style="mso-bidi-font-family: "Times New Roman"; mso-bidi-font-size: 12.0pt; mso-bidi-language: HE; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;">Yahweh, your perspective is that self-exaltation and
scheming are folly. Help me to see and so share your perspective. <o:p></o:p></span></div>
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<br /></div>
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<span style="mso-bidi-font-family: "Times New Roman"; mso-bidi-font-size: 12.0pt; mso-bidi-language: HE; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;">Yahweh, you warn against making things worse. That
teaches me that wisdom may intersect folly’s path and prevent further folly. I
rejoice that Your wisdom is not just sufficient to keep from folly, but also to
redeem one after folly.<o:p></o:p></span></div>
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<br /></div>
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<span style="mso-bidi-font-family: "Times New Roman"; mso-bidi-font-size: 12.0pt; mso-bidi-language: HE; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;">Yahweh, your desire is for us to avoid self-inflicted
public relations wounds. You are seeking the good of your sons here. This
testifies to your goodness, your wisdom, which are on display in every element
of your self-revelation, which is itself an act of goodness and wisdom. I bless
you this morning!</span><span style="color: black; font-family: "Arial",sans-serif; font-size: 10.0pt; mso-bidi-language: HE; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;"><o:p></o:p></span></div>
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<br /></div>
<div class="MsoNormal" style="mso-layout-grid-align: none; text-autospace: none;">
<span style="color: black; mso-bidi-font-family: "Times New Roman"; mso-bidi-font-size: 12.0pt; mso-bidi-language: HE; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;">Father, I want to be a generation (30:11-14 KJV)
that keeps my eyes on you, and thus off myself and off of comparisons of self
to others. Uplifted eyes will never be self-exalting, but self-abasing,
Yahweh-exalting.<span style="mso-spacerun: yes;"> </span>Strengthen my awareness
that “all that a man has comes from above” (1 Cor. 4:7). <o:p></o:p></span></div>
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<br /></div>
<div class="MsoNormal" style="mso-layout-grid-align: none; text-autospace: none;">
<span style="color: black; mso-bidi-font-family: "Times New Roman"; mso-bidi-font-size: 12.0pt; mso-bidi-language: HE; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;">Yahweh, your point then is that if a person has
acted foolishly and aroused anger (v. 33), the first step to avoid making it
worse is to shut up. Though this verse doesn’t address the second step, it
would be to admit wrong and repent of the folly. <o:p></o:p></span></div>
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<br /></div>
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<span style="color: black; mso-bidi-font-family: "Times New Roman"; mso-bidi-font-size: 12.0pt; mso-bidi-language: HE; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;">Kidner, 175, presses beyond the recommended <i>action
</i>to the implied <i>attitude</i>: “Humility [is] the undercurrent of this
chapter. [It] has already commended itself (directly or by contrast) as
reverence (1–9), restraint (10–17) and wonder (18–31).” Here humility shows
itself in recognizing its folly, restraining further folly, and so avoiding, as
the next verse shows, starting an unnecessary conflict.<o:p></o:p></span></div>
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<br /></div>
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<span style="color: black; mso-bidi-font-family: "Times New Roman"; mso-bidi-font-size: 12.0pt; mso-bidi-language: HE; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;">Lord Yahweh, strengthen in me the humility that not
only avoids self-exaltation and foolish scheming, but also the humility that
recognizes foolishness after the fact, admits it, and acts to mitigate it.<o:p></o:p></span></div>
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<br />PhilipBrownhttp://www.blogger.com/profile/09054435375764132992noreply@blogger.com0tag:blogger.com,1999:blog-13625848.post-30616923171644046272018-08-19T09:18:00.000-04:002018-08-19T09:18:00.535-04:00Proverbs 14:17 A quick-tempered man acts foolishly<br />
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<span dir="LTR" style="mso-bidi-font-size: 12.0pt;"><b> Proverbs 14:17 </b></span><span lang="HE" style="font-size: 18.0pt; mso-bidi-language: HE;">קְֽצַר־אַ֭פַּיִם יַעֲשֶׂ֣ה
אִוֶּ֑לֶת וְאִ֥ישׁ מְ֜זִמּ֗וֹת יִשָּׂנֵֽא׃</span><span lang="HE" style="mso-bidi-font-size: 12.0pt; mso-bidi-language: HE;"><o:p></o:p></span></div>
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<sup><span style="mso-bidi-font-size: 12.0pt; mso-bidi-language: HE;">APB </span></sup><b><span style="mso-bidi-font-size: 12.0pt; mso-bidi-language: HE;">Proverbs 14:17</span></b><span style="mso-bidi-font-size: 12.0pt; mso-bidi-language: HE;"> A quick-tempered man
acts foolishly, And a man of evil schemes is hated.<span dir="RTL" lang="HE"><o:p></o:p></span></span></div>
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<b>Exegesis</b></div>
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<span style="mso-bidi-font-size: 12.0pt; mso-bidi-language: HE;">The word translated
‘evil schemes’ (<i>mezimmah</i>) can be positive (prudence, 1:4; 8:12;
discretion, 2:11; 3:21; 5:2) or negative (12:2; 14:17; 24:8). It is the context
that determines its reference. The phrase <i>‘ish mezimmot </i>‘man of schemes’
occurs twice in Proverbs (12:2; 14:17). In Proverbs 12:2, Yahweh delights in a
good man but He condemns a <i>‘ish mezimmot</i>. This requires us to understand
the <i>‘ish mezimmot </i>as someone who is not a good man and is worthy of
Yahweh’s condemnation. Given that background, <i>‘ish mezimmot</i> in 14:17 is
not merely hated by people, but also by Yahweh. In Prov. 24:8, the ‘master of <i>mezimmot</i>’
is one who “plans to do evil.” So then, in every instance in which <i>mezimmah</i>
is in a construct-absolute relationship with a term referring to a person, it
means ‘evil schemes.’<o:p></o:p></span></div>
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<b>Theological Reflection</b></div>
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<span style="mso-bidi-font-size: 12.0pt; mso-bidi-language: HE;">Yahweh you are not quick
to anger. You do not act foolishly. You are slow to anger, and you always act
wisely.<o:p></o:p></span></div>
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<span style="mso-bidi-font-size: 12.0pt; mso-bidi-language: HE;">I rejoice that You are
slow to anger. Thank you for being slow to anger with me! Strengthen in me the
wisdom that helps me to be slow to anger.<o:p></o:p></span></div>
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<span style="mso-bidi-font-size: 12.0pt; mso-bidi-language: HE;">You want us to be holy
as you are holy. Being slow to anger so that one acts with wisdom is part of
being holy as you are holy. Thank you for teaching me that short-temperedness
is a path away from likeness to you, a path to acting foolishly. <o:p></o:p></span></div>
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<span style="mso-bidi-font-size: 12.0pt; mso-bidi-language: HE;">Since you hate a man of
evil schemes, I too should hate such persons. I hate them by 1) refusing to be
part of their schemes, 2) confronting their wrong doing, 3) attempting to
thwart them, 4) rejecting their company, and 5) seeking to bring them to
justice. I do not hate them by nurturing anger against them personally, for
that is implicitly forbiddenin your affirmation that being wrathful (14:16) and
quick-tempered (14:17) are foolish. I don’t hate them by seeking personal
vengeance against them, for you have said, “Vengeance is mind” (Deut. 32:35).<o:p></o:p></span></div>
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<br />PhilipBrownhttp://www.blogger.com/profile/09054435375764132992noreply@blogger.com0tag:blogger.com,1999:blog-13625848.post-89597437726067059982018-08-18T09:40:00.003-04:002018-08-18T09:40:43.769-04:00A wise man fears ... a fool is careless (Proverbs 14:16)<br />
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<span dir="LTR" style="mso-bidi-font-size: 12.0pt;"><b> Proverbs 14:16 </b></span><span lang="HE" style="font-size: 18.0pt; mso-bidi-language: HE;">חָכָ֣ם יָ֭רֵא וְסָ֣ר מֵרָ֑ע
וּ֜כְסִ֗יל מִתְעַבֵּ֥ר וּבוֹטֵֽחַ׃</span><span lang="HE" style="mso-bidi-font-size: 12.0pt; mso-bidi-language: HE;"><o:p></o:p></span></div>
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<b><span style="mso-bidi-font-size: 12.0pt; mso-bidi-language: HE;">Proverbs 14:16</span></b><span style="mso-bidi-font-size: 12.0pt; mso-bidi-language: HE;"> A wise man is cautious
and turns away from evil, But a fool is arrogant and careless. (NASB)<o:p></o:p></span></div>
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<br /></div>
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<b style="mso-bidi-font-weight: normal;"><span style="mso-bidi-font-size: 12.0pt; mso-bidi-language: HE;">Translation Notes</span></b><span dir="RTL" lang="HE" style="mso-ansi-font-weight: bold; mso-bidi-font-size: 12.0pt; mso-bidi-language: HE;"><o:p></o:p></span></div>
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<span style="mso-bidi-font-size: 12.0pt; mso-bidi-language: HE;">The NASB seems to have unnecessarily downshifted the sense of <i>yare’</i> to ‘be cautious. ’ Elsewhere, when used
with turning aside from evil, the NASB consistently renders it ‘fears,’ since it usually has God/Yahweh as the object (Job 1:1, 8; 2:3; 28:28; Prov. 3:7; 14:16; 16:6).<o:p></o:p></span></div>
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<br /></div>
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<span style="mso-bidi-font-size: 12.0pt; mso-bidi-language: HE; mso-no-proof: yes;">Further,
this is the only place the NASB translates </span><span dir="RTL" lang="HE" style="font-size: 18.0pt; mso-bidi-language: HE; mso-no-proof: yes;">מִתְעַבֵּ֥ר</span><span dir="LTR"></span><span dir="LTR"></span><span style="mso-bidi-font-size: 12.0pt; mso-bidi-language: HE; mso-no-proof: yes;"><span dir="LTR"></span><span dir="LTR"></span>
as ‘arrogant,’ following BDB which offers only this passage for that sense. All
other clear instances mean “be enraged, full of wrath” (Deut. 3:26; Psa. 78:21,
59, 62; 89:39; Prov. 20:2). Prov. 26:17 could mean this, but there are textual
issues there. It seems more reasonable, therefore, to translate it here as ‘full of wrath.’<o:p></o:p></span></div>
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<br /></div>
<div class="MsoNormal" style="margin-bottom: 5.0pt; margin-left: .5in; margin-right: 0in; margin-top: 5.0pt; mso-vertical-align-alt: auto; punctuation-wrap: hanging;">
<span style="mso-bidi-font-size: 12.0pt; mso-bidi-language: HE;">Keil & Delitzsch reason similarly: “Most interpreters translate 16b: the fool is over-confident
(Zöckler), or the fool </span>rushes on (Hitzig), as also Luther: “but a fool
rushes wildly through,” i.e., in a daring, presumptuous manner. But<span dir="RTL" lang="AR-SA" style="font-size: 14.0pt;">התעבּר</span><span dir="RTL" lang="AR-SA" style="font-size: 10.0pt; mso-ansi-font-size: 12.0pt;"> </span><span dir="LTR"></span><span dir="LTR"></span><span dir="LTR"></span><span dir="LTR"></span><span style="mso-spacerun: yes;"> </span>denotes everywhere nothing else than to fall
into extreme anger, to become heated beyond measure, Pro 26:17 (cf. Pro 20:2), Deu
3:26, etc. Thus 16a and 16b are fully contrasted. What is said of the wise will
be judged after Job 1:1, cf. Psa 34:15; Psa 37:27 : the wise man has fear,
viz., fear of God, or rather, since <span dir="RTL" lang="AR-SA" style="font-size: 14.0pt;">האלהים</span><span dir="LTR"></span><span dir="LTR"></span><span lang="AR-SA"><span dir="LTR"></span><span dir="LTR"></span> </span>is not directly to
be supplied, that careful, thoughtful, self-mistrusting reserve which flows
from the reverential awe of God; the fool, on the contrary, can neither rule
nor bridle his affections, and without any just occasion<span style="mso-bidi-font-size: 12.0pt; mso-bidi-language: HE;"> falls into passionate excitement. But on the
other side he is self-confident, regardless, secure; while the wise man avoids
the evil, <i>i.e.</i>, carefully goes out of its way, and in N.T. phraseology
‘works out his own salvation with fear and trembling.’”<o:p></o:p></span></div>
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<sup><br /></sup></div>
<div class="MsoNormal">
<sup>APB </sup><b>Proverbs 14:16</b> A wise man fears and turns away from evil, But a fool is wrathful and careless.<o:p></o:p></div>
<br />
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<b>Theological Reflection</b> </div>
<div class="MsoNormal" style="mso-vertical-align-alt: auto; punctuation-wrap: hanging;">
<br /></div>
<div class="MsoNormal" style="mso-vertical-align-alt: auto; punctuation-wrap: hanging;">
Yahweh, what are you
teaching me about yourself?</div>
<div class="MsoNormal" style="mso-vertical-align-alt: auto; punctuation-wrap: hanging;">
<br /></div>
<div class="MsoNormal" style="mso-vertical-align-alt: auto; punctuation-wrap: hanging;">
<span style="mso-bidi-font-size: 12.0pt; mso-bidi-language: HE;">1. The wisdom that comes
from you fears. The Holy Spirit is “the spirit of knowledge and the fear of
Yahweh” (Isa. 11:2). So, you, by your Spirit, act to produce and inspire a
proper respect that leads to obedience. Specifically, wisdom from your Spirit
fears your wrath upon evil. It fears the destructive consequences of evil.<o:p></o:p></span></div>
<div class="MsoNormal" style="mso-vertical-align-alt: auto; punctuation-wrap: hanging;">
<br /></div>
<div class="MsoNormal" style="mso-vertical-align-alt: auto; punctuation-wrap: hanging;">
<span style="mso-bidi-font-size: 12.0pt; mso-bidi-language: HE;">2. You are wise and
there is no shadow of turning toward evil with you. You praise the one who,
like Job, fears you and turns aside from evil, implying that such behavior
pleases you.<o:p></o:p></span></div>
<div class="MsoNormal" style="mso-vertical-align-alt: auto; punctuation-wrap: hanging;">
<br /></div>
<div class="MsoNormal" style="mso-vertical-align-alt: auto; punctuation-wrap: hanging;">
<span style="mso-bidi-font-size: 12.0pt; mso-bidi-language: HE;">3. From your perspective
it is folly to be wrathful and careless. Care is most needed when wrath’s cup
is full. To be careless when one should be careful is to be a fool. So then,
the implication is that You, Yahweh, are never careless when wrathful. Praise
your name! That gives me great comfort. The arm of omnipotence never flails
indiscriminately.<o:p></o:p></span></div>
<div class="MsoNormal" style="mso-vertical-align-alt: auto; punctuation-wrap: hanging;">
<br /></div>
<div class="MsoNormal" style="mso-vertical-align-alt: auto; punctuation-wrap: hanging;">
<span style="mso-bidi-font-size: 12.0pt; mso-bidi-language: HE;">4. Yahweh, you want me
to be like you, careful in what I do and say, even when righteously angry. You
want any Spirit-sanctioned anger in me to exhibit the wisdom that is from
above. Just as Jesus did not overturn the dove cages when he drove the
money-changers out of the temple, so your wisdom controls the expression of righteous
anger so it never causes “collateral damage.”<o:p></o:p></span></div>
<br />PhilipBrownhttp://www.blogger.com/profile/09054435375764132992noreply@blogger.com0tag:blogger.com,1999:blog-13625848.post-89510609287649001852018-08-11T06:00:00.000-04:002018-08-17T09:53:05.690-04:00A Biblical-Theological Review of Michael Allen's Sanctification - Part 9: Chapter Eight - Grace and Nature<br />
<h2>
Chapter 8: Grace and Nature<o:p></o:p></h2>
<div class="separator" style="clear: both; text-align: center;">
<a href="https://images-na.ssl-images-amazon.com/images/I/41ebzx2PhEL.jpg" imageanchor="1" style="clear: right; float: right; margin-bottom: 1em; margin-left: 1em;"><img border="0" data-original-height="500" data-original-width="334" height="320" src="https://images-na.ssl-images-amazon.com/images/I/41ebzx2PhEL.jpg" width="213" /></a></div>
<div class="MsoNormal">
Chapter 8 considers “two realities: the promise of the new
creation and the nature of the new creation” (200). Allen addresses “how the
grace of new creation relates to the nature we have been granted, namely, how
regeneration pertains to and informs our thinking of the relationship of grace
and nature” (200). He concludes that “the dynamic of
biblical sanctification … can only be described fittingly in eschatological
terms: the moral tension involved here is neither sequential (as if holiness means the simple transversal
from sinfulness to righteousness, with no remainder), nor partitive<b> </b>(as if some portion of the self were holy,
with others remaining depraved), but
redemptive-historical (wherein the Christian is marked by the sign of
the pilgrim, no longer captive in Egypt yet still sojourning to Canaan)” (211).</div>
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<b>Affirmation</b><o:p></o:p></div>
<div class="MsoNormal">
Allen uses Hebrews 3-4, 8, and 12 to frame a realized
eschatology in terms of Israel’s journey to Canaan. I applaud his avoidance of typologies
untethered from the text and his refusal to let past typological excesses scare
him away from following what the text endorses. The people of God do journey
between freedom from bondage and entrance into perfect rest. Trials and
temptations beset them, but perseverance in faith will see them through.<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<b>Critique</b><o:p></o:p></div>
<div class="MsoNormal">
<span style="color: black;">Allen’s approach to evaluating
views of Romans 7:14-25 struck me as even-handed. However, the two reasons he offers
for rejecting the pre-conversion view seemed weak. His first reason is “certain
claims speak of a struggle that is itself a sign of growth and transformation,
and by extension, not fitting one who has yet to be yoked to Christ” (210).</span><span style="color: blue;"> <o:p></o:p></span></div>
<div class="MsoNormal">
<span style="color: black;"><br /></span></div>
<div class="MsoNormal">
Three texts, I believe, demonstrate that signs of growth and
transformation are indeed fitting for one not yet yoked to Christ (Mark 12:34;
Acts 17:17; Phil. 3:5-6). In Mark 12:34 Jesus tells a scribe he is not far from
the kingdom and that he has properly discerned the chief principal of the law. Nearness
to the kingdom may imply movement or growth. In Acts 17:27 Paul asserts unregenerates
are given revelation “that they would seek God, if perhaps they might grope for
Him and find Him.” I affirm with Allen, Kathryn Tanner’s analogy:<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal" style="margin-left: .5in; text-indent: 0in;">
<span style="color: black;">“We are opened to God by our nature in no more than the way
in which the essential properties of large bodies of water make them … open to
the pull of the moon. At issue here is a purely passive capacity and not an
active orientation toward anything. Although it makes a very big difference to
us when its effects are felt, we do not seek out God's grace of ourselves any
more than the ocean seeks out the moon that produces its tides.” (Christ the
Key, 118-19; cited in Allen, 219)<o:p></o:p></span></div>
<div class="MsoNormal" style="margin-left: .5in; text-indent: 0in;">
<br /></div>
<div class="MsoNormal" style="text-indent: 0in;">
Yet, since God has built grace into
nature (Rom. 1:18ff) and conscience (Rom. 2:11ff), grace’s pull is responsible
for any seeking of God. Our heart’s rising tide is a response to grace’s gravity.
