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Commentary on Some Bible Verses That Are Commonly
Misunderstood, Not Applied and/or Have Relevance for a Biblical
Philosophy
Genesis 1:1 The Biblical Metaphysics or Cosmology - Biblical
Metaphysics
Psalm 111:10 "The fear of the Lord is the beginning of wisdom."
- Biblical Philosophy
Proverbs 8:35 "All those that hate me love death"
- Unbiblical Philosophy
Proverbs 25:2 "It is the glory
of God to conceal a matter." - God Is
God
Jeremiah 31:33 “I will
put my law in their inward parts, and write it in their hearts.”
- Law and Mind
John 1:1 "In the beginning was the Word" -
Biblical Epistemology
Luke 23:39-43 - The Thief on the Cross: What Did He Believe?
- Knowledge and Regeneration
Acts 17:22-32 Paul's Speech to the Athenians -
A Biblical Apologetics
Romans 1:18-31 One of
the Great Texts for a Biblical Philosophy
Romans 3:11 Calvin on the
"Greatness" of Philosophers
I
Peter 4:8 Love Covers a Multitude of Sins
- Love Is Fulfilling the Law
Genesis 1:1 The Biblical Metaphysics or Cosmology
"In the beginning God created the heavens and the earth."
In the "beginning" of what? In the beginning of time, God
created. Before time, God was... existed ... was real ...
was contained in His essence ... His ousia
or 'upostasis.
In this simple statement, the answer for metaphysics and
cosmology is given. Many
philosophers over the centuries have recognized that man could
never know the "essence" of anything in the universe
(Kant in particular) .
Indeed, man is still searching the atom to discover its
"ultimate" mysteries. As they search for some "beginning"
other than God, they become shrill and even foolish in their
theories. Genesis 1:1 answers the essence of all things:
gravity "works" because God made bodies to attract each other,
light is both a wave and a particle because God made it that
way, quantum changes occur because God made them so, and so on
for all that exists in the universe. All metaphysics and
cosmology is answered in this simple, but ultimately profound
statement, "In the beginning God created the heavens and the
earth."
Psalm 111:10 "The fear of the Lord is the beginning of wisdom.'
Verses with the same theme: Job 28:28; Proverbs 1:7, 9:10, 15:33; Isaiah 11:2
"Philosophy" is a compound word of "philo-" which means "love"
and "-sophy" which means wisdom. Thus, philosophy in the
true (Biblical) sense is not possible without a "fear of the
Lord." And, the fear of the Lord can only be known in its
fullest and most authoritative sense in the Scriptures.
Thus, any philosopher, despite his claim to be a Christian, who
does not place the authority of Scripture above all other
knowledge, and who also does not make Scripture his controlling
epistemology, has no claim to a "Christian" philosophy.
There are other dimensions to this verse. (1) "Fool" is
Scripture has a more serious meaning than in English. In
Scripture it has a hardened moral dimension of someone who is
not only unrighteous, but one who is committed to "walking in
the paths of sinners" (Psalm 1:1) and "not only do the same but
also approve of those who practice them" (Romans 1:32).
(2) A "fool" denies what he knows to be true. He "knows"
much about God—His attributes, power, and
Godhead (Romans 1:19-20), yet denies this knowledge. While
he may reach a point where his heart is hardened, prior to that
time he is aware that he is self-deceived. These mental
gymnastics may be more prevalent among philosophers because they
know that their systems are tenuous at best without some unity
of knowledge and power holding them together. This grasp
at unity is seen in their "theism" that is not Biblical theism,
for example, the god of Descartes, Spinoza, and Kant, as well as
the Begriffe (Absolute, Reason) of Hegel.
Proverbs 8:35 "All those that hate me love death"
I wonder how those who define God as "love" would interpret this
verse? Their concept of love has no place for "love of
death" which this verse states for those who hate God.
