Website: Studying the Word of GodAuthors: Brian K. McPherson and Scott McPhersonWeb Address (URL): biblestudying.net

Open Theism

I. Introductiona. Overview of Study

i. Introduction to Central Issues, Historical and Philosophical Background

ii. Introduction to Views (Calvinism, Traditional Freewill/Our View, and Open Theism)

iii. Discuss Some Common Equivocations, Distractions, and Insufficient Arguments

iv. Preliminary Fundamental Topics (God’s Attributes, God and Time)

v. Knowledge is not deterministic 1. Also Molinism 2. And *Counterfactuals

vi. Whether Simple Foreknowledge Is Practical and Usefulvii. Prayer and God’s Responsiveness and Foreknowledge

viii. Our Model – The Trinity Explains the Evidence 1. Voluntary Diminished Stature, particularly before the

Incarnationix. God Has Exhaustive Knowledge of the Past, Present, and Futurex. God Has Specific, Certain Knowledge of Distant Future Events

that He Has Not Determinedb. Central Issues and Questions

i. Are (premise 1) absolute divine knowledge and (premise 2) divine determinism logically linked? (i.e. Does one necessitate the other?)

1. Two versions:a. Starting From Divine Determinism –

i. God knows all things because God chooses/causes all things.

1. Calvinist and Pagan Mysticism Main Argument.

b. Starting From Absolute Divine Knowledge –i. God is immutable (unchanging) and

impassible (unaffected by outside factors).ii. God’s mind, wisdom, and understanding are

part of who God is.iii. The impassibility of God’s knowledge

means that God’s knowledge of history is not affected or determined by outside factors such as the unfolding of history itself or human choices, etc.

iv. The immutability of God’s knowledge means that God’s knowledge of history is inevitable and so history must unfold in such a way as to conform exactly to what God knows about it.

1. Pagan Mysticism Main argument.2. Lesser Calvinist Argument.

2. Platonism (Gnosticism): Yes3. Calvinism: Yes4. Open Theism: Yes5. Freewill Theology (our view): No

ii. Does God determine all events/all things?1. Platonism (Gnosticism): Yes2. Calvinism: Yes3. Open Theism: No4. Freewill Theology (our view): No

iii. Does God know all events/all things?1. Platonism (Gnosticism): Yes2. Calvinism: Yes3. Open Theism: No4. Freewill Theology (our view): Yes

iv. Summary1. Platonism (Gnosticism) and Calvinism…

a. accept the logical link itselfb. AND accept that both premises are true.

2. Open Theism…a. accepts the logical linkb. BUT rejects both premises as false.

3. Our Position (Traditional Freewill Theology)…a. rejects the logical linkb. accepts one premise as truec. BUT rejects the other premise as false

c. Historical and Philosophical Backgroundi. Reference 1

1. Pantheism as entirely fatalistic2. Classic Theism as holding to both freewill and divine

omniscience including foreknowledge3. Panentheism, the origins of Open Theism

“Pantheism, Nature and significance, Freedom or determinism – In those forms of pantheism that envisage the eternal God literally encompassing the world, man is an utterly fated part of a world that is necessarily just as it is, and freedom is thus illusion. To be sure, Classical Theism holds to the freedom of man but insists that this freedom is compatible with a divine omniscience that includes his knowledge of the total future. Thus the question arises whether or not such freedom is illusory. Panentheism, by insisting that future reality is indeterminate or open and that man

and God, together, are in the process of determining what the future shall be, probably supports the doctrine of man's freedom more completely than does any alternative point of view.” – Encyclopaedia Britannica 2004 Deluxe Edition

ii. Reference 21. Early concepts by Plato2. This world is generated by a realm of “Forms, or Ideas”

which are “eternal and changeless”

Plato, General features of the dialogues, Doctrine of Forms – The theory of Forms has as its foundation the assumption that beyond the world of physical things there is a higher, spiritual realm of Forms, or Ideas, such as the Form of Beauty or Justice. This realm of Forms, moreover, has a hierarchical order, the highest level being that of the Form of the Good. Whereas the physical world, perceived with the senses, is in constant flux and knowledge derived from it restricted and variable, the realm of Forms, apprehensible only by the mind, is eternal and changeless. Each Form is the pattern of a particular category of things in this world…

iii. Reference 31. After Plato, further development of the “Nous (or Mind)”

in connection to determinism in Greek philosophya. Including Stoicismb. Including Neo-Platonism

Pantheism, Pantheism and panentheism in ancient and medieval philosophy, Greco-Roman doctrines – The philosopher Anaxagoras, one of the great dignitaries at Athens in the golden age of Pericles, approached the problem somewhat in the manner of Heracleitus. Nous (or Mind) he held to be the principle of order for all things as well as the principle of their movement...Stoicism, one of the foremost of the post-Aristotelian schools of thought, represents an immanentistic pantheism of the Heracleitean variety. First of all, the Stoics accepted the decision of Heracleitus that an indwelling fire is the principal element entering into all transformations and is also the principle of reason, the logos, ordering as well as animating all things, but that, second, there is a World-Soul, which is diffused throughout the world and penetrates it in every part. Rather than approximating Plato's spiritual World-Soul, the Stoic World-Soul is more like the Nous of Anaxagoras. The Stoics were Materialists, and their diffuse World-Soul is, thus, an extended form of subtle matter. That everything is determined by the universal reason is an unvarying theme in Stoicism; and this fact suggests that Stoic pantheism, despite its immanentism, stresses the categories of absoluteness rather than those of relativity in the relations holding between God and the world…The life of reason brings man into harmony with God and with nature and helps him to understand his fate, which is his place in the universal system. Although the view is an amalgam of several types of pantheism, this particular mixture has retained its identity. It is therefore useful to call this position, or any similar combination of themes, by the name Stoic pantheism…Plotinus, the creator of one of the most thoroughgoing philosophical systems of ancient times, may be taken to represent

Neoplatonism, an influential modification of Plato's attempt to deal with absoluteness and relativity in the divine. Plotinus' system consists of the One—the absolute God who is the supreme power of the system—the intermediate Nous, and the World-Soul (with the world as its internal content). His World-Soul follows the Platonic model.

iv. Reference 41. General connection in pagan philosophy of God’s mind as

the cause of determinism

“Pantheism, Pantheism and panentheism in ancient and medieval philosophy, Greco-Roman doctrines – The first step in this direction was taken by Xenophanes, a religious thinker and rhapsodist...He believed that God is the supreme power of the universe, ruling all things by the power of his mind.” – Encyclopaedia Britannica 2004 Deluxe Edition

v. Reference 51. Degree of Stoic influence2. Relationship to Plato3. Essential framework includes “fated causality” and

necessity controlling all things

“Stoicism, Nature and scope of Stoicism – The Hellenistic Age was a time of transition, and the Stoic philosopher was perhaps its most influential spokesman...Stoicism takes its name from the place where its founder, Zeno of Citium (Cyprus), customarily lectured—the Stoa Poikile (Painted Colonnade). Zeno, who flourished in the early 3rd century BC, showed in his own doctrines the influence of earlier Greek attitudes, particularly those mentioned above. He was apparently well versed in Platonic thought, for he had studied at Plato's Academy both with Xenocrates of Chalcedon and with Polemon of Athens, successive heads of the Academy...He also established the central Stoic doctrines in each part, so that later Stoics were to expand rather than to change radically the views of the founder. With some exceptions (in the field of logic), Zeno thus provided the following themes as the essential framework of Stoic philosophy: logic as an instrument and not as an end in itself; human happiness as a product of life according to nature…belief in the fated causality that necessarily binds all things…”

vi. Reference 61. affirmation of “Platonic unity of the universe” – reveals a

pantheistic outlook2. resulting deterministic outlook3. relationship to Gnostic concepts of humankind sharing

divine nature of a universal spirit

“Roman religion, Religion in the later Republic: crises and newtrends – Astrological practices received encouragement from Stoic philosophy, which was introduced to Rome

in the 2nd and early 1st centuries BC, notably by Panaetius and Poseidonius. The Stoics saw this pseudoscience as proof of the Platonic unity of the universe. Stoicism affected Roman religious thinking in at least three other ways. First, it had a deterministic effect, encouraging a widespread belief in Fate and also, somewhat illogically, in Fortune, both of which were revered in other parts of the Mediterranean and Middle Eastern world. Second, Stoicism infused a new spirituality into religious thinking by its insistence that the human soul is part of the universal spirit and shares its divinity.” – Encyclopaedia Britannica 2004 Deluxe Edition

vii. Reference 71. Stoic view that “everything” is controlled by a divine plan2. Association of the term “Providence” to support this notion3. Specifically, the idea that “God wills everything that

happens to man”

“Providence, Nature and significance – The Stoic school disagreed with those who believed that the world was ruled by blind fate; they did not deny that a controlling power exists, but, as everything happens according to a benevolent divine plan, they preferred to call this power Providence. According to the Stoic emperor Marcus Aurelius, God wills everything that happens to man, and for that reason nothing that occurs can be considered evil. Stoic ideas about Providence influenced Christianity.” – Encyclopaedia Britannica 2004 Deluxe Edition

viii. Reference 81. Pulling concepts together

a. Divine reason as “fate”b. Divine reason as “present everywhere” (pantheistic)c. Divine reason as identified with the “Idea (or