Again, growth and transformation are fitting for those being drawn to Christ by
the Father. <o:p></o:p></div>
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Perhaps most tellingly, in Phil. 3:5-6, Paul parades his pre-conversion
passion for the law, zeal in persecuting the church, and blamelessness in the
righteousness found in the law. All this gain he discards for the righteous of
God in Christ. Phil. 3:5-6 displays a level of nearness to grace that should be
read in concert with Rom. 7:14-25.<span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "times new roman" , serif; font-size: 12.0pt;"><a href="file:///G:/My%20Drive/Personal%20-%20Philip/Theology/Holiness/Michael%20Allen%20Sanctification%20Review.docx#_ftn1" style="mso-footnote-id: ftn1;" title="">[1]</a></span></span><a href="file:///G:/My%20Drive/Personal%20-%20Philip/Theology/Holiness/Michael%20Allen%20Sanctification%20Review.docx#_ftn1" title=""><!--[endif]--></a></span></span><o:p></o:p></div>
<div class="MsoNormal">
<span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><br /></span></span></span></div>
<div class="MsoNormal">
Allen’s second reason for rejecting a pre-christian reading
of Romans 7 is <span style="color: black;">“The pre-christian reading struggles
mightily at a rhetorical level when read in context: why on earth would Paul,
at this point in his argument, turn to describe his pre-chri</span>stian self?”
(211). In addition to the standard contextual reasons for a pre-christian
reading, I see at least four rhetorical reasons for a turn to describe Paul’s
pre-christian self: 1) In Rom. 7:1, Paul continues his epistle-wide rhetorical
pattern of addressing Jewish concerns (Rom. 2, 4, 7, 9-11); 2) Paul has already
introduced his pre-christian self in verses 7 to 13 as an explanation of our
changed relation to the law because of our marriage to Christ (7:4-6),<a href="file:///G:/My%20Drive/Personal%20-%20Philip/Theology/Holiness/Michael%20Allen%20Sanctification%20Review.docx#_ftn2" name="_ftnref2" style="mso-footnote-id: ftn2;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "times new roman" , serif; font-size: 12.0pt;">[2]</span></span><!--[endif]--></span></span></a> 3)
Verses 14-25 fill out the experiential dimension of what Paul means when he
says that he was alive prior to the law but when the law came he died (Rom.
7:9), and 4) The description of 7:14-25 sets up a contrast on which Paul
capitalizes as he pivots to the Holy Spirit’s role in our sanctification in Romans 8.<o:p></o:p></div>
<div style="mso-element: footnote-list;">
<!--[if !supportFootnotes]--><br clear="all" />
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<!--[endif]-->
<br />
<div id="ftn1" style="mso-element: footnote;">
<div class="MsoFootnoteText">
<a href="file:///G:/My%20Drive/Personal%20-%20Philip/Theology/Holiness/Michael%20Allen%20Sanctification%20Review.docx#_ftnref1" name="_ftn1" style="mso-footnote-id: ftn1;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "times new roman" , serif; font-size: 10.0pt;">[1]</span></span><!--[endif]--></span></span></a> An OT
example of tranformation prior to justifying faith is Abraham’s faith response
to Yahweh’s call in Gen. 12 prior to his justification in Gen. 15.<o:p></o:p></div>
<div class="MsoFootnoteText">
<br /></div>
</div>
<div id="ftn2" style="mso-element: footnote;">
<div class="MsoFootnoteText">
<a href="file:///G:/My%20Drive/Personal%20-%20Philip/Theology/Holiness/Michael%20Allen%20Sanctification%20Review.docx#_ftnref2" name="_ftn2" style="mso-footnote-id: ftn2;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "times new roman" , serif; font-size: 10.0pt;">[2]</span></span><!--[endif]--></span></span></a> Allen
rightly rejects the “corporate Israel” reading of the “I” in Romans 7:7-13
(208-209).<o:p></o:p></div>
</div>
</div>
<br />PhilipBrownhttp://www.blogger.com/profile/09054435375764132992noreply@blogger.com0tag:blogger.com,1999:blog-13625848.post-64965510480856809352018-08-10T06:00:00.001-04:002018-08-16T07:03:33.405-04:00A Biblical-Theological Review of Michael Allen's Sanctification - Part 8: Chapter Seven - Justification<br />
<h2>
<a href="https://www.blogger.com/null" name="_GoBack"></a>Chapter 7: Justification and Sanctification</h2>
<div class="separator" style="clear: both; text-align: center;">
<a href="https://images-na.ssl-images-amazon.com/images/I/41ebzx2PhEL.jpg" imageanchor="1" style="clear: right; float: right; margin-bottom: 1em; margin-left: 1em;"><img border="0" data-original-height="500" data-original-width="334" height="320" src="https://images-na.ssl-images-amazon.com/images/I/41ebzx2PhEL.jpg" width="213" /></a></div>
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Chapter 7 focuses on “the distinction between the
justification and the sanctification that we possess in [Christ]” (170). Allen
traces Calvin’s “double grace” of “reconcilation through Christ’s blamelessness”
and of “sanctification by Christ’s Spirit” (171-75), and then briefly notes that
the Reformed tradition’s twofold-grace language has roots in Athanasius and
Cyril of Alexandria (175-76). He explores this new covenant distinction in
Jeremiah 31, Ezekiel 36-37, and Hebrews 8. He deploys Romans 6 and 12 in
particular against various Reformed challenges to the distinction between
justification and sanctification. He wraps up with a fascinating application of
Hebrews to the topic.<o:p></o:p></div>
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<br /></div>
<div class="MsoNormal" style="text-indent: 0in;">
<b style="mso-bidi-font-weight: normal;">Affirmation<o:p></o:p></b></div>
<div class="MsoNormal">
I appreciate that Allen notes that Scriptures speaks of
justification in ways other than righteousness <span style="mso-bidi-font-style: normal;">(<i style="mso-bidi-font-style: normal;">dikaiosune</i>) </span>terminology (e.g., forgiveness, pardon, reconciliation) and warns against
narrowing our consideration of this topic to forensic language texts only.
Similarly, he calls us to see the range of Scriptural sanctification idioms,
including purification, transformation, “God working in us,” and even equipping
(Heb. 13:20) language.<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal" style="text-indent: 0in;">
<b style="mso-bidi-font-weight: normal;">Critique<o:p></o:p></b></div>
<div class="MsoNormal">
I found little to critique in Allen’s exegetical arguments,
saving his handling of Romans 6. He starts well, handling 6:1-6 nicely. He detours
into a questionable reading of <span lang="EL" style="mso-ansi-language: EL;">δεδικαιωται</span><span lang="EL"> </span>in 6:7 as “has been justified” that takes a personified “sin”
as “accusation and temptation to doubt” (186-87).<a href="https://www.blogger.com/blogger.g?blogID=13625848#_ftn1" name="_ftnref1" style="mso-footnote-id: ftn1;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "times new roman" , serif; font-size: 12.0pt;">[1]</span></span><!--[endif]--></span></span></a> Sadly,
he never returns to articulate the passage’s application of union with Christ
to sanctification. He comes close when he says that “acknowledgement of the
indicative agency of God precedes the imperatival call to action by God’s
people” (194). But he doesn’t apply this to Rom. 6:11-22. <o:p></o:p></div>
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<br /></div>
<div class="MsoNormal" style="text-indent: 0in;">
<b style="mso-bidi-font-weight: normal;">Extension<o:p></o:p></b></div>
<div class="MsoNormal">
By way of extension, let me sketch out briefly how I think
his observation plays out in Rom. 6. Rom. 6:1-16 trumpets a marvelous feature
of our union with Christ: sin has as much power over us as death has over
Christ. Yet, position must be personalized. Status must be applied. Just as
surely as we are united to Christ by faith, we appropriate the benefits of
union with Christ by faith. This is the logic of Rom. 6:11-16. In the same way
as Christ died to sin once for all time, we must regard, reckon, consider
ourselves dead to sin for all time and alive to God. This is grace-inspired,
grace-enabled faith that what is true of us in Christ mystically and
spiritually may also be true in our present relationship with Christ. This is
not a death that needs to take place. We are not actualizing a hypothetical death to sin.