Their only concept of love is a sentimental, anything-goes,
situational ethic of Joseph Fletcher. The opposite of love
is hate; if one loves passionately, he will hate the opposite of
his love passionately. Jesus told us about "lukewarm" love
in Revelation 3:16. Lukewarm love is lukewarm hate.
Both are nauseating. Christians are called to "love God
with all their heart, soul, mind, and strength." They
cannot practice this love without hating what God hates with
"all their heart, soul, mind, and strength."
See I Peter 4:8 below to understand what Biblical love is and
how it should be practiced.
Proverbs 25:2 "It is the glory
of God to conceal a matter."
(1) Young Earth Creationism.
One argument raised against Young Earth
Creationism (YEC) is that God would not deceive mankind by
creating a universe that appears to be old when it is not.
For example, the light of dead stars is still visible to
telescopes and even unaided eyes. This verse and others (for
example, Deuteronomy 29:29) states clearly and definitively that
God may conceal whatever He likes. Jesus Christ spoke in
parables in order that only His disciples and followers would
understand. So, the Biblical position (that is, God's
position) that He may conceal whatever He wishes from anyone at
any time. This argument against YEC is no argument at all.
One fact that is revealed that goes against
this argument, also, is that Adam and Eve, the animals, and
plants were created fully grown. An objective observer who
came along after Creation Week would think that they have grown
up from babies and from seeds. Wrong!
(2) Limited use of logic.
"Computers would have been much more useful than they
are in the field of philosophy, since they are eminently useful
for managing relations of ideas, and the remaining part of
knowledge would have been attainable by 'going and having a
look,' assuming you found reason to care. Kant's model leaves us
with hidden truths; truths which may be attainable, in part at
least, but which cannot be reached by applied logic alone.
Perhaps Kant would have appreciated Proverbs 25:2 in light of
his observation."
http://www.nutters.org/docs/kant-sap
Jeremiah 31:33 “I will put my law
in their inward parts, and write it in their hearts.”
The full verse is “But this shall be the
covenant that I will make with the house of Israel; After those
days, saith the LORD, I will put my law in their inward parts,
and write it in their hearts; and will be their God, and they
shall be my people” (KJV).
However, my focus is “in their inward parts.”
The transliteration for this Hebrew word is
kereb.
The various translations of this word in the Old
Testament are:
among 62, midst 33, within 22, entrails 20, in
13, middle 7, heart 5, through 3, inside 3, nearby 2, throughout
2, with 2, him 2, herself 1, heat 1, In 1, group 1, from their
own 1, contaminated 1, before 1, around 1, core 1, courage 1,
estimation 1, deeply 1, grave 1, inwardly 1, stomachs 1, seeped
into 1, recipient 1, stroke 1, threaten 1, us 1, to 1, presence
1, possessed 1, minds 1, intensified 1, inner thoughts 1, near
1, on 1, owned 1, out of 1, inner 1 (from
www.netbible.net)
I want to suggest two particular applications
of kereb.
(1) The first and
most frequent translation is “among.”
The 2nd and 3rd are “midst” and
“within.” I suggest
this translation of our verse: “I will give my written Word (the
Bible) to be placed and used among my people.”
If one examines Psalm 119 in particular, and the
remainder of the Bible in general, one will find that “the law”
often is a synonym, designator if you will, of the entire Bible.
Thus, this verse only states what God has done, that is,
placed the Bible (His Word) among His people to be learned and
obeyed. (2)
The NKJV translates
kereb as “mind.”
Too often “heart” (which follows in this verse) is understood as
feelings or emotions.
However, if one searches all the uses of “heart” in
Scripture, the overwhelming use refers to
thoughts and thinking (for example, “as a person thinks in his
heart, so is he” (Proverbs 23:7).
Thus, “mind” counters this modernist error of some
nebulous entity called the heart—the concern of Jeremiah is the
mind—thinking, understanding, thoughts, enlightenment, and
ultimately wisdom.
Now, link this phrase with Romans 12:2, “be
transformed by the renewing of your mind.”