Platonic Forms) that are in the mind of God”i. Particular as incorporated by some early

Christian theologians

“Logos (Greek, "word,""reason,""ratio"), in ancient and especially in medieval philosophy and theology, the divine reason that acts as the ordering principle of the universe. The 6th-century BC Greek philosopher Heraclitus was the first to use the term Logos in a metaphysical sense. He asserted that the world is governed by a firelike Logos, a divine force that produces the order and pattern discernible in the flux of nature…In Stoicism, as it developed after the 4th century BC, the Logos is conceived as a rational divine power that orders and directs the universe; it is identified with God, nature, and fate. The Logos is "present everywhere" and seems to be understood as both a divine mind and at least a semiphysical force, acting through space and time…At the beginning of the Gospel of John, Jesus Christ is identified with the Logos made incarnate, the Greek word logos being translated as "word" in the English Bible…John's conception of Christ was probably influenced by Old Testament passages as well as by Greek philosophy, but early Christian theologians developed the conception of Christ as the Logos in explicitly Platonic

and Neoplatonic terms (see Neoplatonism). The Logos, for instance, was identified with the will of God, or with the Ideas (or Platonic Forms) that are in the mind of God.” – Contributed By: Robert S. Brumbaugh, "Logos," Microsoft® Encarta® Encyclopedia 99. © 1993-1998 Microsoft Corporation. All rights reserved.

ix. Reference 91. The earliest non-canonical church writers are widely

acknowledge to have held to the view known as “simple foreknowledge” which entails that God is absolutely omniscient and that his foreknowledge is absolute also.

a. Their view was not deterministic or similar to a divine mind the reason or “Ideas” of which were eternal, changeless, and controlled all things

b. Reference 1 (from above)

“Pantheism, Nature and significance, Freedom or determinism – To be sure, Classical Theism holds to the freedom of man but insists that this freedom is compatible with a divine omniscience that includes his knowledge of the total future.” – Encyclopaedia Britannica 2004 Deluxe Edition

2. Justin Martyra. Circa 100-165 A.D.b. Directly addresses that God does have

foreknowledge BUT that there is no fatal necessity in the Christian view despite God’s foreknowledge (i.e. man has freewill)

“But lest some suppose, from what has been said by us, that we say that whatever happens, happens by a fatal necessity, because it is foretold as known beforehand, this too we explain. We have learned from the prophets, and we hold it to be true, that punishments, and chastisements, and good rewards, are rendered according to the merit of each man's actions. Since if it be not so, but all things happen by fate, neither is anything at all in our own power. For if it be fated that this man, e.g., be good, and this other evil, neither is the former meritorious nor the latter to be blamed. And again, unless the human race have the power of avoiding evil and choosing good by free choice, they are not accountable for their actions, of whatever kind they be. But that it is by free choice they both walk uprightly and stumble, we thus demonstrate. We see the same man making a transition to opposite things. Now, if it had been fated that he were to be either good or bad, he could never have been capable of both the opposites, nor of so many transitions. But not even would some be good and others bad, since we thus make fate the cause of evil, and exhibit her as acting in opposition to herself; or that which has been already stated would seem to be true, that neither virtue nor vice is anything, but that things are only reckoned good or evil by opinion; which, as the true word shows, is the greatest impiety and wickedness. But this we assert is inevitable fate, that they who choose the good have worthy rewards, and they who choose the opposite have their merited awards. For not like other things, as trees and

quadrupeds, which cannot act by choice, did God make man: for neither would he be worthy of reward or praise did he not of himself choose the good, but were created for this end;(2) nor, if he were evil, would he be worthy of punishment, not being evil of himself, but being able to be nothing else than what he was made.” – JUSTIN MARTYR, THE FIRST APOLOGY OF JUSTIN, CHAP. XLIII--RESPONSIBILITY ASSERTED.

“So that what we say about future events being foretold, we do not say it as if they came about by a fatal necessity; but God foreknowing all that shall be done by all men, and it being His decree that the future actions of men shall all be recompensed according to their several value, He foretells by the Spirit of prophecy that He will bestow meet rewards according to the merit of the actions done, always urging the human race to effort and recollection, showing that He cares and provides for men.” – JUSTIN MARTYR, THE FIRST APOLOGY OF JUSTIN, CHAP. XLIV.--NOT NULLIFIED BY PROPHECY.

3. Irenaeusa. Circa 125-202 A.D. bishop of Lyons, disciple of St.

Polycarp (a disciple of the Apostle John)i. This first quote is Irenaeus recounting the

Gnostic’s critique of the Christian freewill perspective as problematic while asserting their own deterministic view to be correct

ii. Then Irenaeus critiques their critique1. NOTICE how Irenaeus’ critique

merely repeats Justin’s (i.e. fate/determinism negated by the deservedness of reward and punishment)

“6. Those, again, who maintain the opposite to these ['conclusions], do themselves present the Lord as destitute of power, as if, forsooth, He were unable to accomplish what He willed; or, on the other hand, as being ignorant that they were by nature "material," as these men express it, and such as cannot receive His immortality. "But He should not," say they, "have created angels of such a nature that they were capable of transgression, nor men who immediately proved ungrateful towards Him; for they were made rational beings, endowed with the power of examining and judging, and were not [formed] as things irrational or of a [merely] animal nature, which can do nothing of their own will, but are drawn by necessity and compulsion to what is good, in which things there is one mind and one usage, working mechanically in one groove (inflexibiles el sine judicio), who are incapable of being anything else except just what they had been created." But upon this supposition, neither would what is good be grateful to them, nor communion with God be precious, nor would the good be very much to be sought after, which would present itself without their own proper endeavour, care, or study, but would be implanted of its own accord and without their concern. Thus it would come to pass, that their being good would be of no consequence, because they were so by nature rather than by will, and are

possessors of good spontaneously, not by choice; and for this reason they would not understand this fact, that good is a comely thing, nor would they take pleasure in it. For how can those who are ignorant of good enjoy it? Or what credit is it to those who have not aimed at it? And what crown is it to those who have not followed in pursuit of it, like those victorious in the contest?” – Irenaeus, Against Heresies, Book IV, CHAP. XXXVII.--MEN ARE POSSESSED OF FREE WILL, AND ENDOWED WITH THE FACULTY OF MAKING A CHOICE. IT IS NOT TRUE, THEREFORE, THAT SOME ARE BY NATURE GOOD, AND OTHERS BAD.

iii. Below Irenaeus presents both the freewill of men in becoming evil and being good

1. And he asserts God’s foreknowledge regarding such things

“1. Man has received the knowledge of good and evil. It is good to obey God, and to believe in Him, and to keep His commandment, and this is the life of man; as not to obey God is evil, and this is his death. Since God, therefore, gave [to man] such mental power (magnanimitatem) man knew both the good of obedience and the evil of disobedience, that the eye of the mind, receiving experience of both, may with judgment make choice of the better things; and that he may never become indolent or neglectful of God's command; and learning by experience that it is an evil thing which deprives him of life, that is, disobedience to God, may never attempt it at all, but that, knowing that what preserves his life, namely, obedience to God, is good, he may diligently keep it with all earnestness. Wherefore he has also had a twofold experience, possessing knowledge of both kinds, that with discipline he may make choice of the better things...2. …If then, thou shalt deliver up to Him what is thine that is, faith towards Him and subjection, thou shalt receive His handiwork, and shall be a perfect work of God…3. If, however, thou wilt not believe in Him, and wilt flee from His hands, the cause of imperfection shall be in thee who didst not obey, but not in Him who called [thee]. For He commissioned [messengers] to call people to the marriage, but they who did not obey Him deprived themselves of the royal supper.(3) The skill of God, therefore, is not defective, for He has power of the stones to raise up children to Abraham;(4) but the man who does not obtain it is the cause to himself of his own imperfection. Nor, [in like manner], does the light fail because of those who have blinded themselves; but while it remains the same as ever, those who are [thus] blinded are involved in darkness through their own fault. The light does never enslave any one by necessity; nor, again, does God exercise compulsion upon any one unwilling to accept the exercise of His skill. Those persons, therefore, who have apostatized from the light given by the Father, and transgressed the law of liberty, have done so through their own fault, since they have been created free agents, and possessed of power over themselves. 4. But God, foreknowing all things, prepared fit habitations for both, kindly conferring that light which they desire on those who seek after the light of incorruption, and resort to it; but for the despisers and mockers who avoid and turn themselves away from this light, and who do, as it were, blind themselves, He has prepared darkness suitable to persons who oppose the light, and He has inflicted an appropriate punishment upon those who try to avoid being subject to Him. Submission

to God is eternal rest, so that they who shun the light have a place worthy of their flight; and those who fly from eternal rest, have a habitation in accordance with their fleeing. Now, since all good things are with God, they who by their own determination fly from God, do defraud themselves of all good things; and having been [thus] defrauded of all good things with respect to God, they shall consequently fall under the just judgment of God. For those persons who shun rest shall justly incur punishment, and those who avoid the light shall justly dwell in darkness. For as in the case of this temporal light, those who shun it do deliver themselves over to darkness, so that they do themselves become the cause to themselves that they are destitute of light, and do inhabit darkness; and, as I have already observed, the light is not the cause of such an [unhappy.] condition of existence to them; so those who fly from the eternal light of God, which contains in itself all good things, are themselves the cause to themselves of their inhabiting eternal darkness, destitute of all good things, having become to themselves the cause…” – Irenaeus, Against Heresies, Book IV, CHAP. XXXIX.--MAN IS ENDOWED WITH THE FACULTY OF DISTINGUISHING GOOD AND EVIL; SO THAT, WITHOUT COMPULSION, HE HAS THE POWER, BY HIS OWN WILL AND CHOICE, TO PERFORM GOD'S COMMANDMENTS, BY DOING WHICH HE AVOIDS THE EVILS PREPARED FOR THE REBELLIOUS.