We are accepting as true what our union with Christ actually provided.<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
Obedience always follows faith. A trusted-Christ is always a
followed-Christ. The two-sided obedience (<span lang="EL" style="mso-ansi-language: EL; mso-bidi-language: HE; mso-fareast-font-family: Calibri; mso-fareast-theme-font: minor-latin;">don‘t go on presenting .... but present</span><span style="mso-bidi-language: HE; mso-fareast-font-family: Calibri; mso-fareast-theme-font: minor-latin;">)</span> Paul commands matches the two-sided faith he enjoined
(reckon yourselves to be dead to sin and alive to God<span lang="EL" style="mso-ansi-language: EL; mso-fareast-font-family: Calibri; mso-fareast-theme-font: minor-latin;">)</span>. Don’t allow sin to rule you. Allow God to rule
you. Don’t present your bodies to sin. Present them to God. We comply with the
former by submitting to the later. We resist sin’s reign by presenting ourselves
as slaves to God. Our bodies which were formerly dominated by sin, can be,
should be, may be instruments of righteousness to God, if we will respond with
faith and obedience, i.e., if we will trust and obey. <o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
Rom. 6:1-16 is a two-edged sword. In contrast to whatever
theology regards sanctification as a “addition to an apparently insufficient
work of Christ,” Romans 6 denies that union with Christ is not sufficient to
produce the holy fruit of righteous service. It denies we need a second work of
grace to complete an <i style="mso-bidi-font-style: normal;">insufficient</i>
first work of grace. Freedom from sin, enslavement to God, and “fruit unto
holiness” are spiritual benefits available to be appropriated by faith and
applied by grace for every person who has been united with Christ’s death,
burial, and resurrection. On the other hand, Romans 6 also belies all misshaped claims that holy
people cannot help but be ruled by sin. Union with Christ crucified our old
life (Rom. 6:6a<a href="https://www.blogger.com/blogger.g?blogID=13625848#_ftn2" name="_ftnref2" style="mso-footnote-id: ftn2;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "times new roman" , serif; font-size: 12.0pt;">[2]</span></span><!--[endif]--></span></span></a>), set us
free from sin and the power of the flesh (Rom. 6:6b-7; Gal. 5:16, 24), made us
slaves of God (Rom. 6:22). It empowers on-going presentation of ourselves to
righteousness (Rom. 6:16) and enables fruit that leads to sanctification and
eternal life (Rom. 6:22). <span style="color: red;"><o:p></o:p></span></div>
<div style="mso-element: footnote-list;">
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<!--[endif]-->
<br />
<div id="ftn1" style="mso-element: footnote;">
<div class="MsoFootnoteText">
<a href="https://www.blogger.com/blogger.g?blogID=13625848#_ftnref1" name="_ftn1" style="mso-footnote-id: ftn1;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "times new roman" , serif; font-size: 10.0pt;">[1]</span></span><!--[endif]--></span></span></a> Other
instances of <span lang="EL" style="mso-ansi-language: EL;">δικαιόω</span> + <span lang="EL" style="mso-ansi-language: EL;">ἀπὸ</span><span lang="EL"> </span>don’t
offer prima facie support for Allen’s reading. E.g., <span style="mso-bidi-font-weight: bold;">Sirach 26:29</span><span style="mso-ansi-language: EL;"> </span>….<span lang="EL" style="mso-ansi-language: EL;"> οὐ δικαιωθήσεται κάπηλος ἀπὸ ἁμαρτίας</span>
“<span style="mso-fareast-font-family: Calibri; mso-fareast-theme-font: minor-latin;">and
a tradesman will not be <u>declared innocent</u> of sin” (RSV, NRSV), “</span><span style="mso-bidi-language: HE; mso-fareast-font-family: Calibri; mso-fareast-theme-font: minor-latin;">nor a shopkeeper <u>free</u> from sin” (NAB), “and an
huckster shall not be <u>freed</u> from sin” (KJV). English versions are split
on how to translate Acts 13:38-39 </span><span lang="EL" style="mso-ansi-language: EL; mso-bidi-language: HE; mso-fareast-font-family: Calibri; mso-fareast-theme-font: minor-latin;">ἀπὸ πάντων ὧν οὐκ ἠδυνήθητε ἐν νόμῳ Μωϋσέως δικαιωθῆναι, </span><sup><span style="mso-bidi-language: HE; mso-fareast-font-family: Calibri; mso-fareast-theme-font: minor-latin;">39 </span></sup><span lang="EL" style="mso-ansi-language: EL; mso-bidi-language: HE; mso-fareast-font-family: Calibri; mso-fareast-theme-font: minor-latin;">ἐν τούτῳ πᾶς ὁ πιστεύων δικαιοῦται.</span><span style="mso-bidi-language: HE; mso-fareast-font-family: Calibri; mso-fareast-theme-font: minor-latin;"> and through
Him everyone who believes is freed from all things, from which you could not be
freed through the Law of Moses (NASB, ESV). “from which you were not able to be
justified by the law of Moses, <sup>39</sup> by this one everyone who believes
is justified!” (LEB). </span><o:p></o:p></div>
<div class="MsoFootnoteText">
<span style="mso-bidi-language: HE; mso-fareast-font-family: Calibri; mso-fareast-theme-font: minor-latin;"><br /></span></div>
</div>
<div id="ftn2" style="mso-element: footnote;">
<div class="MsoFootnoteText">
<a href="https://www.blogger.com/blogger.g?blogID=13625848#_ftnref2" name="_ftn2" style="mso-footnote-id: ftn2;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "times new roman" , serif; font-size: 10.0pt;">[2]</span></span><!--[endif]--></span></span></a> <span style="mso-fareast-font-family: Calibri; mso-fareast-theme-font: minor-latin;">Romans
6:6</span><span lang="EL" style="mso-ansi-language: EL; mso-fareast-font-family: Calibri; mso-fareast-theme-font: minor-latin;"> τοῦτο</span><span lang="EL" style="mso-ansi-language: EL;"> γινώσκοντες ὅτι ὁ παλαιὸς ἡμῶν ἄνθρωπος συνεσταυρώθη, ἵνα καταργηθῇ τὸ
σῶμα τῆς ἁμαρτίας, τοῦ μηκέτι δουλεύειν ἡμᾶς τῇ ἁμαρτίᾳ·</span><span lang="EL"> </span>“knowing
this, that our old self was crucified with <i>Him</i>, in order that our body
of sin might be done away with, so that we would no longer be slaves to sin;”
(NASB).<o:p></o:p></div>
</div>
</div>
<br />PhilipBrownhttp://www.blogger.com/profile/09054435375764132992noreply@blogger.com0tag:blogger.com,1999:blog-13625848.post-35584213537495909772018-08-10T06:00:00.000-04:002018-08-14T09:28:10.755-04:00A Biblical-Theological Review of Michael Allen's Sanctification - Part 7: Chapter Six - In Christ<br />
<h2>
<a href="https://www.blogger.com/null" name="_GoBack"></a>Chapter 6: In Christ<div class="separator" style="clear: both; text-align: center;">
<a href="https://images-na.ssl-images-amazon.com/images/I/41ebzx2PhEL.jpg" imageanchor="1" style="clear: right; float: right; margin-bottom: 1em; margin-left: 1em;"><img border="0" data-original-height="500" data-original-width="334" height="320" src="https://images-na.ssl-images-amazon.com/images/I/41ebzx2PhEL.jpg" width="213" /></a></div>
</h2>
<div style="margin-bottom: .0001pt; margin: 0in; mso-pagination: widow-orphan lines-together; page-break-after: avoid;">
Allen surveys the biblical data, metaphors, and broader
canonical themes which inform the doctrine of union with Christ only briefly
(143-47). Calvin’s synthesis of this biblical data receives extended attention (147-55).<a href="https://www.blogger.com/blogger.g?blogID=13625848#_ftn1" name="_ftnref1" style="mso-footnote-id: ftn1;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "times new roman" , serif; font-size: 12.0pt;">[1]</span></span><!--[endif]--></span></span></a> Allen
then turns to the wider Reformed evaluation of union with Christ, noting
particularly the idea of participation in God and giving special attention to
the Westminster Confession’s treatment.<span style="color: black;"> </span>Karl
Barth and T. F. Torrance’s critique of Rationalistic vs Evangelical Calvinism
serve as foils for his argument for a traditional understanding of particular redemption.
He concludes by affirming that all blessings as well as the being of believers
come through union with Christ. “<span style="color: black;">In that gracious and
life-giving union, ... all he has is ours: his name, his inheritance, his
glory, his righteousness, and even his holiness.”</span><br />
<!--[if !supportLineBreakNewLine]--><br style="mso-special-character: line-break;" />
<!--[endif]--><o:p></o:p></div>
<div class="MsoNormal">
<b>Affirmation</b><o:p></o:p></div>
<div class="MsoNormal">
My agreement here is both wide and deep, as befits the
reality that Wesleyan-Arminianism shares a great deal of common ground with
Reformed theology, Dordt notwithstanding. One need not be a Calvinist to affirm
that the salvific benefits of the atonement apply solely to those in Christ nor
Barthian to affirm that election is primarily covenantal and corporate, and
secondarily individual. While I part company with Allen regarding the intent of
the atonement, I find that does not hinder my ability to affirm all he says
regarding union with Christ.</div>
<div class="MsoNormal">
<span style="text-indent: 0in;"><br /></span></div>
<div class="MsoNormal">
<span style="text-indent: 0in;"><b>Critique</b></span></div>
<div class="MsoNormal" style="margin-left: .5in; text-indent: 0in;">
<o:p></o:p></div>
<div class="MsoNormal">
Two features of this chapter struck me as peculiar, though it
may be just my theological ignorance. First, it seemed odd, given the standard
Reformed <i style="mso-bidi-font-style: normal;">ordo salutis</i>, that Allen
insisted that justification precedes sanctification logically (157), yet
includes regeneration within sanctification (149).<a href="https://www.blogger.com/blogger.g?blogID=13625848#_ftn2" name="_ftnref2" style="mso-footnote-id: ftn2;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "times new roman" , serif; font-size: 12.0pt;">[2]</span></span><!--[endif]--></span></span></a> Is
the Reformed tradition widening on this <i style="mso-bidi-font-style: normal;">ordo</i>?
Second, Allen asserts that participation, which he has defined throughout in
terms of union with Christ, is “the goal but not the basis of the Christian
life, and [is] the end but not the entryway into the gospel” (157). Perhaps I
am misunderstanding him, since he concludes, “Union with Christ provides the
context within which all gracious blessings are enjoyed” and “John Murray
claims rightfully that ‘union with Christ is the central truth of the whole
doctrine of salvation.’” I don’t see how union with Christ can be the “context
of all gracious blessing” and but not “the basis of the Christian life.” Additional
clarification here would be helpful.</div>
<div class="MsoNormal">
<span style="text-indent: 0in;"><br /></span></div>
<div class="MsoNormal">
<span style="text-indent: 0in;"><b>Extension</b></span></div>
<div class="MsoNormal" style="margin-left: .5in; text-indent: 0in;">
<o:p></o:p></div>
<div class="MsoNormal">
The relationship between sanctification and our union with
Christ deserves more attention. Answers to questions such as How are we sanctified
through union, What is the nature of our sanctification through union
(positional, personal, progressive), What is the relation of corporate and
individual union with regard to sanctification, and How does one appropriate Christ’s
holiness for progressive sanctification, would enrich this chapter.<o:p></o:p></div>
<div style="mso-element: footnote-list;">
<!--[if !supportFootnotes]--><br clear="all" />
<hr align="left" size="1" width="33%" />
<!--[endif]-->
<br />
<div id="ftn1" style="mso-element: footnote;">
<div class="MsoFootnoteText">
<a href="https://www.blogger.com/blogger.g?blogID=13625848#_ftnref1" name="_ftn1" style="mso-footnote-id: ftn1;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "times new roman" , serif; font-size: 10.0pt;">[1]</span></span><!--[endif]--></span></span></a> Allen
argues that “Calvin’s doctrine of union with Christ … remains governed by the
catholic rules of the Creator-creature distinction, the Trinitarian grammar of
inclusion in God’s family specifically in and through the incarnate Son, the christological
distinctions of the divine and human natures along the lines of Chalcedon, and
the Reformed rule of distinguishing justification and sanctification as well as
expressing their indissolubility in union with Christ” (153).<o:p></o:p></div>
<div class="MsoFootnoteText">
<br /></div>
</div>
<div id="ftn2" style="mso-element: footnote;">
<div class="MsoFootnoteText">
<a href="https://www.blogger.com/blogger.g?blogID=13625848#_ftnref2" name="_ftn2" style="mso-footnote-id: ftn2;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "times new roman" , serif; font-size: 10.0pt;">[2]</span></span><!--[endif]--></span></span></a> “The
twofold grace can be described in various ways: forgiveness of sins and
regeneration, primarily, or justification and sanctification” (149). His later
comment, “God’s regenerative work serves as the precursor to his sanctifying
action” doesn’t adequately clarify his position for me (200).<o:p></o:p></div>
</div>
</div>
<br />PhilipBrownhttp://www.blogger.com/profile/09054435375764132992noreply@blogger.com0tag:blogger.com,1999:blog-13625848.post-39979496667141659912018-08-09T08:00:00.000-04:002018-08-13T06:58:17.003-04:00A Biblical-Theological Review of Michael Allen's Sanctification - Part 6: Chapter Five - Incarnation<h2>
Chapter 5: Incarnation</h2>
<h2>
<div class="separator" style="clear: both; text-align: center;">
<a href="https://images-na.ssl-images-amazon.com/images/I/41ebzx2PhEL.jpg" imageanchor="1" style="clear: right; float: right; margin-bottom: 1em; margin-left: 1em;"><img border="0" data-original-height="500" data-original-width="334" height="320" src="https://images-na.ssl-images-amazon.com/images/I/41ebzx2PhEL.jpg" width="213" /></a></div>
</h2>
<div class="MsoNormal">
<span style="color: black;">The first Adam both fell and
failed, committing sins of commission and omission, and thus broke the covenant
of creation. The second Adam “fulfills the two-fold need of those who have
broken the covenant of works”: cleanness and holiness. He accomplishes not only
“the work of purification but also the task of sacralization” (140). Allen
identifies the exegetical roots of this Christological tenent in Leviticus and
its fulfillment in the gospel of Matthew. The dogmatic components of Christ’s
work include distinguishing the active and passive obedience of Christ which
takes the form of humiliation and exaltation. Christ’s humiliation redeems
nature, and His exaltation glorifies it. </span><o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal" style="page-break-after: avoid;">
<b>Affirmation</b><o:p></o:p></div>
<div style="margin-bottom: .0001pt; margin: 0in; page-break-after: avoid;">
Allen’s
reading of Leviticus is marvelous (118-123). He puts together cleanliness and
holiness beautifully. For example, “<span style="color: black;">Leviticus
portrays a world whereby one must be actively set apart by consecration even
after one has avoided impurity or had one’s impurities purged by atonement”
(120). He concludes that we can infer from Leviticus that <o:p></o:p></span></div>
<div style="margin-bottom: .0001pt; margin-bottom: 0in; margin-left: .5in; margin-right: 0in; margin-top: 0in; text-indent: 0in;">
<br /></div>
<div style="margin-bottom: .0001pt; margin-bottom: 0in; margin-left: .5in; margin-right: 0in; margin-top: 0in; text-indent: 0in;">
<span style="color: black;">“Purity and sacrality
matter greatly for life with God. … Notably, Leviticus does not declare these
laws to be accomplished apart from divine grace. Leviticus functions as a part
of the covenant of grace. … While there are limits to the grace of Leviticus,
we must first appreciate that the cultic and moral parameters of the text are
gracious, that is, they are a divine gift. God provides for atonement, God instructs
for making sacred, and God makes his presence known and near” (121). <o:p></o:p></span></div>
<div style="margin-bottom: .0001pt; margin: 0in;">
<br /></div>
<div style="margin-bottom: .0001pt; margin: 0in;">
<span style="color: black;">I couldn’t
agree more heartily with Allen’s assertation that the New Testament’s testimony
to greater grace “may never be a denunciation of the Old Testament epoch as
nomistic or devoid of grace” (121).<o:p></o:p></span></div>
<div style="margin-bottom: .0001pt; margin: 0in;">
<span style="color: black;"><br /></span></div>
<div class="MsoNormal" style="margin-left: .5in; text-indent: 0in;">
<span style="color: black;">“We must interpret Paul’s contrasts of law and grace in a
more nuanced manner then either sheer equality of law and incarnate Lord … or
sheer juxtaposition, which has characterized new covenant hermeneutical approaches
in baptistic tradition as well as some Lutheran hermeneutics. … Paul discerns
not only divine expectations and demand, but also the proleptic declaration of
divine provision in the Pentateuch itself” (122).</span><o:p></o:p></div>
<div style="margin-bottom: .0001pt; margin: 0in;">
<br /></div>
<div class="MsoNormal">
<b>Critique</b><o:p></o:p></div>
<div class="MsoNormal">
Although Allen captures the need and provision for cleansing
and consecration well, he appears to overlook that Leviticus connects holiness
to love for others (Lev. 19 <i style="mso-bidi-font-style: normal;">passim</i>;
esp. 19:18, 34). Cleansing and consecration have as their end goal not just
fellowship with the Holy One of Israel. Grace-powered loving service to fellow,
faulty pilgrims marks those who are holy as Yahweh is holy (Lev. 19:2). Christ
perfectly enacts and models this others-centered love that does nothing from
strife or empty conceit but considers others more important than oneself,
sacrificing his life for the well-being of his friends (Phil. 2). In the
language of James 2:22, the double grace of cleansing and consecration is “perfected”
by faith-filled, Spirit-led, loving service to other image bearers (cf. Gal.