The power of this “transformation” is seen in its only
other New Testament uses as “transfiguration” in (Matthew 17:2,
Mark 9:2) and “transformed” in the heavenly state of believers
(II Corinthians 3:18).
So, this phrase in Jeremiah 31:33 is not some
ethereal “writing” of the law (the entire Bible) on nebulous
“hearts,” but the placing of God’s Word among His people to be
studied, yes diligently studied, and obeyed so that they will
indeed be “transformed.” Thus,
they will “transform” families, culture, and civil governments.
God’s mind wrote the Word to communicate to the minds of
His people for transformation.
Modern Christians have mostly failed in their study and
application of Jeremiah 31:33, perhaps, because they have
misunderstood what it actually says!
And worse, perhaps, because they have just been negligent
and lazy!
Hard Sayings of the Bible: Book reference
John 1:1 "In
the beginning was the Word, and the Word was with God, and
the Word was God."
"In the beginning was the Word, and the Word was with God, and
the Word was God.... In Him was life, and the life was the light
of men. And the light shines in the darkness, and the darkness
did not comprehend it....
There was a man sent from God, whose name was John. This
man came for a witness, to bear witness of the Light, that all
through him might believe. He was not that Light, but was
sent to bear witness of that Light. That was the true Light
which gives light to every man coming into the world.... And the
Word became flesh and dwelt among us, and we beheld His glory,
the glory as of the only begotten of the Father, full of grace
and truth.... For the law was given through Moses, but
grace and truth came through Jesus Christ." (John 1:1-16,
edited, NASB)
John 1:1 asserts a Biblical and God-based epistemology in a
blunt and dramatic statement. Verses follow that further
illuminate this posited proposition. John Calvin in his
commentary on the book of John translates logos as The
Speech. Augustine believed that "the true Light which
gives light to every man" was the giving of knowledge.
Not only is the so-called problem of epistemology answered,
but language theory, as well. The whole of Special
Revelation from Genesis 1 to Revelation 22 validates the
essential nature of communication through language. God
has spoken from the "beginning," "Let there be light" (Genesis
1:3), and from God to man when He walked with Adam in the "cool
of the evening" (Genesis 3:8).
For a complete book on the subject, see
Vern Poythress' book.
Luke 23:39-43 - The Thief on the Cross: What Did He Believe?
Faith and belief are central to any complete
discussion of philosophy and theology.
They are synonyms, one of the idioms of the English
language that “faith” has no verb form.
(See Faith in Glossary.)
Both are usually associated with some sort of “religious”
content. However,
one of the overlooked dimensions of faith by Christians and
non-Christians alike is the dimension of “generic” faith.
In the present context we are most interested in the
“knowledge” (notitia) element of faith.
Perhaps its importance is most focused in these verses.
“Believe on the Lord Jesus Christ, and you will be saved”
(Acts 16:31). “If
you confess with your mouth Jesus as Lord, and believe in your
heart that God raised Him from the dead, you will be saved”
(Romans 10:9). The
question is, “Did the criminal have the ‘saving faith’
(knowledge) necessary
to salvation?”
For sure the penitent criminal was saved, as
Jesus declared, “Assuredly, I say to you, today you will be with
Me in Paradise” (v. 43).
So, how do we reconcile proper “belief” and salvation?
Was the notitia of the thief sufficient for salvation?
What did the criminal know?
(1) He feared God, as he said to the other
criminal, “Do you not fear God?”
This man knew that a greater judgment awaited them than
the one that they had just experienced in Roman court.
It was a strong belief, one that was able to penetrate
the excruciating pain and suffering of the cross.
He also knew that mocking Jesus would add to their guilt
at this final punishment before God.
(2) He knew that Jesus was innocent.
“This Man has done nothing wrong” (v. 41).
Perhaps he referred only to the crime of which Jesus was
accused. Perhaps he
referred to Jesus’ entire life.
We do not know.
However, he knew that he could incur greater punishment
before God by mocking Jesus because He was innocent.