iv. In the quotes below Irenaeus speaks explicitly that…

1. God has “foreknowledge of all things”

2. and that this was “taught by the apostles” (see third quote below)

“2. If, therefore, in the present time also, God, knowing the number of those who will not believe, since He foreknows all things, has given them over to unbelief, and turned away His face from men of this stamp, leaving them in the darkness which they have themselves chosen for themselves, what is there wonderful if He did also at that time give over to their unbelief, Pharaoh, who never would have believed, along with those who were with him? As the Word spake to Moses from the bush: "And I am sure that the king of Egypt will not let you go, unless by a mighty hand."(10).” – Irenaeus, Against Heresies, Book IV, CHAP. XXIX.--REFUTATION OF THE ARGUMENTS OF THE MARCIONITES, WHO ATTEMPTED TO SHOW THAT GOD WAS THE AUTHOR OF SIN, BECAUSE HE BLINDED PHARAOH AND HIS SERVANTS.

“1. …And therefore this [present] fashion has been formed temporary, God foreknowing all things; as I have pointed out in the preceding book,(15) and have also shown, as far as was possible, the cause of the creation of this world of temporal things.” – Irenaeus, Against Heresies, Book V, CHAP. XXXVI.--MEN SHALL BE ACTUALLY RAISED: THE WORLD SHALL NOT BE ANNIHILATED; BUT THERE SHALL BE VARIOUS MANSIONS FOR THE SAINTS, ACCORDING TO THE RANK ALLOTTED TO EACH INDIVIDUAL. ALL THINGS SHALL BE SUBJECT TO GOD THE FATHER, AND SO SHALL HE BE ALL IN ALL.

“2. For all the apostles taught that there were indeed two testaments among the two peoples; but that it was one and the same God who appointed both for the advantage of those men (for whose(7) sakes the testaments were given) who were to believe in God, I have proved in the third book from the very teaching of the apostles; and that the first testament was not given without reason, or to no purpose, or in an accidental sort of manner; but that it subdued(8) those to whom it was given to the service of God, for their benefit (for God needs no service from men), and exhibited a type of heavenly things, inasmuch as man was not yet able to see the things of God through means of immediate vision;(9) and foreshadowed the images of those things which [now actually] exist in the Church, in order that our faith might be firmly established;(10) and contained a prophecy of things to come, in order that man might learn that God has foreknowledge of all things." - Irenaeus, Against Heresies, Book V, CHAP. XXXII.--THAT ONE GOD WAS THE AUTHOR OF BOTH TESTAMENTS, IS CONFIRMED BY THE AUTHORITY OF A PRESBYTER WHO HAD BEEN TAUGHT BY THE APOSTLES.

4. Reference 10a. Open Theists admit that the earliest church believed

in simple foreknowledge.

"Dr. John Sanders: First, simple foreknowledge is the view that God does not know the future because God determines or ordains the future; God knows the future by simply previsioning the future...And so, this view of foreknowledge is perhaps the most popular view of omniscience in terms of applying to foreknowledge throughout church history (the simple foreknowledge view, which started with the early church fathers, has been held by the eastern orthodox church through to today, is popular by many Roman Catholics, and of course in the Arminian Wesleyan tradition). " – Calvinism vs. Open Theism Debate, featuring Dr. James White (Calvinist) and Dr. John Sanders (Open Theist), MPEG Audio File, Part 1 of 5, approximately 13:35-40 minutes in

5. Origena. introduces “within the Christian community” the

novel concept that God exists in a series of time before the creation of this universe

"Origen and Origenism - (1) Eternity of Creation Whatever exists outside of God was created by Him: the Alexandrian catechist always defended this thesis most energetically against the pagan philosophers who admitted an uncreated matter ("De princip.", II, i, 5; "In Genes.", I, 12, in Migne, XII, 48-9). But he believes that God created from eternity, for "it is absurd", he says, "to imagine the nature of God inactive, or His goodness inefficacious, or His dominion without subjects" (De princip., III, v, 3). Consequently he is forced to admit a double infinite series of worlds before and after the present world." - the Catholic Encyclopedia

d. Implications for Calvinism

i. Calvinists use the logical argument above to defend and advance their theology (in which God exercises total and meticulous determinism – all things happen because they are specifically what God has willed).

ii. Scriptural Obstacles1. Calvinists will have to explain passages that depict…

a. God changing his mindb. God not knowing things in advancec. Conditional propheciesd. God inviting humans to petition Him to intervene

(as if God’s mind or decisions were passive and could be influenced by outside factors)

e. Humans have free will2. Explanations offered…

a. These passages contain language that is illusory (i.e. illusion).

b. Often, God or the author of the text is using a technique of anthropomorphizing (i.e. depicting God in finite, human terms).

c. This is necessary since humans are limited (finite) in understanding and so for certain topics God can only relate ideas as best he can in terms that humans can understand, even if they are not entirely accurate.

d. Prayer i. Does not actually petition God to act or in

any way bring about any response from God who must remain impassive

ii. Ought to be done because it is God’s command

iii. It is good because…1. it honors God’s place2. it expresses concern for others

3. Criticisms of explanations…a. This has God creating and knowingly conveying

false and inaccurate concepts to mankind.b. How does someone determine when (on which

topics) God is speaking in this way? i. i.e. when God’s words can be taken as

absolutely accurate on face value vs. when God’s words can be regarded as inaccurate because humans won’t understand the reality?

c. The logic of the explanation is fundamentally undermined by the theologian who believes he has

figured out the reality beyond the limited and inaccurate language.

i. If humans can understand the reality beyond the illusory or anthropomorphic language of a passage, then this removes the justification for categorizing some passages as illusory or anthropomorphic.

d. Prayer is illusory also because there is no real interaction or petitioning even possible

e. Implications for Open Theismi. Open Theism is a version of Freewill Theology because it affirms

the choices of all creatures are free from divine determinism.1. But Open Theism criticizes traditional Freewill theology

as…a. logically inconsistent internallyb. still holding to Calvinistic and Platonic ideasc. consequently holding ideas that logically lead to…

i. Calvinism (and Platonism) ii. Determinism and the denial of free will.

2. Note: Since traditional Freewill Theology specifically rejects the logical link offered by Platonism and Calvinism, Open Theists…

a. Cannot criticize traditional Freewill as Platonic or Calvinist

b. At the most can criticize that traditional Freewill is logically in error concerning this link.

i. And then they would have to logically prove the link.

ii. Because they accept the logical link between absolute divine knowledge and divine determinism, Open Theists must reject both in order to reject either one.

iii. Consequently, Open Theism rejects…1. omniscience as traditionally defined in Christianity2. foreknowledge as traditionally defined in Christianity

iv. Conversely, Open Theism asserts…1. although God’s knowledge is vast, it is not automatic,

absolute, or complete2. instead, for God, knowledge must acquired, learned, and/or

logically calculated3. thus, God does not know events with absolute and

automatic certainty4. Open Theists attribute the vastness of God’s knowledge

and its relatively strong probability to the fact that God’s powers of perception and reason are equally vastly superior to those of any created being

v. The name “Open Theism” is reflective of this idea that events, including the future, are “open” from God’s own vantage point.

vi. Scriptural Obstacles1. Open Theists will have to explain passages that depict…

a. God as knowing all thingsb. God having accurate and meticulously detailed

knowledge of events far in the futurec. God as exercising determinism

2. Explanations offered…a. Redefine what “knowing all things” means.

i. i.e. God knows all that it is possible to know.

b. Acknowledge that God does exercise determinism over a limited number of general things (never trivial or meticulous things), giving God some detailed knowledge of select future events.

c. Suggest an additional hermeneutic principle i. Acknowledges Calvinist interpretation of

some passages as accurateii. Asserts that the overriding interpretive

question is one of God’s attributes (ex. the omni’s) or God’s character

1. attribute priority in interpretation leads to Calvinism

2. character priority in interpretation leads to Open Theism

3. Criticisms of explanations…a. These statements are fine when left in vague form

but when examined for specifics, they fall apart. b. The “hermeneutic” principle is really not

“hermeneutical” in any sense of the word i. it has nothing to do with the science of

interpretationii. this is just acknowledging the application of

bias and justifying it by calling it a hermeneutic principle

iii. It is nothing less than a “pick and choose” hermeneutic where contrary passages are subordinated or ignored as a matter of “justifiable principle”

f. Implications for our view (a Freewill point of view)i. At home within the larger family of traditional Freewill theology

concerning the idea that traditional absolute omniscience can logically co-exist with free will (does not require determinism).

ii. Concerning the logical link between absolute knowledge and determinism.