5:13).<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal" style="page-break-after: avoid;">
<b>Extension </b><o:p></o:p></div>
<div class="MsoNormal" style="page-break-after: avoid;">
Allen introduces this chapter
with the question, “What does it mean to say that Jesus is holy?” (115). I was
disappointed not to find a satisfactory answer provided. Rather, by p. 118, the
focal question changed to “How it is that Jesus fulfills the covenant and in
what way he resolves our covenantal conundrums that mark human life this
side of Eden.” Johannine texts that the Father sanctified the Son (John 10:36),
who is the Holy One of God (Luke 4:34; John 6:69), who also sanctified himself
that we may be sanctified in truth (John 17:19) offer opportunities for more
extended reflection on the pre-incarnate, incarnate, and post-resurrection
holiness of Jesus. Surely such reflection has gospel implications!<o:p></o:p></div>
<br />PhilipBrownhttp://www.blogger.com/profile/09054435375764132992noreply@blogger.com0tag:blogger.com,1999:blog-13625848.post-8205446743591300012018-08-08T08:00:00.000-04:002018-08-10T10:28:45.672-04:00A Biblical-Theological Review of Michael Allen's Sanctification - Part 5: Chapter Four - Covenant<br />
<h2>
<a href="https://www.blogger.com/null" name="_GoBack"></a>Chapter 4: Covenant<o:p></o:p></h2>
<div class="separator" style="clear: both; text-align: center;">
<a href="https://images-na.ssl-images-amazon.com/images/I/41ebzx2PhEL.jpg" imageanchor="1" style="clear: right; float: right; margin-bottom: 1em; margin-left: 1em;"><img border="0" data-original-height="500" data-original-width="334" height="320" src="https://images-na.ssl-images-amazon.com/images/I/41ebzx2PhEL.jpg" width="213" /></a></div>
<div class="MsoNormal">
Allen surveys Rudolph Otto’s
phenomenological and Mary Douglas’s cultural anthropological approaches
(91-93). He tips his hat to their potential benefits but insists we must read
Scripture as “instances and instruments of divine action--as the very word of
God” which “bears a prescriptive force and not merely a descriptive
opportunity” (93). Scripture teaches that “fellowship or communion with God is
the fundamental basis and goal” and the “canon’s central episode. Jesus is
Immanuel.” (94, 96). While fellowship is the <i>telos </i>of the gospel,
covenant frames that communion. Within Reformed tradition, the “covenant of
works” describes “this relational order and vocational <i>telos</i> of human
existence before God” (100). Consequently, James Torrance’s seven critiques of
federal theology are addressed at length (101-110). He concludes that the
covenant of works informs our understanding of the course of creaturely holiness
and sanctification in four ways: 1) Humans were created for fellowship with the
triune God; 2) God designed this communion to involve a corporate head; 3)
communion with God is bound by the commands of God; and 4) communion is based
upon humans entrusting themselves to their Creator (110-12).</div>
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<b>Affirmation</b><o:p></o:p></div>
<div class="MsoNormal">
Allen’s work with covenant as a category for reflecting on
sanctification helped me by shifting what had seemed an alien intrusion to a
central feature. Allen’s dialogue with Torrence et al. crystallized my
essential objection to the classic formulation of the “covenant of works” while
moving me closer to seeing an Edenic covenant or covenant of creation as
theologically viable.<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal" style="text-indent: 0in;">
I
resonate deeply with Allen’s articulation of faith in the relationship between
unfallen humanity and God: “The <span style="color: black;">deepest calling of
the covenant of works is the summons to consistent and perfect, unceasing and
constant trust in the God who created, who promised, and who gives again and
again. … This covenant does include other commands … yet we do well to note
that the heart of its call is a matter of trust” (112).</span><o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<b>Critique</b><o:p></o:p></div>
<div class="MsoNormal">
The role and significance of love is present but muted
throughout the book. Its muting here is acute. The nature of our fellowship with
God as loving intimacy in marriage and family is noted, but its implications are
undeveloped.<a href="https://www.blogger.com/blogger.g?blogID=13625848#_ftn1" name="_ftnref1" style="mso-footnote-id: ftn1;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "times new roman" , serif; font-size: 12.0pt;">[1]</span></span><!--[endif]--></span></span></a> In
Scripture, grace-inspired love is the dynamic of human holiness. It is the
center-piece of divine-human fellowship. It is a central feature of
inner-Trinitarian life and thus of divine holiness. This chapter is poorer for
its omission.<o:p></o:p><br />
<br /></div>
Allen uses the phrase “covenant of creation” and
“covenant of works” interchangeably. He recognizes the weakness of the standard
formulation of this covenant—that God promised Adam life on the grounds of his perfect
obedience—but sticks to traditional Reformed terminology. I find the
standard “covenant of works” construct so flawed as to be unusable.<br />
<br />
<o:p></o:p> First,
John defines eternal life as knowing God, that is, being in right relationship
with God and His Son (John 17:3; cf. 1 John 5:20). Adam and Eve were created
with and in right relationship with God. As creatures of the Holy God and part
of God’s very good creation, they naturally possessed both the holy status
necessary for fellowship and the character capable of holy fellowship. Eternal
spiritual life was not something they did not have or needed to achieve. They
had life in relation to the Son, their Creator. This seems to be the necessary
implication of the warning, “You shall surely die,” and is supported by Genesis
3’s statement that the sound of Yahweh walking in the garden was recognizable,
which implies previous experience of his presence and communion. <o:p></o:p>
<br />
<br />
<div class="MsoNormal">
<span style="mso-bookmark: OLE_LINK1;"><span style="mso-bookmark: OLE_LINK2;"><span style="mso-bookmark: OLE_LINK4;"><span style="mso-bookmark: OLE_LINK3;"> Second,
since the tree of life was given to them for food, there was no condition that
needed to be met for their appropriation of immortality. Thus, immortality is
not a promised covenantal benefit. <o:p></o:p></span></span></span></span><br />
<span style="mso-bookmark: OLE_LINK1;"><span style="mso-bookmark: OLE_LINK2;"><span style="mso-bookmark: OLE_LINK4;"><span style="mso-bookmark: OLE_LINK3;"><br /></span></span></span></span></div>
<div class="MsoNormal">
<span style="mso-bookmark: OLE_LINK1;"><span style="mso-bookmark: OLE_LINK2;"><span style="mso-bookmark: OLE_LINK4;"><span style="mso-bookmark: OLE_LINK3;"> Third,
what the implied covenant of creation made explicit was that the perpetuity of
life was contingent upon persistence in faith that manifests itself in loving
obedience. In this regard (faith working by love), the Edenic “covenant” is, at
least on an Arminian reading, indistinguishable from the Mosaic and the New
Covenants. The difference resides not in works vs grace as means of obtaining
life. The difference resides in how union with Christ fulfills and empowers
covenantal faithfulness. Adam and Eve’s being was upheld in Christ, but being
unfallen, they would not have been united with Him in his death, burial, and
resurrection. Perhaps it could be argued that the implied reward of persistence
in obedience for Adam would have been glorification, but the text itself gives
no warrant for this argument. That Christ obeyed perfectly, was perfected
through suffering, is now glorified, and will bring all things into subjection
to the Father via His reign in the kingdom of God fulfilled all that the first
Adam was to do.</span></span></span></span><a href="https://www.blogger.com/blogger.g?blogID=13625848#_ftn2" name="_ftnref2" style="mso-footnote-id: ftn2;" title=""><span class="MsoFootnoteReference"><span style="color: black;"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="color: black; font-family: "times new roman" , serif; font-size: 12.0pt;">[2]</span></span><!--[endif]--></span></span></span></a><o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<b>Extension</b><o:p></o:p></div>
<div class="MsoNormal">
Holiness as the condition for fellowship, the context of
fellowship, and the consequence of fellowship could be addressed. Allen does
present covenant as defining the path toward human holiness. Yet, holiness is
also a prerequisite for covenantal relationship, within which the path of
holiness is trod. We cannot be in relationship with God without first being set
apart to Him. In theological terms, positional holiness grounds personal and
progressive holiness.<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<br /></div>
<div style="mso-element: footnote-list;">
<!--[if !supportFootnotes]--><br clear="all" />
<hr align="left" size="1" width="33%" />
<!--[endif]-->
<br />
<div id="ftn1" style="mso-element: footnote;">
<div class="MsoFootnoteText">
<a href="https://www.blogger.com/blogger.g?blogID=13625848#_ftnref1" name="_ftn1" style="mso-footnote-id: ftn1;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "times new roman" , serif; font-size: 10.0pt;">[1]</span></span><!--[endif]--></span></span></a> Dennis
Kinlaw’s explorations of these metaphors in <i style="mso-bidi-font-style: normal;">Lectures
in Old Testament Theology </i>(Warner Press, 2010) are helpful.<o:p></o:p><br />
<br /></div>
</div>
<div id="ftn2" style="mso-element: footnote;">
<div class="MsoFootnoteText">
<a href="https://www.blogger.com/blogger.g?blogID=13625848#_ftnref2" name="_ftn2" style="mso-footnote-id: ftn2;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "times new roman" , serif; font-size: 10.0pt;">[2]</span></span><!--[endif]--></span></span></a> Thanks
to Brian Collins for pointing out that Thomas McComisky raises similar
objections in<i><span style="background: white; color: #222222; font-family: "arial" , sans-serif; font-size: 12.0pt;"> </span>The Covenants of Promise: A Theology of
the Old Testament Covenants </i>(Grand Rapids: Baker, 1985), 218-19.<o:p></o:p></div>
</div>
</div>
<br />PhilipBrownhttp://www.blogger.com/profile/09054435375764132992noreply@blogger.com0tag:blogger.com,1999:blog-13625848.post-51054327258154365282018-08-07T08:00:00.000-04:002018-08-09T08:54:52.035-04:00A Biblical-Theological Review of Michael Allen's Sanctification - Part 4: Chapter Three - Creation<h2>
Chapter 3: Creation</h2>
<h2>
<div class="separator" style="clear: both; text-align: center;">
<a href="https://images-na.ssl-images-amazon.com/images/I/41ebzx2PhEL.jpg" imageanchor="1" style="clear: right; float: right; margin-bottom: 1em; margin-left: 1em;"><img border="0" data-original-height="500" data-original-width="334" height="320" src="https://images-na.ssl-images-amazon.com/images/I/41ebzx2PhEL.jpg" width="213" /></a></div>
<o:p></o:p></h2>
<div class="MsoNormal">
Chapter three begins with human creaturehood. Allen rejects
Barth’s incarnational anthropology and concludes that we should “think the doctrine canonically,” and then christologically
(77). Allen then takes up the implications of “imaging of God.” He critiques four standard views of the <i>imago dei</i><a href="https://www.blogger.com/blogger.g?blogID=13625848#_ftn1" name="_ftnref1" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="color: black; font-family: "times new roman" , serif; font-size: 12.0pt;">[1]</span></span></span></a>
as 1) limiting the divine image to “one facet of human existence” rather than
seeing that “it is the totality of the human that images God” (81), and 2) wrongly
regarding “similarity between humanity and God” as the primary implication of
the term image (82). Rather, the <i>imago
dei</i> underscores the Trinity’s “intrinsically self-communicating” nature and
highlights a) man’s difference from and b) man's dependence upon God (82). The implications
of his view of the <i>imago dei </i>for “thinking
sanctification” are first, creation attests to “the participatory nature of
creaturely holiness” (85), and second, “all creaturely holiness is communicated
holiness in the same way that creaturely life is communicated life” (87).
“Holiness is gift. Holiness is the generous blessing brought about … by the
Triune God, who makes himself productive of and present to the human self”
(88).</div>
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<div class="MsoNormal">
<span style="color: black;"><b>Affirmation</b><o:p></o:p></span></div>
<div class="MsoNormal">
<span style="color: black;">The simplicity and power of Allen’s
analysis of the <i style="mso-bidi-font-style: normal;">imago dei</i></span> as
necessarily implying <span style="color: black;">difference and dependence
stunned me. One need not dismiss the standard analyses of this topic to
appreciate the value Allan’s insight provides. His exploration of the
implications of difference and dependence for sanctification are worth the
chapter: “When one’s existence comes from the outside and one’s identity is
centered upon another’s relation to oneself, then one’s trust surely ought to
be ec-centric as well” (89). Well put!<o:p></o:p></span></div>
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<span style="color: black;"><br /></span></div>
<div class="MsoNormal">
<span style="color: black;">I also found Michael Allen’s
linking of creation and redemption particularly compelling. He argues from 2
Corinthians 4:6 and Romans 4:17 that because “the new act is likened to a great
act already completed, the new act is shown to be doable by divine standards.
If God can create why not again? If God can set things in motion, why not set
them apart? If this is the logic of the biblical reasoning from creation to new
creation, then it might apply likewise to the doctrine of sanctification”
(85-87).<o:p></o:p></span></div>
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<br /></div>
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<span style="color: black;"><b>Critique</b><o:p></o:p></span></div>
<div class="MsoNormal">
<span style="color: black;">First, even if we start with
Genesis 1-2 surely John 1:1-3 should be brought to bear on the question of how
creation intersects with divine holiness. God the Son is the One through whom
all creation came into being. Seeing anthropology christologically seems, on a canonical
2<sup>nd</sup> reading, therefore, to be a Scriptural way to approach the
subject. A helpful doorway into such an anthropology may be found in Dennis
Kinlaw’s theological offering, <i style="mso-bidi-font-style: normal;">Let’s
Start with Jesus </i>(Zondervan, 2005).<span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="color: black; font-family: "times new roman" , serif; font-size: 12.0pt;"><a href="https://www.blogger.com/blogger.g?blogID=13625848#_ftn2" style="mso-footnote-id: ftn2;" title="">[2]</a></span></span><a href="https://www.blogger.com/blogger.g?blogID=13625848#_ftn2" title=""><!--[endif]--></a></span></span><o:p></o:p></span></div>
<div class="MsoNormal">
<span style="color: black;"><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><br /></span></span></span></span></div>
<div class="MsoNormal">
<span style="color: black;">Second, despite engaging
substantively with the interplay between the image of God and sanctification, Allen
left Col. 3:9-10, arguably the classic NT text on the topic, untouched. Yet, it
certainly has wealth that deserved to be mined.<a href="https://www.blogger.com/blogger.g?blogID=13625848#_ftn3" name="_ftnref3" style="mso-footnote-id: ftn3;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="color: black; font-family: "times new roman" , serif; font-size: 12.0pt;">[3]</span></span><!--[endif]--></span></span></a>
Creation in the image of God means sanctification involves our new man’s
renewal in knowledge after the image of Christ our Creator. The epistemological
implications of such sanctification are important. In particular, the fact that
self-presentation as a holy sacrifice (Rom. 12:1) is followed by a call for
ongoing transformation of the mind (Rom. 12:2) that is to flow out in
faith-motivated, love-guided self-conception (Rom.12:3-8) and others-orientated
affection, submission, and service (Rom. 12:9-15:7) highlights the importance
of our mind’s sanctification. <o:p></o:p></span></div>
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<span style="color: black;"><br /></span></div>
<div class="MsoNormal">
Third, to treat of creation without mentioning the only
place where sanctification occurs in the creation account seems odd. In Gen.