(3) He knew that Jesus could “save” him!
“Lord, remember me when you come into your Kingdom”
(verse 42). Was it
wishful thinking?
Not likely. There is
no doubt or hesitancy in his request.
Whether he could read the inscription, “King of the
Jews,” that Pilate had placed above Jesus’ head or not, he would
have known from the voices and shouts of the crowd that Jesus
was condemned for His claim to be a King.
(4) He knew that Jesus had or would have a
Kingdom! Here is a
man on a cross, experiencing great suffering, facing imminent death, yet able to recognize in
Jesus, who faced the same awful prospects that day, as
possessing a Kingdom or would someday possess one.
This faith contains knowledge and understanding beyond
that of the disciples, many of whom had not grasped the clarity
of Jesus’ message to this extent.
What great faith!
What great knowledge and understanding to see beyond the
immediate, dire, and seemingly hopeless circumstances.
So, while the thief may not have known the
Four Spiritual Laws or the presentation of Evangelism Explosion,
he had “saving faith.”
He knew that he was justly condemned, facing a worse
condemnation by God after death, that Jesus was innocent (a
spotless lamb?), that Jesus had great power, not only to
establish a Kingdom, but to bring him, a criminal, into that
Kingdom. I fear that
such knowledge and power of conviction might contrast to the
“weak” faith of many professing Christians today with their
access to the clarity of the Bible and numerous other “helps”
for their study.
There are two final points.
(1) Not only
is right belief with its
notitia necessary for salvation, so is
regeneration.
Especially, see the Book of John, Chapter 3.
(2) No two people or imminent theologians can agree on
precisely what is the content of “saving faith.”
Certainly, it includes certain specifics about the birth,
life, death, burial, resurrection, and ascension of Jesus
Christ, but there is no precise list.
Personally, I think that belief in the entire Bible which
has as its central message, the Son of God, is the most
important “belief” for the Christian.
Through study of This Book, “little” faith can be turned into “great
faith.”
For more on belief and faith, see
my book.
Acts
17:22-32 Paul's Speech to the Athenians
The following is a summary of Greg Bahnsen's
discussion of this speech.
(1)
Paul’s
Areopagus address in Acts 17 has been found to set forth a
classic and exemplary encounter between Christian commitment and
secular thinking—between "Jerusalem and
Athens." The Apostle’s apologetical method for reasoning
with educated unbelievers who did not acknowledge scriptural
turns out to be a suitable pattern for our defending the faith
today.
(2) Judging from
Paul’s treatment of the Athenian
philosophers, he
was not prepared to dismiss their learning, but neither would he
let it exercise corrective control over his Christian
perspective. The two realms of
thought were obviously dealing with common questions, but Paul
"did not work to integrate apparently supportive elements from
pagan philosophy into his system of Christian
thought.
Because of the truth-distorting and
ignorance-engendering character of unbelieving thought, Paul’s
challenge was that all
reasoning
be placed within the presuppositional context of revelational
truth and Christian commitment. The
relation “Athens” should sustain to “Jerusalem” was one of
necessary dependence.
(3) Rather than
trying to construct a natural
theology upon
the philosophical platform of his opponents—assimilating
autonomous thought wherever possible—Paul’s approach was to
accentuate the
antithesis
between himself and the philosophers.
He never assumed a
neutral stance,
knowing that the natural theology of the Athenian philosophers
was inherently a natural
idolatry.
He could not argue from their unbelieving premises to
Biblical conclusions without equivocation in understanding.
Thus his own distinctive outlook was throughout placed
over against the philosophical commitments of his hearers.
(4) Nothing
remotely similar to what is called in our day the historical
argument for Christ’s resurrection plays a part in Paul’s
reasoning with the philosophers. The declaration of Christ’s
historical
resurrection was
crucial, of course, to his presentation.