1. We reject the logical link between absolute knowledge and determinism (including the Calvinistic definitions of “immutability” and “impassivity”).

2. We affirm the Platonic origin of this faulty logic.iii. Consequence of rejecting this logical link…

1. We can maintain belief in God’s total, absolute, and automatic knowledge over all things past, present, and future.

a. Which in a very limited sense we share with Calvinism.

2. And we can simultaneously reject Calvinistic monergistic and meticulous determinism and instead affirm absolute free will.

a. Which we share with Open Theism. iv. Our View

1. Scriptural Obstaclesa. We will have to explain passages that depict…

i. (like Calvinists) because we believe in omniscience

1. God changing his mind2. God not knowing things in advance3. Conditional prophecies4. God inviting humans to petition Him

to intervene (as if God’s mind or decisions were passive and could be influenced by outside factors)

ii. (like Open Theists) because we believe in freewill and reject total determinism

1. God as exercising determinism2. Explanations offered…

a. Appeal to different operating procedures voluntarily undertaken by the various members of the Trinity.

i. Allow us to accommodate all passages real and accurate descriptions, not illusory

b. Acknowledge that God does exercise determinism over a limited number of general things (never trivial or meticulous things).

i. Compose the list of such things from scripture.

ii. Not go beyond those things listed specifically in scripture.

3. Criticisms of explanations…a. Differentiations regarding the Trinity are rejected as

scripturally baseless.i. Assert incarnation as “the dividing line,” not

before

b. The logical necessity between divine determinism and absolute divine knowledge is reaffirmed.

c. (From Calvinists only) Assert that a meticulous, divine determinism is taught by scripture (not just over select events).

II. Honing in on the Issues: Important Clarificationsa. Introduction:

i. Many of these clarifications will remove arguments from the debate, which may often be introduced unfairly or in confusion.

ii. Other clarifications will simply help to keep key issues in focus in the face of potential distraction or confusion during the analysis.

b. Appearance of key terms in scripturei. Fact: Many theological terms do not appear in scripture

ii. Examples1. the Trinity2. the Incarnation3. determinism

iii. Commentary: these are terms invented to summarily refer to multifaceted concepts delineated in various passages throughout the Bible

1. no one expects such terms to be in the Bibleiv. Implication: the fact that words/phrases like “omniscience,” “time”

or “beginning of time” do not appear in scripture is not evidence of anything

c. Number of passages commenting on a particular issuei. Fact: there may only be a handful of passages that teach or

comment on any particular doctrine explicitlyii. Examples: This is true for all sides

1. limited number of examples/passages asserting the specific kind of foreknowledge or omniscience needed as proof

2. likewise a limited number of examples/passages where God changes his mind or seems not to have information

iii. Commentary: 1. doctrinal views hardly ever result from a single verse2. it is cumulative, building progressively one implication in

one verse upon another implication in the next verse on that topic to create a whole picture

iv. Implications: the number of passages asserting one doctrine or another is not an insufficiency for a particular point of view

d. Equivocation of key termsi. Term: omniscience

1. Issue:a. Open Theists may affirm belief that God is

“omniscient” meaning all-knowing, or that God’s knowledge is “exhaustive,” or that God knows the future

i. This makes them sound like they agree with such orthodox terms

"Dr. John Sanders: The question is, 'Does God have perfect knowledge of future events?' And though I'm supposed to take the negative position on that, to be honest I have to answer that question in the affirmative. Yes, God does have perfect knowledge of future events. But we have to get the question much more refined. And that is, what's the nature of the future and what are events? Because I don't believe the future exists. And so I don't believe those events are there. So, God has perfect knowledge of all reality and God's knowledge of reality is as reality is. If the future doesn't exist, then God knows it doesn't exist and God doesn't have any illusions about a reality that does not exist." – Calvinism vs. Open Theism Debate, featuring Dr. James White (Calvinist) and Dr. John Sanders (Open Theist), MPEG Audio File, Part 1 of 5, approximately 20 minutes in

b. but they may not specify that what they mean by this is that God can know everything it is possible to know but its not possible to know the future

2. Solution:a. Use the terms “omniscient” and “exhaustive” with

its normal definition to be inclusive of all events and facts throughout all history, etc. past, present, and future

ii. Term: knowledge or “knows”1. Issue: different sides use the phrase “God knows” to refer

to different thingsa. Traditional Omniscience and Foreknowledge:

i. based upon a divine faculty that has direct/immediate access to all facts/information

ii. since access to all facts/information is direct/immediate, the “knowing” is certain, accurate, and exhaustive

b. Open Theism: Deductive or Predictive Expertisei. based on deduction from limited* known set

of facts/information1. *limited but extremely extensive

ii. God “knows” in the sense that the combination of

1. his relatively large amount of information

2. and his supreme deductive skills create a probability that is extremely high

3. *although not absolutely certain nor always correct

iii. Conclusions:

1. What must be proved is absolute, certain, exhaustive knowledge that is beyond mere deductive/predictive expertise

e. Equivocation on Mechanismsi. Issue: Open Theists may affirm that God does have some absolute,

certain knowledge even concerning the futureii. Commentary: but they limit this to a fixed (relatively small)

number of issues or items that God has himself decided to determine

iii. Implications: while Open Theists can admit some absolute, certain knowledge of the future, their mechanism for this is selective (limited) determinism not foreknowledge

iv. Conclusions:1. keep it clear that the issue is whether or not God has a

faculty/mechanism for knowing all things directly2. examine whether selective determinism is a viable

explanation in all of the specific cases when it is invokeda. the existence of occasions when selective

determinism is not a viable explanation would require that such knowledge is attained by traditional omniscience and foreknowledge

f. Demand for Explanations/Standard of Adequacyi. Issue: Open Theism might raise the criticism: how could God

“know” events that have not happened yet?ii. Facts:

1. Many of the “how’s” behind God are left unanswered in theology.

2. They are thought to be properties of/part of the definition of being “God.”

iii. Commentary:1. No one, including Open Theists, finds it necessary to

explain “how” God can create out of nothing by merely commanding things to come into existence.

a. No one thought it was required to first explain how this could happen before believing scripture’s assertion that this did happen.

2. Even some Open Theists would grant God an exhaustive and certain knowledge of at least the past and present.

a. But “how” (by what faculty) does God survey all those events/facts, etc.?

iv. Conclusions:1. Open Theists do not require an explanation for “how” with

regard to other central doctrines about God that they themselves affirm.

2. The demand for a particular view to explain “how” God can or does do something simply is NOT…

a. a valid standard of adequacy or validityb. a prerequisite for accepting scripture’s

assertions on that topicg. Insufficient Scriptural Appeals – (common scriptures that don’t

necessarily prove anything)i. Introduction:

1. These are passages that might be appealed to in the debate as proof for one point or another that…

a. Either need clarification on exactly what they depictb. Or that we will not appeal to on the grounds that we

think they are not strong enough to function as proof.

ii. Proof of Absolute Foreknowledge? Names in the Book of Life 1. Revelation 13 and 21 refer to a book in heaven in which

“names are written from the foundation of the world”

Revelation 13:8 And all that dwell upon the earth shall worship him, whose names are not written in the book of life of the Lamb slain from the foundation of the world.

Revelation 17:8 The beast that thou sawest was, and is not; and shall ascend out of the bottomless pit, and go into perdition: and they that dwell on the earth shall wonder, whose names were not written in the book of life from the foundation of the world, when they behold the beast that was, and is not, and yet is.

Revelation 20:12 And I saw the dead, small and great, stand before God; and the books were opened: and another book was opened, which is the book of life: and the dead were judged out of those things which were written in the books, according to their works.

Revelation 21:27 And there shall in no wise enter into it any thing that defileth, neither whatsoever worketh abomination, or maketh a lie: but they which are written in the Lamb‘s book of life.

2. It is often argued that for the phrase “written from the foundation of the world” necessarily implies foreknowledge

3. Neither the term “foreknowledge” nor the term “omniscience” is mentioned here.

a. Nor is the context about such issues.4. Ongoing Record or Foreknown List?

a. Rather than all the names being written down all at once, Revelation could simply be referring to names written down over the course of history starting from the earliest times as each person entered into covenant with God.

b. In this case, these verses would simply be statements of how all saints from all ages are under one covenant arrangement with God receiving the same reward (i.e. progressive dispensationalism) rather than being about foreknowledge.

c. As such, it could be argued that this book is comparable to Numbers 1, which is largely a list and numbering of the people of Israel by family name who were in covenant with God.

i. This is interpretation of Numbers 1 itself is further corroborated by comparison to Exodus 32:32-33 (which comes earlier) and Deuteronomy 9:14.

d. That neither the book nor the verses in Revelation are evidence of foreknowledge is potentially further corroborated by other passages which speak of names being “blotted out” of the book.

i. It could be argued that the “final outcome” was not recorded from the beginning.

ii. But, that names were being added and removed over time as history and decisions unfold.