2:4, God sanctifies the seventh day and blesses it. I would suggest that the sanctification
of the seventh day teaches us three things about the nature of holiness itself:
1) holiness is initiated by God; 2) holiness is always separation to God, that
is, to relationship with God in some way; and 3) holiness has as its fruit the
well-being, the life, the good of the ones encompassed within it. To put a
finer point on it, we might argue that t<span style="color: black;">he holiness
of non-personal things is always instrumental,<a href="https://www.blogger.com/blogger.g?blogID=13625848#_ftn4" name="_ftnref4" style="mso-footnote-id: ftn4;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="color: black; font-family: "times new roman" , serif; font-size: 12.0pt;">[4]</span></span><!--[endif]--></span></span></a>
creating space, time, or means for personal relationship with God.<span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="color: black; font-family: "times new roman" , serif; font-size: 12.0pt;"><a href="https://www.blogger.com/blogger.g?blogID=13625848#_ftn5" style="mso-footnote-id: ftn5;" title="">[5]</a> </span></span></span></span></span>The instrumentality of
non-personal holiness also points to a truth about holiness of persons: God
sanctifies persons both in terms of status/position and in terms of moral
character for ultimate ends—His glory, our good, His kingdom. The end of
holiness is not fellowship with God alone but also entails service with and for
God in His eternal kingdom, where even the pots and bridle bells will be
instruments of knowing Yahweh (Zech. 14:20-21; Jer. 31:34).</div>
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<div class="MsoNormal">
<span style="color: black;"><b>Extension</b><o:p></o:p></span></div>
<div style="margin-bottom: .0001pt; margin: 0in; vertical-align: baseline;">
<span style="color: black;">Since the God we image is a tri-personal unity, we are most
like Him when we also live in others-centered unity. Holiness is, therefore,
communal, both as a descriptor of divine singularity and of human godliness.
Pushing further into the <i style="mso-bidi-font-style: normal;">imago dei</i>’s</span>
<span style="color: black;">trinitarian nature exposes </span>its corporate and
communal dimensions, dimensions that keep one’s conception and practice of
sanctification from going individualistic or monastic. Individual holiness is
formed, manifested, and measured in inter-personal engagement. To paraphrase
John Wesley, there is no sanctification but social sanctification.<a href="https://www.blogger.com/blogger.g?blogID=13625848#_ftn6" name="_ftnref6" style="mso-footnote-id: ftn6;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "times new roman" , serif; font-size: 12.0pt;">[6]</span></span><!--[endif]--></span></span></a> We
are renewed in God’s image primarily in and through interpersonal interaction.
We often seek to avoid such community because we think it makes us less holy,
when in fact God intends it both to reveal the distance we have to progress in
holiness (Matt. 18:15-17; 1 Cor. 1:10; 3:1-3; Phil. 4:2; Jam. 4:1-4) and to strength
our stride on the holiness marathon (Gal. 6:1-2; Col. 3:16; Heb. 3:12-13; 10:24-25;
12:12-13).<o:p></o:p></div>
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<br /></div>
<div style="mso-element: footnote-list;">
<!--[if !supportFootnotes]--><br clear="all" />
<hr align="left" size="1" width="33%" />
<!--[endif]-->
<br />
<div id="ftn1" style="mso-element: footnote;">
<div class="MsoFootnoteText">
<a href="https://www.blogger.com/blogger.g?blogID=13625848#_ftnref1" name="_ftn1" style="mso-footnote-id: ftn1;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "times new roman" , serif; font-size: 10.0pt;">[1]</span></span><!--[endif]--></span></span></a> The four
views he critiques are that we image God in our 1) spiritual/rational
capacities, 2) ethical character and behavioral righteousness, 3) appointed
status as God’s vice-regents, or 4) relational interdependence.<o:p></o:p></div>
<div class="MsoFootnoteText">
<br /></div>
</div>
<div id="ftn2" style="mso-element: footnote;">
<div class="MsoFootnoteText">
<a href="https://www.blogger.com/blogger.g?blogID=13625848#_ftnref2" name="_ftn2" style="mso-footnote-id: ftn2;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "times new roman" , serif; font-size: 10.0pt;">[2]</span></span><!--[endif]--></span></span></a> Allen’s
author index suggests he is not aware of Kinlaw.<o:p></o:p></div>
<div class="MsoFootnoteText">
<br /></div>
</div>
<div id="ftn3" style="mso-element: footnote;">
<div class="MsoFootnoteText">
<a href="https://www.blogger.com/blogger.g?blogID=13625848#_ftnref3" name="_ftn3" style="mso-footnote-id: ftn3;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "times new roman" , serif; font-size: 10.0pt;">[3]</span></span><!--[endif]--></span></span></a> See, for
example, Derek Tidball’s brief homily on this passage in <i style="mso-bidi-font-style: normal;">Sanctification: Explorations in Theology and Practice</i> (InterVarsity
Press, 2014), 23-32.<o:p></o:p></div>
<div class="MsoFootnoteText">
<br /></div>
</div>
<div id="ftn4" style="mso-element: footnote;">
<div class="MsoFootnoteText">
<a href="https://www.blogger.com/blogger.g?blogID=13625848#_ftnref4" name="_ftn4" style="mso-footnote-id: ftn4;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "times new roman" , serif; font-size: 10.0pt;">[4]</span></span><!--[endif]--></span></span></a> I’m
indebted to Don J. Payne’s 2017 ETS paper “Sanctification: Neglected Aspects
and Implications” for helping me see the instrumental function of sanctifying
inanimate objects. Allen’s comment, “T<span style="color: black;">he Levitical
holiness code guides human practice … to set apart persons, places, and
possessions for divine indwelling” (119), opens a door to this observation, but
he doesn’t explore it further.</span><o:p></o:p></div>
</div>
<div id="ftn5" style="mso-element: footnote;">
<div class="MsoFootnoteText">
<a href="https://www.blogger.com/blogger.g?blogID=13625848#_ftnref5" name="_ftn5" style="mso-footnote-id: ftn5;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "times new roman" , serif; font-size: 10.0pt;">[5]</span></span><!--[endif]--></span></span></a> In his
chapter on sanctification and covenant, Allen comments, “… in the Sabbath gift
of the seventh day … we see that human beings are made for life with God. And
by implication, we might say that God is intent upon sharing the triune life
with us” (95). This appears to be as close as Allen comes to leveraging the
sanctification of the sabbath in Gen. 2:30 for dogmatic reflection.<o:p></o:p></div>
<div class="MsoFootnoteText">
<br /></div>
</div>
<div id="ftn6" style="mso-element: footnote;">
<div class="MsoFootnoteText">
<a href="https://www.blogger.com/blogger.g?blogID=13625848#_ftnref6" name="_ftn6" style="mso-footnote-id: ftn6;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "times new roman" , serif; font-size: 10.0pt;">[6]</span></span><!--[endif]--></span></span></a> This
statement is found in Wesley’s preface to the 1739 edition of <i style="mso-bidi-font-style: normal;">Hymns and Sacred Poems</i>. “Directly
opposite to this is the gospel of Christ. Solitary religion is not to be found
there. ‘Holy solitaries’ is a phrase no more consistent with the gospel than
holy adulterers. The gospel of Christ knows of no religion but social; no
holiness but social holiness.”<o:p></o:p></div>
</div>
</div>
<br />PhilipBrownhttp://www.blogger.com/profile/09054435375764132992noreply@blogger.com0tag:blogger.com,1999:blog-13625848.post-3529971804490792722018-08-07T07:54:00.000-04:002018-08-07T07:54:52.868-04:00Whoever touches her will not go unpunished (Proverbs 6:27-29)<br />
<div class="MsoNormal" dir="RTL" style="direction: rtl; mso-layout-grid-align: none; text-align: right; text-autospace: none; unicode-bidi: embed;">
<a href="https://www.blogger.com/null" name="_GoBack"></a><span dir="LTR" style="mso-bidi-font-family: "Times New Roman"; mso-bidi-font-size: 12.0pt; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin; mso-no-proof: yes;"><sup> WTT</sup><b> Proverbs
6:27-29 </b></span><span lang="HE" style="font-size: 18.0pt; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: HE; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin; mso-no-proof: yes;">הֲיַחְתֶּ֤ה
אִ֓ישׁ אֵ֬שׁ בְּחֵיק֑וֹ וּ֜בְגָדָ֗יו לֹ֣א תִשָּׂרַֽפְנָה׃</span><span dir="LTR"></span><span dir="LTR"></span><sup><span dir="LTR" style="font-size: 18.0pt; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: HE; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin; mso-no-proof: yes;"><span dir="LTR"></span><span dir="LTR"></span> </span><span dir="LTR"><span style="font-size: small;">28 </span></span></sup><span lang="HE" style="font-size: 18.0pt; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: HE; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin; mso-no-proof: yes;">אִם־יְהַלֵּ֣ךְ אִ֭ישׁ עַל־הַגֶּחָלִ֑ים
וְ֜רַגְלָ֗יו לֹ֣א תִכָּוֶֽינָה׃</span><span dir="LTR"></span><span dir="LTR"></span><sup><span dir="LTR" style="font-size: 18.0pt; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: HE; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin; mso-no-proof: yes;"><span dir="LTR"></span><span dir="LTR"></span>
</span><span dir="LTR"><span style="font-size: small;">29 </span></span></sup><span lang="HE" style="font-size: 18.0pt; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: HE; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin; mso-no-proof: yes;">כֵּ֗ן הַ֭בָּא
אֶל־אֵ֣שֶׁת רֵעֵ֑הוּ לֹ֥א יִ֜נָּקֶ֗ה כָּֽל־הַנֹּגֵ֥עַ בָּֽהּ׃</span><span lang="HE" style="mso-bidi-font-family: "Times New Roman"; mso-bidi-font-size: 12.0pt; mso-bidi-language: HE; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin; mso-no-proof: yes;"><o:p></o:p></span></div>
<div class="MsoNormal" dir="RTL" style="direction: rtl; mso-layout-grid-align: none; text-align: right; text-autospace: none; unicode-bidi: embed;">
<br /></div>
<div class="MsoNormal" style="mso-layout-grid-align: none; text-autospace: none;">
<b><span style="mso-bidi-font-family: "Times New Roman"; mso-bidi-font-size: 12.0pt; mso-bidi-language: HE; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin; mso-no-proof: yes;">Proverbs 6:27-29</span></b><span style="mso-bidi-font-family: "Times New Roman"; mso-bidi-font-size: 12.0pt; mso-bidi-language: HE; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin; mso-no-proof: yes;"> Can a man take fire in his bosom And
his clothes not be burned? <b><sup>28</sup> </b>Or can a man walk on hot coals
And his feet not be scorched? <b><sup>29</sup> </b>So is the one who goes in to
his neighbor's wife; Whoever touches her will not go unpunished.<o:p></o:p></span></div>
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<br /></div>
<div class="MsoNormal" style="mso-layout-grid-align: none; text-autospace: none;">
<span style="color: black; mso-bidi-font-family: "Times New Roman"; mso-bidi-font-size: 12.0pt; mso-bidi-language: HE; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin; mso-no-proof: yes;">v. 27 Father, the agony and damage
of physical burns is a sign of the agony and damage of soul that the folly of
adultery brings. As v. 32 says, “he who would destroy himself does it.”<o:p></o:p></span></div>
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<br /></div>
<div class="MsoNormal" style="mso-layout-grid-align: none; text-autospace: none;">
<span style="color: black; mso-bidi-font-family: "Times New Roman"; mso-bidi-font-size: 12.0pt; mso-bidi-language: HE; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin; mso-no-proof: yes;">Yahweh, your perspective is that
adultery is like dumping fire in the lap or walking barefoot across burning
coals. I <i>will </i>get burned. I <i>cannot </i>dodge the bullet. Any
appearance of “getting away with it” is illusory. You state, “he will not go
unpunished” = he will not be remain blameless (HALOT), be free, exempt from
punishment (BDB). </span></div>
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<span style="color: black; mso-bidi-font-family: "Times New Roman"; mso-bidi-font-size: 12.0pt; mso-bidi-language: HE; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin; mso-no-proof: yes;"><br /></span></div>
<div class="MsoNormal" style="mso-layout-grid-align: none; text-autospace: none;">
<span style="color: black; mso-bidi-font-family: "Times New Roman"; mso-bidi-font-size: 12.0pt; mso-bidi-language: HE; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin; mso-no-proof: yes;">This teaches me that You will uphold the moral order your
character creates. You are just. You will not allow injustice to pass. Thank
you for the assurance this provides. Thank you for the fear this produces. Both
guard me from folly!<o:p></o:p></span></div>
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<br /></div>
<div class="MsoNormal" style="mso-layout-grid-align: none; text-autospace: none;">
<span style="mso-no-proof: yes;">v. 28 This language, “everyone touching her,” seems to
reflect a euphemism for sexual intercourse that was pervasive in the ANE (cf. <span style="background: white; mso-highlight: white;">Gen. 20:6</span>). 1 Cor. 7:1 uses
the same idiom and it is widely understood in that sense.<o:p></o:p></span></div>
<div class="MsoNormal" style="mso-layout-grid-align: none; text-autospace: none;">
<span style="mso-no-proof: yes;">LXX Prov. 6:29c ... οὐδὲ πᾶς ὁ ἁπτόμενος αὐτῆς<o:p></o:p></span></div>
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<span style="mso-no-proof: yes;">NT 1 Cor. 7:1 ... καλὸν ἀνθρώπῳ γυναικὸς μὴ ἅπτεσθαι·<o:p></o:p></span></div>
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<br /></div>
<div class="MsoNormal" style="mso-layout-grid-align: none; text-autospace: none;">
<span style="mso-no-proof: yes;">v. 29 The phrase “will not go unpunished” occurs four
times prior to Proverbs 6:29 (Exod. 20:7; 34:7; Num. 14:18; Deut. 5:11). Twice
in the Decalogue. Twice in Yahweh’s self-description. Those who take your name
in vain (Exod. 20:7: Deut. 5:11) and those who pursue uniquity (Exod. 34:7;
Num. 14:18) will not be unpunished. Here, Yahweh, you add the adulterer as a
specific instance of those who will be declared guilty. <o:p></o:p></span></div>
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<br /></div>
<div class="MsoNormal" style="mso-layout-grid-align: none; text-autospace: none;">
<span style="mso-no-proof: yes;">Interestingly, this phrase occurs more in Proverbs
than in the rest of the OT (<span style="background: white; mso-highlight: white;">Prov.
