Second Peter 3 & Canada Prophecy Conference

Facebook: The Irony

A friend of mine, Charles (not to be confused with Saint Chuckles) invited me to the 'prophecy conference' at Columbia Bible College, yesterday and today, which is where I earned my Bachelor of Arts in Biblical Studies. and also managed to win a Biblical Studies scholarship, with God's guidance, of course.

Interestingly, the main speaker, well-known pastor and biblical scholar, Dr. David Hocking, stated that in regard to 2 Peter 3: 9, it was (paraphrased) written to Christian readers in regard to repentance before they perish. In context, this would be repentance before death, in Jesus Christ.

I have discussed the issue of 2 Peter 3: 9 and repentance in the noted links below...

Back to the conference today at 3: 30.

2019 Canada Prophecy Conference

Second Peter 3: 9 September 30 2012

Second Peter 3 September 17 2016

Predestination Too October 7 2016

From linked article

Quote

Erickson:

We must distinguish between two different senses of God’s will, which we will refer to as God’s “wish” (will1) and God’s will (will2).’ (361).

Will1 is God’s general intention and Will2 is God’s specific intention.

Or it could be stated

Will1=God’s perfect will and Will2=God’s permissible will.

However, there is a theological and philosophical problem. If it is God’s eternal permissible will to save only some, then God caused this in a sense. I reason it can be traced to the fallen human nature that works through limited free will.

As my Hebrews professor told me at Columbia Bible College (paraphrased), although we all have a fallen nature outside of Christ by default, some have a fallen nature that will never accept Christ and be acceptable to God. Others will be regenerated.

Therefore, God’s eternal, perfect will would actually be for some to reject him and remain everlastingly outside of his Kingdom, although in a sense, God wishes it would be otherwise, as can be seen biblically and theologically in 2 Peter 3: 9 and 1 Timothy 2: 4.

There are various interpretations, however. The question arises if God wishes to save all people as in all individuals or all peoples? I have seen the all peoples explanation raised in Reformed writing and dialogue.

This places doubt that God's wish is God's perfect will. Rather it may be a divine wish. God wishes salvation for all (universalism) within his will, but it will not occur.

This is not outlandish or unreasonable. On one hand, God desires me not sin, he does not tempt me (James 1), but on the other hand God created humanity with an eternal plan of salvation from sin. This implies significantly free creatures that will sin is the eternal plan.

God, in my view, could create significantly free finite creatures than remain morally perfect, in a finite sense.

The classic example, being angels that did not fall. Jesus Christ was both God and perfect man. He never appealed to the sinful nature inherited by Adam and Eve.

The atonement, resurrection and gospel work are from and in God’s perfect will (Ephesians 1, those chosen in Christ before the foundation of the word, implied eternal), I reason, and this leads to God ultimately producing humanity as desired within the Kingdom of God from start to finish.

Second Peter 3 July 1 2018

Second Peter 3 December 8 2018

From linked article

The necessary, what exists by necessity, to parallel this philosophical concept with that which is biblical, has plans that exist within the contingency of finite creation, in the context of the material universe and as well with the existence of finite angelic and demonic beings.

Biblically and based on theological and philosophical reason: God, as what is necessary can complete divine plans with options, however, as they take place within a contingent reality... 

I see two options:

1. Perfect will

Direct cause

2. Permissible will

Indirect cause

Allowing
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2 Peter 3 8-9

8 But do not let this one fact escape your notice, beloved, that with the Lord one day is like a thousand years, and a thousand years like one day. 9 The Lord is not slow about His promise, as some count slowness, but is patient toward you, not wishing for any to perish but for all to come to repentance. 

New American Standard Bible (NASB)

As I read in Erickson, that is a Calvinist theologian, taking his idea (paraphrased) as a reasonable theological possibility (361). God's perfect will is that all are saved. (2 Peter 3). God's permissible will is only those chosen are saved. (Ephesians 1-2, Romans 8-9).

There is also a reasonable objection that it is theologically possible that it is God's perfect will that occurs, at least in regard to human salvation and the citizenship of those within the culminated Kingdom of God.

In that case, 2 Peter 3, is not discussing salvation but the repentance of those in Jesus Christ. The 'you' being those already covered by the atoning and resurrection work of Jesus Christ. Those in the Christian Church reading the scripture.

ERICKSON, MILLARD (1994) Christian Theology, Grand Rapids, Baker Book House.