Exodus 32:32 Yet now, if thou wilt forgive their sin––; and if not, blot me, I pray thee, out of thy book which thou hast written. 33 And the LORD said unto Moses, Whosoever hath sinned against me, him will I blot out of my book.

Deuteronomy 9:14 Let me alone, that I may destroy them, and blot out their name from under heaven: and I will make of thee a nation mightier and greater than they.

Psalm 69:28 Let them be blotted out of the book of the living, and not be written with the righteous.

Revelation 3:5 He that overcometh, the same shall be clothed in white raiment; and I will not blot out his name out of the book of life, but I will confess his name before my Father, and before his angels.

III. Preliminary Examination: Related Fundamental Topicsa. Introduction –

i. Here we want to talk about two fundamental topics that are related to the debate between Calvinism, Traditional Freewill Theology (along with our particular Freewill view), and Open Theism

ii. Those fundamental topics are:1. God’s attributes2. God’s relationship with time

iii. These topics will help established the groundwork for more central issues later on.

b. God’s attributesi. Recall standard differentiation between character traits (just, wise,

loving) and attributes (omni’s, etc.)ii. It seems reasonable to understand God’s attributes as

volitionally activated “capacities.” 1. God does not exercise his full capacity at all times.2. Neither does God have to learn or progress toward an

unrealized potential.3. But instantly whenever he wills he can exercise his full

capacity or not or to whatever degree he wills4. For emphasis…

a. His capacity does not grow but is always complete and full.

b. It is simply his exercise of that capacity that is not always at the full, but anywhere within the range up to the fullness of his capacity.

iii. Example: God as creator1. Scripture depicts creation as having a starting point, before

which nothing was made.a. This is an essential conclusion if we are going to

maintain that created things are not coeternal with God.

2. Prior to God’s creating, he always had the capacity to create.

3. But only at the moment of creation did God choose to exercise the full capacity of this attribute of his.

a. Yet, God did not have to learn progressively to be good at creating or to reach a full potential.

b. Instead, he creates the whole universe and it is all “good” within just six days.

i. Then he is done with creating and rests. iv. This model is theoretically applicable to at least some of God’s

other attributes as well.1. Omnipresence – which is more familiar to scripture’s

depiction?a. God is actually everywhere and in all creation?

(perhaps pantheistic)b. Or, God has a central locus or focal location but he

can be anywhere he wants instantly at any time?i. The following passages might be cited in

support of the idea that God is everywhere or that he permeates creation.

1. Strong’s Concordance Numbers are included behind key words.

ii. Acts 17:28

Acts 17:28 For in 1722 him we live, and move, and have our being; as certain also of your own poets have said, For we are also his offspring.

1722 en a primary preposition denoting (fixed) position (in place, time or state), and (by implication) instrumentality (medially or constructively), i.e. a relation of rest (intermediate between 1519 and 1537); TDNT-2:537,233; prep AV-in 1902, by 163, with 140, among 117, at 113, on 62, through 39, misc 265; 2801 1) in, by, with etc.

iii. The Greek word “en” in the phrase “in him we live, and move, and have our being” is critical

1. “en” could be declaring that we exist “in” God

2. but it could also be saying that it is “by” God, because of God, that we live, move, and have our being

3. the Greek definition allows for both4. here are some clear examples in

which “en” means “by means of” rather than “in” in the sense of location

Matthew 17:21 Howbeit this kind goeth not out but by 1722 prayer and fasting.

Matthew 23:16 Woe unto you, ye blind guides, which say, Whosoever shall swear by 1722 the temple, it is nothing; but whosoever shall swear by 1722 the gold of the temple, he is a debtor!..18 And, Whosoever shall swear by 1722 the altar, it is nothing; but whosoever sweareth by 1722 the gift that is upon it, he is guilty…20 Whoso therefore shall swear by 1722 the altar, sweareth by 1722 it, and by 1722 all things thereon…21 And whoso shall swear by 1722 the temple, sweareth by 1722 it, and by 1722 him that dwelleth therein. 22 And he that shall swear by 1722 heaven, sweareth by 1722 the throne of God, and by 1722 him that sitteth thereon.

Luke 11:15 But some of them said, He casteth out devils through 1722 Beelzebub the chief of the devils…18 If Satan also be divided against himself, how shall his kingdom stand? because ye say that I cast out devils through 1722 Beelzebub. 19 And if I by 1722 Beelzebub cast out devils, by 1722 whom do your sons cast them out? therefore shall they be your judges. 20 But if I with 1722 the finger of God cast out devils, no doubt the kingdom of God is come upon you.

John 13:35 By 1722 this shall all men know that ye are my disciples, if ye have love one to another 1722.

John 16:30 Now are we sure that thou knowest all things, and needest not that any man should ask thee: by 1722 this we believe that thou camest forth from God.

Acts 1:3 To whom also he shewed himself alive after his passion by 1722 many infallible proofs, being seen of them forty days, and speaking of the things pertaining to the kingdom of God:

Acts 13:39 And by 1722 him all that believe are justified from all things, from which ye could not be justified by 1722 the law of Moses.

Romans 14:21 It is good neither to eat flesh, nor to drink wine, nor any thing whereby 1722 thy brother stumbleth, or is offended, or is made weak.

iv. Romans 11:36

Romans 11:36 For of 1537 him, and through 1223 him, and to 1519 him, are all things: to whom be glory for ever. Amen.

1. The phrase “of (1537) him” can mean “out from God” in the sense of creation

1537 ek a primary preposition denoting origin (the point whence action or motion proceeds), from, out (of place, time, or cause; literal or figurative; ; prep AV-of 366, from 181, out of 162, by 55, on 34, with 25, misc 98; 921 1) out of, from, by, away from

2. The phrase “through (1223) him” can mean “by means of” or “the ground or reason by which something is or is not done”

a. In this sense, “all things” exist by instrumentality, by means of God’s creative power

1223 dia a primary preposition denoting the channel of an act; TDNT-2:65,149; prep AV-by 241, through 88, with 16, for 58, for ... sake 47, therefore + 5124 44, for this cause + 5124 14, because 52, misc 86; 646 1) through 1a) of place 1a1) with

1a2) in 1b) of time 1b1) throughout 1b2) during 1c) of means 1c1) by 1c2) by the means of 2) through 2a) the ground or reason by which something is or is not done 2a1) by reason of 2a2) on account of 2a3) because of for this reason 2a4) therefore 2a5) on this account

3. And the phrase “to (1519) him” can mean “for” in the sense purpose or serving a purpose

a. i.e. of God being the one for whom we are created

b. ex. to serve him, for his pleasure, etc.

1519 eis a primary preposition; TDNT-2:420,211; prep AV-into 573, to 281, unto 207, for 140, in 138, on 58, toward 29, against 26, misc 322; 1774 1) into, unto, to, towards, for, among

Matthew 5:13 Ye are the salt of the earth: but if the salt have lost his savour, wherewith shall it be salted? it is thenceforth good for 1519 nothing, but to be cast out, and to be trodden under foot of men.

Matthew 8:4 And Jesus saith unto him, See thou tell no man; but go thy way, shew thyself to the priest, and offer the gift that Moses commanded, for 1519 a testimony unto them.

Matthew 10:18 And ye shall be brought before governors and kings for my sake, for 1519 a testimony against them and the Gentiles.

Matthew 26:13 Verily I say unto you, Wheresoever this gospel shall be preached in the whole world, there shall also this, that this woman hath done, be told for 1519 a memorial of her.

Matthew 26:28 For this is my blood of the new testament, which is shed for many for 1519 the remission of sins.

Matthew 27:9 Then was fulfilled that which was spoken by Jeremy the prophet, saying, And they took the thirty pieces of silver, the price of him that was valued, whom they of the children of Israel did value; 10 And gave them for 1519 the potter’s field, as the Lord appointed me.

Luke 2:34 And Simeon blessed them, and said unto Mary his mother, Behold, this child is set for 1519 the fall and rising again of many in Israel; and for 1519 a sign which shall be spoken against;

Luke 9:13 But he said unto them, Give ye them to eat. And they said, We have no more but five loaves and two fishes; except we should go and buy meat for 1519 all this people.

v. Hebrew 2:10

Hebrews 2:10 For it became him, for 1223 whom 3739 are all things 3956, and 2532 by 1223 whom 3739 are all things 3956, in bringing many sons unto glory, to make the captain of their salvation perfect through sufferings.

1. once again, the phrase “through (1223) whom” can mean “by means of” or “the ground or reason by which something is or is not done”

vi. 1 Corinthians 8:6

1 Corinthians 8:6 But to us there is but one God, the Father, of 1537 whom are all things, and we 2249 in 1519 him; and one Lord Jesus Christ, by 1223 whom are all things, and we 2249 by 1223 him.