6:29</span>; <span style="background: white; mso-highlight: white;">11:21</span>; <span style="background: white; mso-highlight: white;">16:5</span>; <span style="background: white; mso-highlight: white;">17:5</span>; <span style="background: white; mso-highlight: white;">19:5</span>, <span style="background: white; mso-highlight: white;">9</span>; <span style="background: white; mso-highlight: white;">28:20</span>). The adulterer (6:29), the evil man
(11:21), the proud in heart (16:5), the one who rejoices at calamity (17:5),
the false witness (19:5, 9), and the one who makes haste to be rich (28:20)—all
these will not escape your punishment. The elaboration on this theme</span><span style="mso-bidi-font-family: "Times New Roman"; mso-bidi-font-size: 12.0pt; mso-bidi-language: HE; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin; mso-no-proof: yes;"> suggests you inspired Solomon to give
thought to this aspect of your self-description, Yahweh. <o:p></o:p></span></div>
<div class="MsoNormal" style="mso-layout-grid-align: none; text-autospace: none;">
<br /></div>
<div class="MsoNormal" style="mso-layout-grid-align: none; text-autospace: none;">
<span style="color: black; mso-bidi-font-family: "Times New Roman"; mso-bidi-font-size: 12.0pt; mso-bidi-language: HE; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin; mso-no-proof: yes;">In Exod. 34:7 and Num. 14:18, this
phrase is followed by “visiting the iniquity of the fathers on the sons to the
third and fourth generations.” This suggests that playing with adulterous fire
burns not only the first-generation adulterer but may initiate a pattern
repeated in subsequent generations which will bring God’s accumulating wrath
upon them. Father, continue to guard me and my sons from bringing your
multi-generational wrath upon us.<o:p></o:p></span></div>
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<br /></div>
<br />PhilipBrownhttp://www.blogger.com/profile/09054435375764132992noreply@blogger.com0tag:blogger.com,1999:blog-13625848.post-32226454138498438532018-08-06T08:00:00.000-04:002018-08-10T10:30:11.685-04:00A Biblical-Theological Review of Michael Allen's Sanctification - Part 3: Chapter Two - God<h2>
<a href="https://www.blogger.com/null" name="_GoBack"></a>Chapter 2: God<o:p></o:p></h2>
<div class="MsoNormal">
<div class="separator" style="clear: both; text-align: center;">
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Chapter 2 critiques classic, modern,
and confessional definitions of divine holiness. Classical theologians equate
divine holiness with righteousness, justice, or moral purity, e.g., Aquinas,
Turretin (47-48). Moderns identify holiness with “causality that legislates in
the corporate life of man” (Schleiermacher), divine jealousy (von Rad), or
merely narratival radical otherness (Brueggemann; 48-50). Allen even rejects
the Westminster Shorter Catechism’s tethering of divine holiness to the moral
sphere (52). Allen turns instead to the category of metaphysical singularity or
uniqueness found in Bavinck, Vos, Barth, and Colin Gunton and seeks to extend
it (50-51). His twin thesis is that divine holiness expresses “the transcendent
singularity of the triune God” and that “the metaphysical facets of divine
holiness shape and condition the moral aspects of the doctrine” (53). He argues
that <span style="color: black;">Yahweh’s holiness means He is incomparable, “set
apart in a class of his own” (60), first in his singularity (appealing to Deut.
6:4), second, in his transcendence and life-giving presence and word (appealing
to Rev. 22:9; Exod. 15:17; Hos. 11:9; 62-65), and third and consequentially, in
his moral, covenantal character (66-68). Essential to his account is the claim
that “God’s ontological singularity grounds and implies God’s moral incomparability
as the canon and rule of ethical purity, righteousness, and goodness” (68-69).</span></div>
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<br /></div>
<div class="MsoNormal">
<span style="color: black;"><b>Affirmation</b><o:p></o:p></span></div>
<div class="MsoNormal">
There is a great deal to affirm in Allen’s treatment of
divine holiness: his recognition that divine holiness is metaphysical as well
as moral; his connection of God’s metaphysical holiness to the first three of
the Ten Words and the Shema of Deut. 6 (57-61), his observation that sinless
seraphim veil their faces and feet in the presence of the Holy One, thus highlighting
the “incomparable singularly of the transcendent LORD” (66-67), his note that
metaphysical incomparability both illumines moral impurity and responds
graciously to confession bringing both expiation and atonement (67).<span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "times new roman" , serif; font-size: 12.0pt;"><a href="https://www.blogger.com/blogger.g?blogID=13625848#_ftn1" style="mso-footnote-id: ftn1;" title="">[1]</a></span></span><a href="https://www.blogger.com/blogger.g?blogID=13625848#_ftn1" title=""><!--[endif]--></a></span></span><span style="mso-bidi-language: HE; mso-fareast-font-family: Calibri; mso-fareast-theme-font: minor-latin;"><o:p></o:p></span></div>
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<span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><br /></span></span></span></div>
<div class="MsoNormal">
Perhaps most commendably, Allen does not allow the reality
of believers’ remaining sinfulness to overshadow their grace-enabled capacity
for personal holiness. Allen unapologetically asserts, “<span style="color: black;">We cannot imitate God’s singular role as the moral register and
foundation of covenantal life … </span>However, we are called, and we are
capable—with God’s grace—of mirroring God’s moral standards, materially
speaking. … we can be conformed to a patient and gentle character by God’s
grace.” This assertion resounds throughout the book, strikingly without caveat
or confessional mitigation.<o:p></o:p></div>
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<br /></div>
<div class="MsoNormal">
For example, <span style="mso-bidi-language: HE; mso-fareast-font-family: Calibri; mso-fareast-theme-font: minor-latin;">WLC 149 or WSC 82 are
common Reformed caveats: “Is any man able perfectly to keep the commandments of
God? A. No man is able, either of himself, or by any grace received in this
life, perfectly to keep the commandments of God; but doth daily break them in
thought, word, and deed.” Allen no doubt affirms this assertion, but his
characterization of the Christian life reflects the terminology and emphasis of
Scripture admirably. In reference to the Corinthians, Allen writes, “Paul has
already addressed these ecclesiastical misfits as those sanctified in Christ
Jesus, called to be saints together with all those who in every place call upon
the name of our Lord Jesus Christ. ... These saints or holy ones suffer many
maladies - they were ‘foolish’ and ‘weak’ (1:27), ‘low’ and non-existent
(1:28). They continue to struggle with respect to schisms (3:1-4), sexual
immorality (5:1-2), and any other number of issues involving liturgical, moral,
communal, and theological error. Yet they are called saints and are ‘sanctified
in Christ Jesus’” (29).</span><o:p></o:p></div>
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<br /></div>
<div class="MsoNormal">
<b>Critique</b><o:p></o:p></div>
<div class="MsoNormal">
First, throughout the book Allen correctly reverts to “set
apart” language as the basic sense of holiness. Nonetheless, exegetical grounding
of that language would have been helpful and theologically fruitful. For
example, attention to sanctification as separation from the common and ordinary
as well as from the sinful and defiling has implications for human
sanctification. God calls His people away not just from sin, but also at times
from ordinary pursuits, e.g., personal convictions addressing the idiosyncrasies
of individual fallenness.<o:p></o:p></div>
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<br /></div>
<div style="margin-bottom: .0001pt; margin: 0in;">
<span style="color: black;">Second, although
Allen invokes trinitarian language and asserts the necessity of trinitarian
theologizing,<a href="https://www.blogger.com/blogger.g?blogID=13625848#_ftn2" name="_ftnref2" style="mso-footnote-id: ftn2;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="color: black; font-family: "times new roman" , serif; font-size: 12.0pt;">[2]</span></span><!--[endif]--></span></span></a> he
doesn’t press into the implications of God’s tri-personal nature for divine holiness
or the doctrine of sanctification.<o:p></o:p></span></div>
<div style="margin-bottom: .0001pt; margin: 0in;">
<span style="color: black;"><br /></span></div>
<div class="MsoNormal">
Third, the chapter’s key weakness is that Allen makes holiness
a “central character trait that takes in God’s singularity” (54) or regards it
as an “ingredient in the divine fullness” (64). This problematizes the
relationship of other “central character traits” such as transcendence and
immanence or love and righteousness, given Allen’s affirmation of divine
simplicity. Worse, cross-grain to Scripture’s presentation, it seems to make
divine moral holiness one among many attributes to which we must conform. <o:p></o:p></div>
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<br /></div>
<div class="MsoNormal">
All these problems resolve when we recognize that divine
holiness, both metaphysical and moral, is a consequential category. By that I
mean what sets Yahweh apart transcendently, incomparably, and singularly from
all others is the unique excellence of His being and character. Holiness is
therefore a term that denotes first God’s transcendent metaphysical
separateness as a consequence of all that He is: infinite, eternal, immutable,
self-sufficient, omniscient, etc. Another way to say this is that God’s
holiness <i style="mso-bidi-font-style: normal;">metaphysically</i> encompasses
everything that sets his being apart, including such “comparative” attributes
such as singular, unique, incomparable. God’s holiness <i style="mso-bidi-font-style: normal;">morally</i> denotes his moral separateness due to the unique excellence
of his ethical character, viz., his set apartness due to the presence of all
good and the consequent absence of all non-good. <span style="mso-spacerun: yes;"> </span>Divine moral holiness, therefore, encompasses,
sums up, gathers in one, everything that sets his character apart ethically.<o:p></o:p></div>
<div class="MsoNormal">
For God to be ‘majestic in holiness’ is to say that the awesome
splendor effulgent from the totality of the Most High King is a component of
His holiness. It would follow then that divine holiness is a component of
nothing else. There is no descriptive category larger than holy.<a href="https://www.blogger.com/blogger.g?blogID=13625848#_ftn3" name="_ftnref3" style="mso-footnote-id: ftn3;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "times new roman" , serif; font-size: 12.0pt;">[3]</span></span><!--[endif]--></span></span></a>
All that sets God apart is comprehended in his “holiness.”<span style="color: red;"><o:p></o:p></span></div>
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<br /></div>
<div class="MsoNormal">
<b>Extension</b><o:p></o:p></div>
<div class="MsoNormal">
Three dimensions of divine holiness which I could not
discern in Allen’s work are: 1) Yahweh’s self-sanctification (Ezek. 28:23;
36:23), 2) human sanctification of Yahweh (Num. 20:12; Isa. 29:23), and 3) worship
as a response to divine holiness (Psa. 30:4 “give thanks”; 105:3 “glory in”;
145:21 “bless”). Each dimension is rich with gospel holiness import. For
example, Yahweh’s sanctification of himself in Ezekiel alters nothing about
himself, but it does alter how he is perceived by others. His reputation or
name is seen as it is in fact—truly transcendently separated from all
contenders for greatness due to the unique excellence of his character and
being exhibited in his mighty works. This perceptual sanctification links
divine glory and sanctification, providing a basis for understanding how God is
sanctified by us when he is glorified by us. The holy God who graciously
sanctifies us generates in us the appropriate response of our grateful
sanctification of God. Sanctification begets sanctification, though our
responsive sanctification certainly differs in many ways from God’s
sanctification of us.<o:p></o:p></div>
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<br /></div>
<div style="mso-element: footnote-list;">
<!--[if !supportFootnotes]--><br clear="all" />
<hr align="left" size="1" width="33%" />
<!--[endif]-->
<br />
<div id="ftn1" style="mso-element: footnote;">
<div class="MsoFootnoteText">
<a href="https://www.blogger.com/blogger.g?blogID=13625848#_ftnref1" name="_ftn1" style="mso-footnote-id: ftn1;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "times new roman" , serif; font-size: 10.0pt;">[1]</span></span><!--[endif]--></span></span></a> Although
Allen doesn’t note this, Isaiah 6 exemplifies the principle articulated in Isa.