Repentance without regeneration is not salvation

Ernest Hepnar photo

Noted in the archives on regeneration and repentance 

PhD, University of Wales, Trinity Saint David, Lampeter, 2010 with edits from July 11, 2019

Biblically, as persons were (are) regenerated they would hear the call of salvation, repent and believe in Christ. Bavinck (1918)(2006: 53).

I would view conversion as an aspect of regeneration, which is the beginning of the Christian experience. Regeneration was to encompass the entire divine plan of recreation from the initial change in persons to the ultimate culmination of a new heaven and new earth. Bavinck (1918)(2006: 53).

God causes this regeneration as primary cause and it is embraced by those in Christ as a secondary cause. The divine, primary cause alone actually saves a person. Secondary cause here means a human being embraces the work of the primary cause as opposed to by force or coercion. This compatibilistic approach therefore features soft and not hard determinism.

This is in no way, human works righteousness and no saved human being, creates his/her own salvation. As secondary cause, there is belief, by grace through faith, alone.

As secondary cause, for example, I seek God by writing these articles. I embrace my salvation, Christian worldview, theology and the bible; but all the salvific work was accomplished by God and Jesus Christ. I am not forced or coerced to embrace what I am morally accountable for.

God certainly can force or coerce human thoughts, acts and actions, but I reason this would prohibit significant human moral accountability.

Philippians 2: 12-13

New American Standard Version (NASB)

12 So then, my beloved, just as you have always obeyed, not as in my presence only, but now much more in my absence, work out your salvation with fear and trembling; 13 for it is God who is at work in you, both to will and to work for His good pleasure.

Repentance is an aspect of biblical salvation as turning from sin, and accepting the atoning and resurrection work of Christ applied to a person. The salvific work is done by God, not by human acts of faith.

Technically speaking we are regenerated through the Holy Spirit (John 3) and saved by the atoning and resurrection work of Christ being applied to us, by the will of God the Father. Repentance is via a regenerated human nature and will.

On a practical theological basis we can realize that due to universal sinful natures and sinful choices, human beings will not 'catch' every sin to repent of, and as well sometimes because of spiritual blindness, persons will not always specifically repent of sinful choices via sinful nature.

The atoning and resurrection work of Christ covers a regenerated person that therefore demonstrates general repentance within trusting, faith-based, belief.

If compatibilism (my Reformed theological position, and my philosophical position) did actually equate with hard determinism, as some incompatibilists claim in error (and some hard determinists, perhaps claim in error), and not soft determinism, why would God as primary cause will for a human secondary cause in Jesus Christ to embrace, for example, repentance?

A regenerated person in Christ, does not just wake up one morning accepting the atoning and resurrection, gospel work for self, justification and sanctification and having no understanding why that is the case. Repentance is a continual process in a believer's life, as in confessing sin in 1 John. 

July 11, 2019

This statement recently came to mind…

Repentance without regeneration is not salvation.

BAVINCK, HERMAN (1918)(2006) Reformed Dogmatics Volume 2: God and Creation, John Bolt (gen.ed.), Translated by John Vriend, Baker Academic, Grand Rapids.

BAVINCK, HERMAN (1918)(2006) Reformed Dogmatics Volume 3: Sin and Salvation in Christ, John Bolt (gen.ed.), Translated by John Vriend, Baker Academic, Grand Rapids.

Fatalism Revisited July 11 2012: Definitions for hard determinism, soft determinism/compatibilism and incompatibilism

Regeneration related sections, please see Titus 3, John 3 as examples.

In Three Minutes: Earn brownie points by going to church? (text and audio)

Near @BC Place Stadium, July 6, 2019

A non-exhaustive explanation of salvation by grace through faith (alone).

The Apostle Paul states that the righteousness of God has been revealed (Romans 1).

The atoning and resurrection, gospel work of Jesus Christ applied, provides salvation and legal justification by grace through faith (alone).

In particular, my words, with a Reformed theology. Romans reasons that those in Jesus Christ, receive God's righteousness. The righteousness of Jesus Christ, infinite God and perfect man.

Works and the Hebrew Bible/Old Testament law could not guarantee human righteousness and therefore could not justify (Romans 4). Abraham too was justified as righteous by faith, not works. (Romans 4).