1. once again, the phrase “of (1537) whom” can mean “out from God” in the sense of creation

2. and the phrase “in (1519) him” can mean “for” in the sense purpose or serving a purpose

a. i.e. of God being the one for whom we are created

b. ex. to serve him, for his pleasure, etc.

3. and again, the phrase “by (1223) him” can mean “by means of” or “the ground or reason by which something is or is not done”

a. In this sense, “all things” exist by instrumentality, by means of God’s creative power

vii. Ephesians 4:6

Ephesians 4:6 One God and Father of all, who is above 1909 all, and through 1223 all, and in 1722 you 5213 all.

1. the phrase “above (1909) all” means literally that God is above or superior to all

2. the word “you” occurs in the last phrase “in 1722 you 5213 all”

a. the word “you” can here be referential to Christians, not the mass of mankind

b. clearly God is “in” all Christians (as we keep His word – John 14:23)

1909 epi a root; ; prep AV-on 196, in 120, upon 159, unto 41, to 41, misc 339; 896 1) upon, on, at, by, before 2) of position, on, at, by, over, against 3) to, over, on, at, across, against

5213 humin irregular dative case of 5210; ; pron AV-you 598, ye 13, your 6, not tr 2, misc 3; 622 1) you

3. similarly, the concept of “one God and Father of all” and “above all” in the two preceding phrases could relate specifically to Christians as well, not the whole of mankind

a. God is clearly over his people (and all people) in the sense of being in authority and over his people in a protective sense

b. certainly scripture talks in places about how the ungodly

have another “father” – how God is not the “father” of the ungodly

i. John 8:38-44, ii. Romans 8:14-16

c. and likewise, scripture also at times speaks of God as specifically the Christian God rather than the God of those who reject him

i. John 20:17ii. John 20:28

iii. Revelation 3:12iv. Contrast to 2

Corinthians 4:44. like wise, the immediately preceding

phrase “through 1223” all” could simply refer to God being “with” all Christians

a. even if not referring to “Christians” only, this could mean that God is “with” all things, in the sense that he has not abandoned his creation but works on its behalf

i. i.e. “God is with you”

Luke 1:28 And the angel came in unto her, and said, Hail, thou that art highly favoured, the Lord is with 3326 thee: blessed art thou among women.

3326 meta a primary preposition (often used adverbially); TDNT-7:766,1102; prep

AV-with 345, after 88, among 5, hereafter + 5023 4, afterward + 5023 4, against 4, not tr 1, misc 32; 473 1) with, after, behind

1223 dia a primary preposition denoting the channel of an act; TDNT-2:65,149; prep AV-by 241, through 88, with 16, for 58, for ... sake 47, therefore + 5124 44, for this cause + 5124 14, because 52, misc 86; 646 …1a1) with

viii. “God filling all things”

1. in passages such as Ephesians 1:23, Ephesians 4:10, and 1 Corinthians 14:28 we find phrases indicating that God is “him that fills all things” and God being “all in all”

2. Question: do these passages teach that God is everywhere and in everything?

Ephesians 1:19 And what is the exceeding greatness of his power to us-ward who believe, according to the working of his mighty power, 20 Which he wrought in Christ, when he raised him from the dead, and set him at his own right hand in the heavenly places, 21 Far above all principality, and power, and might, and dominion, and every name that is named, not only in this world, but also in that which is to come: 22 And hath put all things under his feet, and gave him to be the head over all things to the church, 23 Which is his body, the fulness of him that filleth all in all. 2:1 And you hath he quickened, who were dead in trespasses and sins; 2 Wherein in time past ye walked according to the course of this world, according to the prince of the power of the air, the spirit that now worketh in the children of disobedience: 3 Among whom also we all had our conversation in times past in the lusts of our flesh, fulfilling the desires of the flesh and of the mind; and were by nature the children of wrath, even as others. 4 But God, who is rich in mercy, for his great love wherewith he loved us, 5 Even when we were dead in sins, hath quickened us together with Christ, (by grace ye are saved;) 6 And hath raised us up together, and made us sit together in heavenly places in Christ Jesus:

Ephesians 4:9 (Now that he ascended, what is it but that he also descended first into the lower parts of the earth? 10 He that descended is the same also that ascended up far above all heavens, that he might fill all things.)

1 Corinthians 15:24 Then cometh the end, when he shall have delivered up the kingdom to God, even the Father; when he shall have put down all rule and all authority and power. 25 For he must reign, till he hath put all enemies under his feet. 26 The last enemy that shall be destroyed is death. 27 For he hath put all things under his feet. But when he saith all things are put under him, it is manifest that he is excepted, which did put all things under him. 28 And when all things shall be subdued unto him, then shall the Son also himself be subject unto him that put all things under him, that God may be all in all.

3. No. These passages are speaking of God’s immortality, his trait of existing forever.

a. God intends to fill all creation with this so that the visible, corruptible world will endure for all eternity.

b. Including both wicked and righteous men.

4. We can see the passages themselves connect this “filling” with the power evident in Christ’s resurrection, when Christ’s human body was made immortal.

a. 1 Corinthians 15 (from above) goes on to speak of the immortalization of the saints as part of this victory over and ultimate subduing of “death”

1 Corinthians 15:50 Now this I say, brethren, that flesh and blood cannot inherit the kingdom of God; neither doth corruption inherit incorruption. 51 Behold, I shew you a mystery; We shall not all sleep, but we shall all be changed, 52 In a moment, in the twinkling of an eye, at the last trump: for the trumpet shall sound, and the dead shall be raised incorruptible, and we shall be changed. 53 For this corruptible must put on incorruption, and this mortal must put on immortality. 54 So when this corruptible shall have put on incorruption, and this mortal shall have put on immortality, then shall be brought to pass the saying that is written, Death is swallowed up in victory. 55 O death, where is thy sting? O grave, where is thy victory? 56 The sting of death is sin; and the strength of sin is the law. 57 But thanks be to God, which giveth us the victory through our Lord Jesus Christ.

5. In fact, the same mighty power of God that immortalizes is the power that enables Jesus Christ to subdue all things.

Phillippians 3:20 For our conversation is in heaven; from whence also we look for the Saviour, the Lord Jesus Christ: 21 Who shall change our vile body, that it may be fashioned like unto his glorious body, according to the working whereby he is able even to subdue all things unto himself.

6. We can see these passages connect this process to the specific timeframe of the millennium – key events happening both at the beginning and end of the millennium

a. At the start of the millennium, Jesus returns and upon seeing his face, this power fills and immortalizes the saints so that they can

rule with him and be instruments of him subjecting and preparing the whole corruptible, visible world to immortalization

i. Notice the constant association of the phrase “children of God” with this process

Luke 20:36 Neither can they die any more: for they are equal unto the angels; and are the children of God, being the children of the resurrection.

1 John 3:2 Beloved, now are we the sons of God, and it doth not yet appear what we shall be: but we know that, when he shall appear, we shall be like him; for we shall see him as he is.

Romans 8:11 But if the Spirit of him that raised up Jesus from the dead dwell in you, he that raised up Christ from the dead shall also quicken your mortal bodies by his Spirit that dwelleth in you...13 For if ye live after the flesh, ye shall die: but if ye through the Spirit do mortify the deeds of the body, ye shall live. 14 For as many as are led by the Spirit of God, they are the sons of God...17 And if children, then heirs; heirs of God, and joint-heirs with Christ; if so be that we suffer with him, that we may be also glorified together. 18 For I reckon that the sufferings of this present time are not worthy to be compared with the glory which shall be revealed in us. 19 For the earnest expectation of the creature waiteth for the manifestation of the sons of God. 20 For the creature was made subject to vanity, not willingly, but by reason of him who hath subjected the same in hope, 21 Because the creature itself also shall be delivered from the bondage of corruption into the glorious liberty of the children of God. 22 For we know that the whole creation groaneth and travaileth in pain together until now. 23 And not only they, but ourselves also, which have the firstfruits of the Spirit, even we ourselves groan within ourselves, waiting for the adoption, to wit, the redemption of our body.

b. at the end of the millennium, with the visible realm restored by Christ’s reign, the rest of mankind are judged, resurrected and made immortal, sent to their eternal reward or punishment, and the earth is transformed (made immortal) by the coming of the face of God the Father

John 5:28 Marvel not at this: for the hour is coming, in the which all that are in the graves shall hear his voice, 29 And shall come forth; they that have done good, unto the resurrection of life; and they that have done evil, unto the resurrection of damnation.