57:15 “<span style="mso-bidi-language: HE; mso-fareast-font-family: Calibri; mso-fareast-theme-font: minor-latin;">For thus says the high and exalted One Who
lives forever, whose name is Holy, "I dwell <i>in </i>a high and holy
place, And <i>also </i>with the contrite and lowly of spirit In order to revive
the spirit of the lowly And to revive the heart of the contrite.”</span><o:p></o:p></div>
<div class="MsoFootnoteText">
<span style="mso-bidi-language: HE; mso-fareast-font-family: Calibri; mso-fareast-theme-font: minor-latin;"><br /></span></div>
</div>
<div id="ftn2" style="mso-element: footnote;">
<div class="MsoFootnoteText">
<a href="https://www.blogger.com/blogger.g?blogID=13625848#_ftnref2" name="_ftn2" style="mso-footnote-id: ftn2;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "times new roman" , serif; font-size: 10.0pt;">[2]</span></span><!--[endif]--></span></span></a> “Trinitarian
theology must orient both [ecclesiology and ethics] in an operative way” (26).<o:p></o:p></div>
<div class="MsoFootnoteText">
<br /></div>
</div>
<div id="ftn3" style="mso-element: footnote;">
<div class="MsoFootnoteText">
<a href="https://www.blogger.com/blogger.g?blogID=13625848#_ftnref3" name="_ftn3" style="mso-footnote-id: ftn3;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "times new roman" , serif; font-size: 10.0pt;">[3]</span></span><!--[endif]--></span></span></a> For a
more extended argument for this understanding of divine holiness, see my 2010
Chamberlain Holiness Lecture “Divine Holiness and Sanctifying God: A Propoal”
available online at http://www.academia.edu/2996945/Lecture_1_Divine_Holiness_and_Sanctifying_God_A_Proposal.<o:p></o:p></div>
</div>
</div>
<br />PhilipBrownhttp://www.blogger.com/profile/09054435375764132992noreply@blogger.com0tag:blogger.com,1999:blog-13625848.post-14708452893336291802018-08-05T08:00:00.000-04:002018-08-05T15:37:01.825-04:00A Biblical-Theological Review of Michael Allen's Sanctification - Part 2: Chapter One<div class="MsoNormal">
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<h2>
Chapter 1: Sanctification and the Gospel</h2>
In Chapter One, Allen outlines and argues for his four-part approach to
sanctification. He first <span style="color: black;">asserts that the Bible will serve as the source of his
theologizing and the judge of its legitimacy.<o:p></o:p></span></div>
<div class="MsoNormal" style="margin-left: .5in; text-indent: 0in;">
<br /></div>
<div class="MsoNormal" style="margin-left: .5in; text-indent: 0in;">
A Christian
consideration of … sanctification seeks to do justice to ... the Holy
Scriptures. Exegetical reasoning, then, serves as a barometer of any claim
regarding sanctification. If an approach cannot pass muster as an exegetical
reflection upon texts like 1 Thessalonians 5:23-24, then it will not count as a
truly Christian approach to the subject (27-28).<o:p></o:p></div>
<div class="MsoNormal" style="margin-left: .5in;">
<br /></div>
<div class="MsoNormal">
<span style="color: black;">Second, he identifies the common
inadequacies of merely exegetical doctrinal formulations: </span><o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div style="margin-bottom: .0001pt; margin-bottom: 0in; margin-left: .5in; margin-right: 0in; margin-top: 0in; text-indent: 0in;">
<span style="color: black;">Exegetical
reasoning can easily be construed [too] narrowly, … offering literary and/or
theological reflection upon those … passages … that employ the idioms of
holiness and sanctification alone (28). Such an approach offers “more of an
annotated lexical index of the terminology of sanctification than a full-dress
theology” (28). </span><o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div style="margin-bottom: .0001pt; margin: 0in;">
<span style="color: black;">Third, he
defines what dogmatic theology does and how he intends to locate the doctrine
of sanctification within the theological loci he’s chosen. </span><o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div style="margin-bottom: .0001pt; margin-bottom: 0in; margin-left: .5in; margin-right: 0in; margin-top: 0in;">
<span style="color: black;">“Dogmatics … offer[s] an
orderly exposition of the gospel and its implications” (46). It shows “not only
what the Bible says about [a topic] but also about how to think regarding this
element of the Christian witness and its relation to other strands of
scriptural testimony: … God, creation, covenant, sin, incarnation, Spirit, and
church” (46).</span><o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div style="margin-bottom: .0001pt; margin: 0in;">
<span style="color: black;">Fourth,
he delimits from his study 1) attempts “to offer an encyclopedic account of
every biblical utterance regarding particular biblical terms,” 2) “the theology
of sanctification in the life of ancient Israel or of the earliest Christian
communities,” 3) “religious history” and 4) “scriptural excavation.” His goal
is to “expound the logic and shape of the gospel attested in [the] Scriptures,
inasmuch as it addresses the reality of the holy and the life of the holy”
(46). <i>Sanctification</i> attends, therefore, not to holiness in general but
to evangelical or gospel holiness.</span><o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<b>Affirmation</b><o:p></o:p></div>
<div class="MsoNormal">
In general, Allen sticks to his theological method and
offers some excellent exegesis along the way. Happily, Allen’s grounding in
scripture, as well as patristic, medieval, and modern theology guards his work
from flights of fancy or philosophy. I resonate with Allen’s complaint that BT treatments
can be too narrowly focused and just be an exercise in scriptural excavation. I
appreciate and affirm the value of bringing BT into productive conversation
with Systematic, or as he prefers, Dogmatic Theology. <span style="mso-spacerun: yes;"> </span><o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<b>Critique</b><o:p></o:p></div>
<div class="MsoNormal">
In some cases, I would assign to Biblical Theology (BT)
features Allen reserves for Dogmatics. For example, Allen distinguished
dogmatic reason by saying it listens “to … exegetical reason, reflects on [the]
breadth, coherence, and emphases [of specific texts], taking in not only their
particularities but also their proportions” (146). I would assign these
features to exegetical reasoning or Biblical Theology.<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
Although Allen lists the Spirit as one of the theological
topics that relates to sanctification (46), he offers no sustained attention to the
Spirit’s role in sanctification.<span style="mso-spacerun: yes;"> </span>If Allen
gave less attention to tangential matters in dogmatic theology that don’t advance engagement
with sanctification, he would have space to engage this and other essential
topics. <o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<b>Extension</b><o:p></o:p></div>
<div class="MsoNormal">
The BT data on sanctification is so vast that selective
exegetical excavation will likely yield results that are at best partial. With
nearly every chapter I observed uncharted regions of BT whose exploration would
have enriched Allen’s work. By delimiting his study to evangelical holiness,
and thus excluding holiness of things, of unsaved persons, and of corporate
entities, Allen bypasses opportunities to enrich “thinking the holy”<a href="http:/#_ftn1" name="_ftnref2" style="mso-footnote-id: ftn2;" title=""><span class="MsoFootnoteReference"><span style="color: black;"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="color: black; font-family: "times new roman" , serif; font-size: 12.0pt;">[1]</span></span><!--[endif]--></span></span></span></a>
in gospel contexts. For example, the Torah teaches us that there are degrees of
holiness in things and people: the nation (Exod. 19:6) > the Levites (Num.
16:9) > Aaronic priests (Lev. 8:24) > High Priest (Lev. 8:12). If
positional holiness admits of degrees, we may arguably see degrees of personal
holiness. This line of thinking helps to see how holy people (1 Cor. 1:30) can
still need to “perfect” holiness in the fear of God (2 Cor. 7:1).<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div style="mso-element: footnote-list;">
<!--[if !supportFootnotes]--><br clear="all" />
<hr align="left" size="1" width="33%" />
<!--[endif]-->
<br />
<div id="ftn1" style="mso-element: footnote;">
<a href="http:/#_ftnref1" name="_ftn2" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="font-family: "times new roman" , serif; font-size: 10.0pt;">[1]</span></span></span></a> Allen’s
idiolectic includes turning adjectives into substantive objects of the verb
“think”: “think the holy'” “think the human,” “think the gospel’s gracious
character”; etc. He occasionally reverts to standard syntax, such as “think about
holiness,” suggesting he was playing with language at the expense of clarity.</div>
<div id="ftn2" style="mso-element: footnote;">
<div class="MsoFootnoteText">
<o:p></o:p></div>
</div>
</div>
<br />PhilipBrownhttp://www.blogger.com/profile/09054435375764132992noreply@blogger.com0tag:blogger.com,1999:blog-13625848.post-68983125985958774422018-08-04T15:11:00.003-04:002018-08-04T15:18:52.858-04:00A Biblical-Theological Review of Michael Allen’s Sanctification - Part 1<div class="separator" style="clear: both; text-align: center;">
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<br />
<div class="MsoNormal">
<span style="color: black;">Michael Allen’s <i style="mso-bidi-font-style: normal;">Sanctification</i></span> <span style="color: black; mso-bidi-font-style: italic;">(Zondervan, 2017) </span>caught
my attention this Spring, particularly his treatment of sanctification through
the prism of Dogmatics.<span style="color: black;"> After a brief characterization of the book here, this review will address one chapter per post, offering summary, affirmation,
critique, and ways to extend Allen’s material. I invite my readers' comments.<o:p></o:p></span></div>
<div class="MsoNormal">
<br /></div>
<div style="margin-bottom: .0001pt; margin: 0in;">
<i><span style="color: black;">Sanctification
</span></i><span style="color: black;">exhibits a laudable intersection of
biblical and systematic methodology. Its rich dogmatics develop around ten <i style="mso-bidi-font-style: normal;">loci</i> of Christian theology: God,
creation, covenant, incarnation, in Christ, justification and sanctification,
grace and nature, grace and responsibility, and grace and discipline. Allen ranges
the theological landscape to avoid reducing sanctification to mere exemplarism
or mere substitution (33). He demarcates what he regards as wrong readings of
this doctrine: “neonomianism, higher life, or an addition to the apparently
insufficient work of Jesus Christ,” (which one might construe as a dismissal of
Wesleyan-Arminian formulations) (22). He targets Radical Lutheran dichotomies
between law and gospel (30-33), the category of carnal Christian (39), and the
phrase ‘irresistible grace’ (244-45), to name a few. <o:p></o:p></span></div>
<div style="margin-bottom: .0001pt; margin: 0in;">
<span style="color: black;"><br /></span></div>
<div style="margin-bottom: .0001pt; margin: 0in;">
<span style="color: black;">Occasionally
he serves a dollop of sanctification with a 3-shot theological espresso, rather
than the balanced sanctification macchiato I had hoped for.<a href="http:/#_ftn1" name="_ftnref2" style="mso-footnote-id: ftn2;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="color: black; font-family: "times new roman" , serif; font-size: 12.0pt;">[1]</span></span><!--[endif]--></span></span></a>
Most chapters, however, were sanctification-soaked all the way through. Statements
throughout the book seemed to suggest that a chapter on sin was intended but
didn’t make it into the book.<a href="http:/#_ftn2" name="_ftnref3" style="mso-footnote-id: ftn3;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="color: black; font-family: "times new roman" , serif; font-size: 12.0pt;">[2]</span></span><!--[endif]--></span></span></a>
This lacuna leaves the book’s portrayal of the challenges and struggles of progressive
sanctification a bit unbalanced. <o:p></o:p></span></div>
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<span style="color: black;"><br /></span></div>
<div style="margin-bottom: .0001pt; margin: 0in;">
<span style="color: black;">Nonetheless,
Allen argues cogently for the necessity of real and ongoing transformation by
grace through the Spirit in consequence of union with Christ. Two and three
readings of various chapters have illumined and thereby sanctified me. If my
experience is a guide, you’ll find fresh insights on well-worn topics in
virtually every chapter.<o:p></o:p></span></div>
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<hr align="left" size="1" width="33%" />
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<br />
<div id="ftn1" style="mso-element: footnote;">
<div class="MsoFootnoteText">
<a href="http:/#_ftnref1" name="_ftn2" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="font-family: "times new roman" , serif; font-size: 10.0pt;">[1]</span></span></span></a> Allen
himself seems to have been aware of the imbalance in chapter 8 which concludes
with, “We do well to conclude by specifying our argument into terms directly
related to our overarching theme” (224). While I’m aware that is generally
considered poor academic form to criticize an author for what he didn’t do, the
amount of space devoted to theological forays with minimal sanctification
payoff seems to warrant observing what has been omitted.</div>
</div>
<div id="ftn2" style="mso-element: footnote;">
<div class="MsoFootnoteText">
<o:p></o:p></div>
<div class="MsoFootnoteText">
<br /></div>
</div>
<div id="ftn3" style="mso-element: footnote;">
<div class="MsoFootnoteText">
<a href="http:/#_ftnref2" name="_ftn3" style="mso-footnote-id: ftn3;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "times new roman" , serif; font-size: 10.0pt;">[2]</span></span><!--[endif]--></span></span></a> “We do
well to … [give] attention to these key dogmatic <i style="mso-bidi-font-style: normal;">foci</i>: God, creation, covenant, sin, incarnation, …” (46). “We must
consider how the doctrines of sin and triune grace relate to our theme of human
holiness” (113). “We have considered how [Christ’s] work addresses not only the
problem of sin but also the need for glory” (128). “We have … looked to the ways
in which creation, covenant and sin shape our story” (140). Between pages 113
and 128 there is no focused engagement with the problem of sin or sin in
general. Allen’s engagement is limited to discussing sin as a twofold problem
met by God’s twofold grace.<o:p></o:p></div>
</div>
</div>
<br />PhilipBrownhttp://www.blogger.com/profile/09054435375764132992noreply@blogger.com0tag:blogger.com,1999:blog-13625848.post-39532907592068520992018-07-27T10:03:00.000-04:002018-07-27T10:03:11.465-04:00Don't boast about tomorrow ... (Proverbs 27:1)<br />
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<b><span dir="LTR" style="color: windowtext; mso-bidi-font-size: 12.0pt;"><span style="mso-spacerun: yes;"> </span>Proverbs 27:1 </span></b><span lang="HE" style="color: windowtext; font-size: 18.0pt; mso-bidi-language: HE;">אַֽל־תִּ֭תְהַלֵּל
בְּי֣וֹם מָחָ֑ר כִּ֤י לֹא־תֵ֜דַ֗ע מַה־יֵּ֥לֶד יֽוֹם׃</span><span dir="LTR" style="color: windowtext; font-size: 18.0pt; mso-bidi-language: HE;"><o:p></o:p></span></div>
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<span style="mso-bidi-language: HE;">Proverbs 27:1
Do not boast about tomorrow, For you do not know what a day may bring forth.</span><o:p></o:p></div>
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<span style="mso-bidi-font-size: 12.0pt; mso-bidi-language: HE;">Yahweh, you highlight how finite and limited my knowledge of the future is to
remind me that I am inescapably dependent upon You. You are the One who
determines whether I live tomorrow—and today for that matter. You oppose
boasting about tomorrow because I have no control over it, have no capacity to
guarantee my boasts, and thus all such boasting is empty. Further it is
prideful, and You hate pride because it robs me of my greatest good—dependence
upon You—and You of your greatest glory—being seen and savored for who You are—the
ultimate provider of all good things for your creatures.</span><span style="font-size: 11.0pt; mso-bidi-language: HE;"><o:p></o:p></span></div>
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<span style="mso-bidi-font-size: 12.0pt; mso-bidi-language: HE;">Sometimes boasting is a cover for fear. I rejoice this morning that because
of you I’m free from the fear of tomorrow. I can rest happily in each day as
your provision.</span><span style="font-size: 11.0pt; mso-bidi-language: HE;"><o:p></o:p></span></div>
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<span style="mso-bidi-font-size: 12.0pt; mso-bidi-language: HE;">I gladly acknowledge that I don’t know what today may bring forth. You
created me to live in and through you, or rather to have life by your living in
and through me.<o:p></o:p></span></div>
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<span style="mso-bidi-font-size: 12.0pt; mso-bidi-language: HE;">This reminds me, Lord Yahweh, that You do know what a day may give birth
to. I commit myself to you in this day. Bring forth from it what will sanctify
your name, extend your kingdom, accomplish your will. <o:p></o:p></span></div>
<br />PhilipBrownhttp://www.blogger.com/profile/09054435375764132992noreply@blogger.com1tag:blogger.com,1999:blog-13625848.post-78453369321481168662018-07-26T09:27:00.000-04:002018-07-26T09:27:05.503-04:00Yahweh's Perspective: Like snow in summer ... (Proverbs 26:1)<br />
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<a href="https://www.blogger.com/null" name="_GoBack"></a><sup><span dir="LTR" style="mso-bidi-font-family: "Times New Roman"; mso-bidi-font-size: 12.0pt; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;"><span style="mso-spacerun: yes;"> </span></span></sup><b><span dir="LTR" style="mso-bidi-font-family: "Times New Roman"; mso-bidi-font-size: 12.0pt; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;"> Proverbs 26:1</span></b><span lang="HE" style="font-size: 18.0pt; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: HE; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;">כַּשֶּׁ֤לֶג׀ בַּקַּ֗יִץ וְכַמָּטָ֥ר בַּקָּצִ֑יר כֵּ֤ן
לֹא־נָאוֶ֖ה לִכְסִ֣יל כָּבֽוֹד׃<o:p></o:p></span></div>
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<sup><span style="mso-bidi-font-family: "Times New Roman"; mso-bidi-font-size: 12.0pt; mso-bidi-language: HE; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;">APB </span></sup><b><span style="mso-bidi-font-family: "Times New Roman"; mso-bidi-font-size: 12.0pt; mso-bidi-language: HE; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;">Proverbs
26:1</span></b><span style="mso-bidi-font-family: "Times New Roman"; mso-bidi-font-size: 12.0pt; mso-bidi-language: HE; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;"> Like snow in summer and like
rain in harvest, So honor is not fitting for a fool.<span dir="RTL" lang="HE"><o:p></o:p></span></span></div>
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<br /></div>
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<span style="mso-bidi-font-family: "Times New Roman"; mso-bidi-font-size: 12.0pt; mso-bidi-language: HE; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;">Yahweh, your perspective is
that snow isn’t fitting for summer, rain isn’t fitting in harvest, and honor is
not fitting for a fool. Rain at harvest time is not only unexpected, but it
damages. Wet facilitates rot, hinders flour protection, endangers hay storage
due to fermentation heat, etc. <o:p></o:p></span></div>
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<br /></div>
<div class="MsoNormal" style="mso-layout-grid-align: none; tab-stops: 5.0in; text-autospace: none;">
<span style="mso-bidi-font-family: "Times New Roman"; mso-bidi-font-size: 12.0pt; mso-bidi-language: HE; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;">Yahweh, if I share your
perspective, I will identify fools and avoid honoring them. Not only because
honor is incongruous with their character, but also because it is damaging. Honor
tends to confirm past behavior. Honor commends present patterns. It certainly doesn’t
prompt self-examination and correction. And confirming a fool in his folly is damning.<o:p></o:p></span></div>
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<br /></div>
<div class="MsoNormal" style="mso-layout-grid-align: none; tab-stops: 5.0in; text-autospace: none;">
<span style="mso-bidi-font-family: "Times New Roman"; mso-bidi-font-size: 12.0pt; mso-bidi-language: HE; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;">I rejoice that even a
directive to withhold honor shines with your love, Yahweh. Though there is
little hope for a fool (Prov. 26:12; 29:20), the little that does remain should
not be cut off. By warning me not to honor a fool, you prompt me to act for
his ultimate good. Being bypassed for honor may raise the question why and
lead to wisdom.<o:p></o:p></span></div>
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<br /></div>
<div class="MsoNormal" style="mso-layout-grid-align: none; tab-stops: 5.0in; text-autospace: none;">
<span style="mso-bidi-font-family: "Times New Roman"; mso-bidi-font-size: 12.0pt; mso-bidi-language: HE; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;">Help me to recognize fools
when I see them. Grant me grace to be a messenger for Lady Wisdom (Prov.