Those in Jesus Christ receive the imputed righteousness (Romans 1-2, 3) of Jesus Christ and therefore are legally justified by God. This is instead of facing God's wrath and through Christ's death on the cross, human sin is atoned for. This leads to everlasting life and a sanctification (setting apart in holiness) (Romans 6-8) of the sinful human nature toward the perfect human nature of Jesus Christ. To be completed at resurrection (1 Corinthians 15).

Salvation (justification, sanctification, my add) is by grace through faith, not works, and human beings can do nothing to merit God's acceptance.

Sanctification (6-8) is to increase obedience in the Lord. (263). Sin should be diminished, not promoted.

Romans 6: 22

English Standard Version

But now that you have been set free from sin and have become slaves of God, the fruit you get leads to sanctification and its end, eternal life.

New American Standard Bible 

But now having been freed from sin and enslaved to God, you derive your benefit, resulting in sanctification, and the outcome, eternal life.

King James Bible 

But now being made free from sin, and become servants to God, ye have your fruit unto holiness, and the end everlasting life.

The 'Pocket Dictionary' opines that sanctification is two-fold: One, it is an aspect of salvation via Jesus Christ. Two, those in Christ are to strive for holiness through the Holy Spirit. (105).

As sanctification is an aspect of New Testament salvation, the atoning and resurrection work of Jesus Christ is applied to believers by grace through faith, not by works, but for good works (Ephesians 1-2). Within Reformed theology, by grace alone, through faith alone.

GRENZ, STANLEY J., DAVID GURETZKI AND CHERITH FEE NORDLING (1999) Pocket Dictionary of Theological Terms, Downers Grove, Ill., InterVarsity Press.

Walking home, July 7, 2019

Systematic Theology (Briefly PhD Edit)

Visit Lisbon: Portugal

July 4, 2019

Blessings to my American readers and friends…

I consider myself a philosophical theologian and philosopher of religion as opposed to a systematic theologian, but there definitely is significant overlap in skill-sets.

2010 Theodicy and Practical Theology: PhD thesis, the University of Wales, Trinity Saint David, Lampeter

This systemization[1] (of theology and philosophy) would be a task of systematic theology and philosophy of religion.  Practical and empirical theology can provide opportunities to evaluate practically systematic theology and philosophy of religion in regard to the problem of evil.[2]

(As was done in my MPhil and PhD theses. Philosophical Theology can systematize as well.)

S.W. Sykes (1999) in his article ‘Systematic Theology’ describes it as a method by which theology is given a rational and orderly account.[3]  Systematic theology is the systemization of theological concepts.[4]  Erickson explains that systematic theology draws upon the entire Bible and does not exegete texts in isolation.[5]  It attempts to analyze and understand Scriptural teachings in a harmonized way.[6]  I would add that philosophy also plays a part in systemizing theology.  Klein, Blomberg and Hubbard explain systematic theology attempts to make Christian doctrine coherent, Biblical, and written in a culturally contemporary way.[7] Systematic theology will always be influenced by the theological agenda of the writer.[8]

ERICKSON, MILLARD (1994)Christian Theology, Grand Rapids, Baker Book House.

ERICKSON, MILLARD (2003) What Does God Know and When Does He Know It? Grand Rapids, Zondervan.

KLEIN, WILLIAM W. CRAIG, C. BLOMBERG, AND ROBERT L. HUBBARD, JR. (1993) Introduction to Biblical Interpretation, London, Word Publishing.

MCCANT, JERRY W. (1991) ‘The Development of Doctrine in the New Testament’, in David Alan Black and David S. Dockery (eds.), New Testament Criticism and Interpretation, Grand Rapids, Zondervan Publishing House.

SYKES, S.W. (1999) ‘Systematic Theology’, in Alan Richardson and John Bowden (eds.), A New Dictionary of Christian Theology, Kent, SCM Press Ltd.

WOODWARD, JAMES AND STEPHEN PATTISON (2000)(2007)(eds.), The Blackwell Reader in Pastoral and Practical Theology, Oxford, Blackwell Publishing.

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[1] McCant (1991: 471).

[2] Woodward and Pattison (2000)(2007: 14).

[3] Sykes (1999: 560). 

[4] Sykes (1999: 560). 

[5] Erickson (1994: 21). 

[6] Erickson (1994: 21). 

[7] Klein, Blomberg, and Hubbard (1993: 384).

[8] Klein, Blomberg, and Hubbard (1993: 384).