Revelation 20:1 And I saw an angel come down from heaven, having the key of the bottomless pit and a great chain in his hand. 2 And he laid hold on the dragon, that old serpent, which is the Devil, and Satan, and bound him a thousand years, 3 And cast him into the bottomless pit, and shut him up, and set a seal upon him, that he should deceive the nations no more, till the thousand years should be fulfilled: and after that he must be loosed a little season. 4 And I saw thrones, and they sat upon them, and judgment was given unto them: and I saw the souls of them that were beheaded for the witness of Jesus, and for the word of God, and which had not worshipped the beast, neither his image, neither had received his mark upon their foreheads, or in their hands; and they lived and reigned with Christ a thousand years. 5 But the rest of the dead lived not again until the thousand years were finished. This is the first resurrection. 6 Blessed and holy is he that hath part in the first resurrection: on such the second death hath no power, but they shall be priests of God and of Christ, and shall reign with him a thousand years. 7 And when the thousand years are expired, Satan shall be loosed out of his prison, 8 And shall go out to deceive the nations which are in the four quarters of the earth, Gog and Magog, to gather them together to battle: the number of whom is as the sand of the sea. 9 And they went up on the breadth of the earth, and compassed the camp of the saints about, and the beloved city: and fire came down from God out of heaven, and devoured them. 10 And the devil that deceived them was cast into the lake of fire and brimstone, where the beast and the false prophet are, and shall be tormented day and night for ever and ever. 11 And I saw a great white throne, and him that sat on it, from whose face the earth and the heaven fled away; and there was found no place for them. 12 And I saw the dead, small and great, stand before God; and the books were opened: and another book was opened, which is the book of life: and the dead were judged out of those things which were written in the books, according to their works. 13 And the sea gave up the dead which were in it; and death and hell delivered up the dead which were in them: and they were judged every man according to their works.

7. likewise, the phrase from Ephesians 4:6 that God is “through all” and “in all” could refer to the culmination of this historical process in which God will one day enforce his power over all and be “through” all and “in” all in the sense of extending his immortality into all creation

a. (even the phrase “Father of all” could refer to the future culmination of this process –

see Luke 20, 1 John 3, Romans 8 above)

Ephesians 4:6 One God and Father of all, who is above 1909 all, and through 1223 all, and in 1722 you 5213 all.

ix. Summary1. none of these passage explicitly or

necessarily or even naturally indicate that God is “in” all creation, i.e. everywhere

2. none of these passages teaches that God presently “fills all” things

a. such phrases only speak of the process of God making the visible world immortal, which is not a present reality but culminates at a particular point in time in the future

x. Psalm 139 might be suggested as one of the strongest passages on omnipresence

1. yet in this passage, God’s presence is really used to refer to his “sight” or awareness of all things and his ability to reach and council man anywhere rather than God actually being in all places himself

2. moreover, in this passage, God’s presence in any location is arguably the product of God moving from one location to another in pursuit of the Psalmist (as seen in verse 7-8)…

a. (even in the sense that God arrives first because of his omniscience concerning the Psalmist – verse 2)

b. Rather than as a result of God being ever-present everywhere

Psalm 139:1 To the chief Musician, A Psalm of David. O LORD, thou hast searched me, and known me. 2 Thou knowest my downsitting and mine uprising, thou understandest my thought afar off. 3 Thou compassest my path and my lying down, and art acquainted with all my ways. 4 For there is not a word in my tongue, but, lo, O LORD, thou knowest it altogether. 5 Thou hast beset me behind and before, and laid

thine hand upon me. 6 Such knowledge is too wonderful for me; it is high, I cannot attain unto it. 7 Whither shall I go from thy spirit? or whither shall I flee from thy presence? 8 If I ascend up into heaven, thou art there: if I make my bed in hell, behold, thou art there. 9 If I take the wings of the morning, and dwell in the uttermost parts of the sea; 10 Even there shall thy hand lead me, and thy right hand shall hold me. 11 If I say, Surely the darkness shall cover me; even the night shall be light about me. 12 Yea, the darkness hideth not from thee; but the night shineth as the day: the darkness and the light are both alike to thee. 13 For thou hast possessed my reins: thou hast covered me in my mother’s womb. 14 I will praise thee; for I am fearfully and wonderfully made: marvellous are thy works; and that my soul knoweth right well. 15 My substance was not hid from thee, when I was made in secret, and curiously wrought in the lowest parts of the earth. 16 Thine eyes did see my substance, yet being unperfect; and in thy book all my members were written, which in continuance were fashioned, when as yet there was none of them. 17 How precious also are thy thoughts unto me, O God! how great is the sum of them! 18 If I should count them, they are more in number than the sand: when I awake, I am still with thee. 19 Surely thou wilt slay the wicked, O God: depart from me therefore, ye bloody men. 20 For they speak against thee wickedly, and thine enemies take thy name in vain. 21 Do not I hate them, O LORD, that hate thee? and am not I grieved with those that rise up against thee? 22 I hate them with perfect hatred: I count them mine enemies. 23 Search me, O God, and know my heart: try me, and know my thoughts: 24 And see if there be any wicked way in me, and lead me in the way everlasting.

xi. In contrast to Psalm 139 (and particularly in contrast to the idea that God is everywhere), scripture is repeatedly clear that God dwells in a specific location called heaven and on a specific location in heaven on a throne (that is in a heavenly temple)

1. Notice that while the first 3 passages declare that the heavens cannot contain God…

a. these verses do not say that God is everywhere

b. they do not say that God is everywhere throughout creation

c. they are about God being transcendent beyond creation, not about God being everywhere throughout creation

i. (even the heavens are part of creation – see Genesis 1: 1-2, 6-10, 14-20, 2:1)

1 Kings 8:27 But will God indeed dwell on the earth? behold, the heaven and heaven of heavens cannot contain thee; how much less this house that I have builded?

2 Chronicles 2:6 But who is able to build him an house, seeing the heaven and heaven of heavens cannot contain him? who am I then, that I should build him an house, save only to burn sacrifice before him?

2 Chronicles 6:18 But will God in very deed dwell with men on the earth? behold, heaven and the heaven of heavens cannot contain thee; how much less this house which I have built!

Job 22:12 Is not God in the height of heaven? and behold the height of the stars, how high they are!

Psalms 11:4 The LORD is in his holy temple, the LORD‘S throne is in heaven: his eyes behold, his eyelids try, the children of men.

Psalms 14:2 The LORD looked down from heaven upon the children of men, to see if there were any that did understand, and seek God.

Psalms 53:2 God looked down from heaven upon the children of men, to see if there were any that did understand, that did seek God.

Psalms 102:19 For he hath looked down from the height of his sanctuary; from heaven did the LORD behold the earth.

Psalms 115:16 The heaven, even the heavens, are the LORD’S: but the earth hath he given to the children of men.

Ecclesiastes 5:2 Be not rash with thy mouth, and let not thine heart be hasty to utter any thing before God: for God is in heaven, and thou upon earth: therefore let thy words be few.

Daniel 2:28 But there is a God in heaven that revealeth secrets, and maketh known to the king Nebuchadnezzar what shall be in the latter days. Thy dream, and the visions of thy head upon thy bed, are these;

Isaiah 66:1 Thus saith the LORD, The heaven is my throne, and the earth is my footstool: where is the house that ye build unto me? and where is the place of my rest?

Matthew 5:34 But I say unto you, Swear not at all; neither by heaven; for it is God‘s throne:

Mark 16:19 So then after the Lord had spoken unto them, he was received up into heaven, and sat on the right hand of God.

Acts 7:49 Heaven is my throne, and earth is my footstool: what house will ye build me? saith the Lord: or what is the place of my rest?

Acts 7:55 But he, being full of the Holy Ghost, looked up stedfastly into heaven, and saw the glory of God, and Jesus standing on the right hand of God,

Hebrews 9:24 For Christ is not entered into the holy places made with hands, which are the figures of the true; but into heaven itself, now to appear in the presence of God for us:

1 Peter 3:22 Who is gone into heaven, and is on the right hand of God; angels and authorities and powers being made subject unto him.

Revelation 3:12 Him that overcometh will I make a pillar in the temple of my God, and he shall go no more out: and I will write upon him the name of my God, and the name of the city of my God, which is new Jerusalem, which cometh down out of heaven from my God: and I will write upon him my new name.

Revelation 4:1 After this I looked, and, behold, a door was opened in heaven: and the first voice which I heard was as it were of a trumpet talking with me; which said, Come up hither, and I will shew thee things which must be hereafter. 2 And immediately I was in the spirit: and, behold, a throne was set in heaven, and one sat on the throne.

Revelation 11:19 And the temple of God was opened in heaven, and there was seen in his temple the ark of his testament: and there were lightnings, and voices, and thunderings, and an earthquake, and great hail.

Revelation 15:8 And the temple was filled with smoke from the glory of God, and from his power; and no man was able to enter into the temple, till the seven plagues of the seven angels were fulfilled.

Revelation 20:9 And they went up on the breadth of the earth, and compassed the camp of the saints about, and the beloved city: and fire came down from God out of heaven, and devoured them.

Revelation 21:2 And I John saw the holy city, new Jerusalem, coming down from God out of heaven, prepared as a bride adorned for her husband. 3 And I heard a great voice out of heaven saying, Behold, the tabernacle of God is with men, and he will dwell with them, and they shall be his people, and God himself shall be with them, and be their God.

Revelation 21:10 And he carried me away in the spirit to a great and high mountain, and shewed me that great city, the holy Jerusalem, descending out of heaven from God.

2. Omnipotence – which is more familiar to scripture’s depiction?

a. God is using his power to control and cause all that happens?

b. Or, God has the ability to do whatever he wants but he is not yet enforcing his will entirely by his great power and instead many things are currently allowed to disobey his will?