1:20ff, 9:1-6) who calls out to the simpleton and the fool, but doesn’t not run
after them, associate with them, honor them, or allow them to determine the
content or shape of her message.<o:p></o:p></span></div>
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<br />PhilipBrownhttp://www.blogger.com/profile/09054435375764132992noreply@blogger.com0tag:blogger.com,1999:blog-13625848.post-80444693882871224002018-07-25T09:43:00.003-04:002018-07-25T09:43:42.498-04:00Proverbs 25:17 Withdraw thy foot from thy neighbour's house<br />
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<span dir="LTR" style="mso-bidi-font-size: 12.0pt;"><span style="mso-spacerun: yes;"> </span><sup>WTT</sup><b>
Proverbs 25:17 </b></span><span lang="HE" style="font-size: 18.0pt; mso-bidi-language: HE;">הֹקַ֣ר רַ֭גְלְךָ מִבֵּ֣ית רֵעֶ֑ךָ פֶּן־יִ֜שְׂבָּעֲךָ֗ וּשְׂנֵאֶֽךָ׃<o:p></o:p></span></div>
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<sup><span style="mso-bidi-font-size: 12.0pt; mso-bidi-language: HE;">APB </span></sup><b><span style="mso-bidi-font-size: 12.0pt; mso-bidi-language: HE;">Proverbs 25:17</span></b><span style="mso-bidi-font-size: 12.0pt; mso-bidi-language: HE;"> Let your foot rarely be
in your neighbor's house, Lest he have his fill of you and hate you.<o:p></o:p></span></div>
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<span style="color: black; mso-bidi-font-size: 12.0pt; mso-bidi-language: HE;"><b>Translation
notes</b>: No textual variants noted in BHS, BHQ, or Fox.<span style="mso-spacerun: yes;"> </span>The verb <i>yaqar</i> occurs other times with
the <i>min </i>preposition, but none share this verses’s semantic features.
Literally, “make rare your foot from the house of your friend/neighbor.” The
second half uses the verb “be sated, satisfied,” but as HALOT notes, with an
object, it can mean “have enough of, have too much of.”<o:p></o:p></span></div>
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<span style="color: black; mso-bidi-font-size: 12.0pt; mso-bidi-language: HE;"><o:p><b>Theological Commentary</b>:</o:p></span></div>
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<span style="color: black; mso-bidi-font-size: 12.0pt; mso-bidi-language: HE;">Yahweh, what
are you teaching me about yourself?<o:p></o:p></span></div>
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<span style="color: black; mso-bidi-font-size: 12.0pt; mso-bidi-language: HE;">1. From your
perspective, I should avoid wearying my neighbor and so come to be disliked. <o:p></o:p></span></div>
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<span style="color: black; mso-bidi-font-size: 12.0pt; mso-bidi-language: HE;"><br /></span></div>
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<span style="color: black; mso-bidi-font-size: 12.0pt; mso-bidi-language: HE;">2. This
proverb is an application of the 2nd great commandment: do to others and you
would have them do to you. But it also adds in the factor that not all persons
have the same preference for social interaction. So from Your perspective, Yahweh, less
is better. I should want people wishing I would come, rather than wishing I
wouldn’t. I.e., don’t overstay your welcome and don’t overtax his hospitality.<o:p></o:p></span></div>
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<span style="color: black; mso-bidi-font-size: 12.0pt; mso-bidi-language: HE;"><br /></span></div>
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<span style="color: black; mso-bidi-font-size: 12.0pt; mso-bidi-language: HE;">3. As always, Your wisdom enacts Your love, for You are
seeking my best interest in guiding my social skills. </span></div>
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<span style="color: black; mso-bidi-font-size: 12.0pt; mso-bidi-language: HE;"><br /></span></div>
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<span style="color: black; mso-bidi-font-size: 12.0pt; mso-bidi-language: HE;">Thank you for caring
about me and directing me in how to live in peace and harmony with my fellow
image bearers. Grant me wisdom and guide me by your Spirit to know how much is
enough.<o:p></o:p></span></div>
<br />PhilipBrownhttp://www.blogger.com/profile/09054435375764132992noreply@blogger.com0tag:blogger.com,1999:blog-13625848.post-86580378994043100392018-07-24T09:46:00.000-04:002018-11-29T12:53:31.640-05:00Red Wine! Don't Look! (Proverbs 23:31)<br />
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אַל־תֵּ֥רֶא יַיִן֘ כִּ֪י יִתְאַ֫דָּ֥ם כִּֽי־יִתֵּ֣ן (בַּכִּיס) [בַּכּ֣וֹס] עֵינ֑וֹ יִ֜תְהַלֵּ֗ךְ בְּמֵישָׁרִֽים׃
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Proverbs 23:31 Do not look at wine when it is red, When it sparkles in the cup, When it goes down smoothly;<br />
<br />
What does this prohibition mean? Solomon gives three features that qualify the prohibition “Do not look [at] wine”: when (a) it is red, (b) it sparkles in the cup [lit: when it gives its eye in the cup], and (c) it goes down smoothly [lit. it walks about in straightness].<br />
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The key question is do these three qualifiers indicate something about the nature of the wine or something about the purpose for the drinking?<br />
<br />
The LXX translates/interprets “don’t be drunk with wine” (μὴ μεθύσκεσθε οἴνῳ), which appears to be quoted by Paul in Eph. 5:18 where the exact same phrase occurs.<br />
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My best understanding of “do not look upon wine when it is red” is as follows. Contextually, the son is being warned against the destructive consequences that attend drunkenness, both physically (23:19-21) and morally (29-35). The description of wine as “red” could refer to non-fermented wine. However, the warning would lose its contextual relevance because unfermented wine, whether diluted or not, cannot cause drunkenness. Since the call is to avoid drunkenness, the prohibition in v. 31 must be read as prohibiting the imbibing of alcoholic wine in a way that leads to intoxication, which is precisely what the LXX’s rendering μὴ μεθύσκεσθε οἴνῳ does.<br />
<br />
The interpretive options that would prohibit drunkenness are (1) do not drink alcoholic wine at all, (2) do not drink undiluted (alcoholic) wine, or (3) do not make drinking alcoholic wine a focus of pleasure seeking. I.e., keep it always as a secondary feature to avoid intoxication.<br />
<br />
<span style="white-space: pre;"> </span>The first option runs afoul of multiple textual evidences: the required creation of wine and strong drink for sacrificial purposes (Lev. 23:13; Exod. 29:40), the implication of the Priestly prohibition and the Nazirite vow that beverage use of wine was typical (Lev. 10:9; Num. 6), Deuteronomy’s permission to buy wine or strong drink with tithe monies (Deut. 14:26), OT and NT recommendations of medicinal use of wine (Prov. 31:6; 1 Tim. 5:23), and hymnic affirmations of wine as a gift of God (Psa. 104:15; Isa. 25:6). And, contextually, the text doesn’t say don’t drink wine -- it intends to forbid intoxication, either with alcohol (29-35) or promiscuous sex (26-28).<br />
<br />
<span style="white-space: pre;"> </span>The second option is viable as a potential solution to the problem and fits with (a) extant descriptions of wine-drinking practices in the ANE (2 Macc. 15:39), (b) the fact that wine diluted to typical drinking ratios would no longer be red or sparkle or go down smoothly, and (c) the warning not to be among those who “tarry long over wine” (30). I like this option; however, evidential support for wine-to-water ratios in Israel doesn’t extend back beyond the intertestamental period, and the dilution solution isn’t necessary to accomplish the text’s purpose.<br />
<br />
<span style="white-space: pre;"> </span>The third option seems most likely to me at present (2018). The sensuous descriptions of color, sparkle, experiential pleasure of drinking, and long tarrying all suggest a deliberate pursuit of pleasure via wine. When drinking wine for pleasure is the focus of social interaction it regularly leads to intoxication.<br />
<br />
As Waltke, NICOT, 2:264 say: “The prohibition arms the youth against addiction by nipping the temptation in the bud. ... Proverbs speak both favorably and unfavorably of intoxicants. The issue is how to use it wisely without abusing it. Addiction begins with the first drink. So how does one take any intoxicant without potentially becoming addicted to it? The command resolves the problem by disallowing one to be caught by the enticements of wine. When one is charmed by its color, its sparkle, the goblet’s shape, and its delectable taste as it glides down smoothly shove it aside.”<br />
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<br />
This text, therefore, sets a boundary that is less than absolute prohibition. Nonetheless, wisdom may, as in the case of kings (Prov. 31:4-5), dictate that complete abstinence is prudent. The choice of a prudent path shouldn’t be reviled by those who choose a permissible though less prudent path. And the prudent should not condemn the permissible, though they should remind of its dangers.<br />
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<b>Edit:</b> Personally, I practice complete abstinence in consideration of wisdom principles, for testimony's sake, and to avoid being a stumbling block to others. My choice is also reflected in my commitment as a Bible Methodist elder to abstain from all beverage use of alcohol.<br />
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</script>PhilipBrownhttp://www.blogger.com/profile/09054435375764132992noreply@blogger.com0tag:blogger.com,1999:blog-13625848.post-25168957011777696172018-07-20T08:32:00.003-04:002018-07-25T09:44:46.341-04:00Seeing Yahweh through Bread<br />
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WTT</sup><b> Proverbs 20:17 </b></span><span lang="HE" style="color: windowtext; font-size: 18.0pt; mso-bidi-language: HE;">עָרֵ֣ב לָ֭אִישׁ לֶ֣חֶם שָׁ֑קֶר וְ֜אַחַ֗ר
יִמָּֽלֵא־פִ֥יהוּ חָצָֽץ׃</span><span lang="HE" style="color: windowtext; mso-bidi-font-size: 12.0pt; mso-bidi-language: HE;"><o:p></o:p></span></div>
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<sup><span style="color: windowtext; mso-bidi-font-size: 12.0pt; mso-bidi-language: HE;">APB </span></sup><b><span style="color: windowtext; mso-bidi-font-size: 12.0pt; mso-bidi-language: HE;">Proverbs
20:17</span></b><span style="color: windowtext; mso-bidi-font-size: 12.0pt; mso-bidi-language: HE;"> Sweet to a man is bread of a lie, But afterward his
mouth will be filled with gravel.<o:p></o:p></span></div>
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<sup><span style="color: windowtext; mso-bidi-font-size: 12.0pt; mso-bidi-language: HE;">LEB </span></sup><b><span style="color: windowtext; mso-bidi-font-size: 12.0pt; mso-bidi-language: HE;">Proverbs
20:17</span></b><span style="color: windowtext; mso-bidi-font-size: 12.0pt; mso-bidi-language: HE;"> Bread gained by deceit is sweet for the man, but
afterward, his mouth will be filled <i>with </i>gravel.<o:p></o:p></span></div>
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<span style="mso-bidi-font-size: 12.0pt; mso-bidi-language: HE;">Yahweh’s perspective: You acknowledge the thrill, the pleasure, the sense
of accomplishment that accompanies “getting away with” a lie and benefiting
from it. This is the front side of sin. But You want your children to see the
back side, the after taste, the consequences. The sweetness is followed by
gravel -- gravel in the mouth breaks the teeth (</span>Lam. 3:16<span style="mso-bidi-font-size: 12.0pt; mso-bidi-language: HE;">),
jars the jaw, cannot be swallowed but must be expelled. <o:p></o:p></span></div>
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<span style="mso-bidi-font-size: 12.0pt; mso-bidi-language: HE;">In Prov. 9:17 Folly says, “stolen waters are sweet, and bread eat in secret
is pleasant.” The allure of the thrill, the secret pleasure are the bait on the
barbs of the enemy. His joy is in broken teeth, unrelenting bitterness of soul
that accompanies the aftertaste of sin.<o:p></o:p></span></div>
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<span style="mso-bidi-font-size: 12.0pt; mso-bidi-language: HE;">Yahweh, what are You doing with this proverb? You are teaching me that
bitter consequences succeed the initial pleasures of the forbidden. You seek to
motivate your children to reject the sweetness that leads to gravel. It’s like
sugar coated grit offered as a lollipop. Sand-filled donuts.<o:p></o:p></span></div>
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<span style="mso-bidi-font-size: 12.0pt; mso-bidi-language: HE;">Father, this highlights again that you are no kill-joy, party-crasher,
pleasure-stealer. Rather, You love your children and want to rescue them from
the lasting harm which results from transient pleasure.<o:p></o:p></span></div>
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<span style="mso-bidi-font-size: 12.0pt; mso-bidi-language: HE;">Thank you for warning me. This testifies to your care for my flourishing. I
rejoice in your zeal for my good. Help me be zealous for the glory of your
great name.<o:p></o:p></span></div>
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<br />PhilipBrownhttp://www.blogger.com/profile/09054435375764132992noreply@blogger.com1tag:blogger.com,1999:blog-13625848.post-35597906665076337202018-07-11T12:28:00.001-04:002018-07-11T12:28:54.725-04:00Proverbs 21:13 -- Righteous Response to the Poor<div class="separator" style="clear: both; text-align: center;">
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<br />PhilipBrownhttp://www.blogger.com/profile/09054435375764132992noreply@blogger.com0