However he did
not argue for it independently on empirical grounds as a brute
historical—yet miraculous—event, given then an apostolic
interpretation. Argumentation about
a particular fact would not force a shift in the unbeliever’s
presuppositional framework of thought. Paul’s concern was with
this basic and controlling perspective or web of central
convictions by which the particulars of history would be weighed
and interpreted.
(5) In pursuing
the presuppositional
antithesis
between Christian commitment and secular
philosophy,
Paul consistently took as his ultimate authority Christ and
God’s word—not independent speculation and reasoning, not
allegedly indisputable eyeball
facts of
experience, not the satisfaction or peace felt within his heart.
God’s
revelational truth—learned through his senses, understood with
his mind, comforting his heart, and providing the context for
all life and thought—was his
self-evidencing
starting point.
It was the
presuppositional platform for authoritatively declaring the
truth, and it was presented as the sole reasonable option for
men to choose.
(6) Paul’s
appeal was to the inescapable knowledge of God which all men
have in virtue of being God’s image and in virtue of His
revelation
through nature and history.
A point of
contact could be found even in
pagan philosophers due to their inalienable religious nature.
Paul indicated
that unbelievers are conspicuously guilty for distorting and
suppressing the truth of God.
(7) In
motivation and direction Paul’s argumentation with the Athenian
philosophers was
presuppositional.
He set two
fundamental
worldviews in
contrast, exhibiting the
ignorance which
results from the unbeliever’s commitments, and presenting the
precondition of all knowledge—God’s revelation—as the only
reasonable alternative.
His aim was to
effect an overall change in outlook and
mind-set, to call the unbeliever to
repentance, by following the
two-fold
procedure of internally critiquing the unbeliever’s position and
presenting the necessity of the Scripture’s truth.
Through it all,
it should also be observed, Paul remained yet earnest.
His manner was one of humble boldness.
The full discussion of Bahnsen's paper can be found
here.
Romans 1:18-32: One of the
Great Texts for a Biblical Philosophy
Many additions to the following will eventually be added here,
so this is only a beginning of development of these verses.
This passage is "arguably the fundamental text on natural law."
John Frame
here.
Romans 3:11 Calvin on the
"Greatness" of Philosophers
In his commentary on Romans 3:11, John Calvin states, "for empty
is the man in whom there is not the knowledge of God, whatever
other learning he may possess; yea, the sciences and the arts,
which in themselves are good, are empty things, when they are
without this groundwork." What does this statement say
about the "greatness" of philosophers who do not acknowledge God
and His Word as the ground for their being able to do
philosophy?
Love Covers a Multitude of Sins
I Peter 4:8 “Above
all, keep fervent in your love for one another, because love
covers a multitude of sins.”
This verse is often used to counter Jesus’
commands in Matthew 5:23-24 and Matthew 18:15-17 that believers
who have offended the other should immediately go and get the
matter reconciled.
From Matthew 5:23, the importance of the matter supersedes
worship.
But I Peter 4:8 can be re-translated using
Jesus own words in another place.
Jesus said, “If you love me, keep my commandments” (John
14:15). Thus, love
is keeping Jesus’ (all of God’s) commandments of the Old and New
Testaments.
Thus, I Peter 4:8 is re-translated, “Above
all, keep fervent in ‘keeping all of God’s commandments’ towards
one another, because ‘keeping all of God’s commandments’ covers
a multitude of sins.”
It is strange that God has provided the
precise mechanism for disagreements and hurts between brethren
in the verses cited of Matthew 5 and 18, yet Christians still
look for excuses not to go.
He even provided for others to be involved should the
two offending parties not be reconciled on their own (Matthew
18:16-17). I have
shown by substituting Jesus’ own definition of love in I Peter
4:8 that that verse cannot be used to avoid the “going.”
If fact that verse, as correctly translated here,
actually says the opposite.
“Love is the fulfillment of the commands to ‘go’ to each
other.
Now, who are you at odds with?
“Go, now, quickly.”
Apart from not knowing some basic doctrines (Hebrews
6:1-3), there is no greater problem in the church today.
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