Hebrew 2:8 Thou hast put all things in subjection under his feet. For in that he put all in subjection under him, he left nothing that is not put under him. But now we see not yet all things put under him.

Revelation 12:7 And there was war in heaven: Michael and his angels fought against the dragon; and the dragon fought and his angels, 8 And prevailed not; neither was their place found any more in heaven. 9 And the great dragon was cast out, that old serpent, called the Devil, and Satan, which deceiveth the whole world: he was cast out into the earth, and his angels were cast out with him. 10 And I heard a loud voice saying in heaven, Now is come salvation, and strength, and the kingdom of our God, and the power of his Christ: for the accuser of our brethren is cast down, which accused them before our God day and night.

1 Corinthians 15:24 Then cometh the end, when he shall have delivered up the kingdom to God, even the Father; when he shall have put down all rule and all authority and power. 25 For he must reign, till he hath put all enemies under his feet. 26 The last enemy that shall be destroyed is death. 27 For he hath put all things under his feet. But when he saith all things are put under him, it is manifest that he is excepted, which did put all things under him. 28 And when all things shall be subdued unto him, then shall the Son also himself be subject unto him that put all things under him, that God may be all in all.

3. Omniscience and foreknowledge – which is more familiar to scriptures depiction?

a. Options:i. God has all facts presently in mind at all

times? ii. Or, God is able to call to mind any

information any time?1. In this regard, is it similar to but the

complete and perfected form of imperfect, limited human knowing – humans have limited knowledge and God would have all knowledge, but perhaps like us, he calls to mind specific items from the totality of his knowledge as needed or at will?

iii. Important Note: 1. This designation of God having all

information but not having it all presently in mind does not necessitate that God has “forgotten” things that he once knew.

2. Illustrative Example: a. Right now we are all thinking

about this study.b. Does that mean we all forgot

our date of birth?c. No, while this study is

presently on our mind and our birthdays are not, that does not mean we forgot our birthdays temporarily.

d. The information pertaining to our birthdays is known to us all the time and we can call it to mind at will and especially when prompted by other things we see or hear, etc.

3. Implications: a. In the same way that we

know our birthday at all times even though we do not have that information presently on our mind at all times, scripture seems to present that God knows all things but at any given moment may have only some of that information presently on his mind while still being able to call the rest of the information to mind at will.

b. In this way, God is able to focus on particular information rather than necessarily having all information on his mind at all times in full detail (as Christians might popularly imagine).

c. It is not that God is incapable of having all information

presently on his mind at once, he certainly could and that would represent his full capacity, but he simply does not exercise the fullness of his capacity all the time.

b. Options:i. God has all things in view at all times?

ii. Or, at different times God looks at some things and not at others?

c. Certainly some passages assert that God “knows” hidden things (like men’s hearts) or even “knows all things”

Matthew 6:8 Be not ye therefore like unto them: for your Father knoweth what things ye have need of, before ye ask him.

Matthew 6:32 (For after all these things do the Gentiles seek:) for your heavenly Father knoweth that ye have need of all these things.

Matthew 24:36 But of that day and hour knoweth no man, no, not the angels of heaven, but my Father only.

Mark 13:32 But of that day and that hour knoweth no man, no, not the angels which are in heaven, neither the Son, but the Father.

Matthew 12:24 But when the Pharisees heard it, they said, This fellow doth not cast out devils, but by Beelzebub the prince of the devils. 25 And Jesus knew their thoughts, and said unto them, Every kingdom divided against itself is brought to desolation; and every city or house divided against itself shall not stand: 26 And if Satan cast out Satan, he is divided against himself; how shall then his kingdom stand? 27 And if I by Beelzebub cast out devils, by whom do your children cast them out? therefore they shall be your judges. 28 But if I cast out devils by the Spirit of God, then the kingdom of God is come unto you. 29 Or else how can one enter into a strong man’s house, and spoil his goods, except he first bind the strong man? and then he will spoil his house. 30 He that is not with me is against me; and he that gathereth not with me scattereth abroad. 31 Wherefore I say unto you, All manner of sin and blasphemy shall be forgiven unto men: but the blasphemy against the Holy Ghost shall not be forgiven unto men. 32 And whosoever speaketh a word against the Son of man, it shall be forgiven him: but whosoever speaketh against the Holy Ghost, it shall not be forgiven him, neither in this world, neither in the world to come.

Luke 6:6 And it came to pass also on another sabbath, that he entered into the synagogue and taught: and there was a man whose right hand was withered. 7 And the scribes and Pharisees watched him, whether he would heal on the sabbath day; that they might find an accusation against him. 8 But he knew their thoughts, and said to the man which had

the withered hand, Rise up, and stand forth in the midst. And he arose and stood forth. 9 Then said Jesus unto them, I will ask you one thing; Is it lawful on the sabbath days to do good, or to do evil? to save life, or to destroy it? 10 And looking round about upon them all, he said unto the man, Stretch forth thy hand. And he did so: and his hand was restored whole as the other. 11 And they were filled with madness; and communed one with another what they might do to Jesus.

Luke 16:15 And he said unto them, Ye are they which justify yourselves before men; but God knoweth your hearts: for that which is highly esteemed among men is abomination in the sight of God.

Acts 15:8 And God, which knoweth the hearts, bare them witness, giving them the Holy Ghost, even as he did unto us;

1 John 3:20 For if our heart condemn us, God is greater than our heart, and knoweth all things.

i. But these passages are less specific1. they do not indicate how God knows

a. i.e. how God’s faculty/mechanism for knowing operates

2. nor do they differentiate between… a. having knowledge/being

acquainted with information b. and having information

presently in mindii. because they are do not contain such

specifics, they cannot be said to offer contradictory information to the specifics offered in other passages

1. they should be considered more general statements allowing the specifics to be filled in by other passages

d. Other passages…i. relay more specifics about the faculty by

which God knows (how it works) ii. AND differentiate between

knowing/acquaintance with information vs. having information present in mind

e. In 2 ways that support the volitional capacity…i. God’s knowledge is often compared

metaphorically to sight.ii. God is depicted in terms of remembrance.

f. For example, regarding God’s knowledge of men’s hearts, while some passages (above) simply state this general fact, when other passages are more specific, the describe this knowledge in terms of “sight” or a type of perception

1 Samuel 16:7 But the LORD said unto Samuel, Look not on his countenance, or on the height of his stature; because I have refused him: for the LORD seeth not as man seeth; for man looketh on the outward appearance, but the LORD looketh on the heart.

Psalm 44:21 Shall not God search this out? for he knoweth the secrets of the heart.

g. Other passage relate this process in terms of all things being simply open or available to God’s gaze, without indicating that all things are in view at the same time

i. later passages will specify this point, showing that God’s gaze focuses on specific things at a time, not necessarily all at once (i.e. not all presently in mind)

Proverbs 15:11 Hell and destruction are before the LORD: how much more then the hearts of the children of men?

Hebrews 4:12 For the word of God is quick, and powerful, and sharper than any twoedged sword, piercing even to the dividing asunder of soul and spirit, and of the joints and marrow, and is a discerner of the thoughts and intents of the heart. 13 Neither is there any creature that is not manifest in his sight: but all things are naked and opened unto the eyes of him with whom we have to do.

h. In fact, scripture speaks repeatedly of God’s knowledge in terms of sight.

i. Notice: some of these statements are God’s own description of himself, not just men describing God

Genesis 1:4 And God saw the light, that it was good: and God divided the light from the darkness…10 And God called the dry land Earth; and the gathering together of the waters called he Seas: and God saw that it was good…12 And the earth brought forth grass, and herb yielding seed after his kind, and the tree yielding fruit, whose seed was in itself, after his kind: and God saw that it was good...18 And to rule over the day and over the night, and to divide the light from the darkness: and God saw that it was good…21 And God created great whales, and every living creature that moveth, which

the waters brought forth abundantly, after their kind, and every winged fowl after his kind: and God saw that it was good…25 And God made the beast of the earth after his kind, and cattle after their kind, and every thing that creepeth upon the earth after his kind: and God saw that it was good…31 And God saw every thing that he had made, and, behold, it was very good. And the evening and the morning were the sixth day.

Genesis 38:7 And Er, Judah’s firstborn, was wicked in the sight of the LORD; and the LORD slew him.

Genesis 33:10 And Jacob said, Nay, I pray thee, if now I have found grace in thy sight, then receive my present at my hand: for therefore I have seen thy face, as though I had seen the face of God, and thou wast pleased with me.

Exodus 15:26 And said, If thou wilt diligently hearken to the voice of the LORD thy God, and wilt do that which is right in his sight, and wilt give ear to his commandments, and keep all his statutes, I will put none of these diseases upon thee, which I have brought upon the Egyptians: for I am the LORD that healeth thee.

Exodus 33:12 And Moses said unto the LORD, See, thou sayest unto me, Bring up this people: and thou hast not let me know whom thou wilt send with me. Yet thou hast said, I know thee by name, and thou hast also found grace in my sight. 13 Now therefore, I pray thee, if I have found grace in thy sight, shew me now thy way, that I may know thee, that I may find grace in thy sight: and consider that this nation is thy people…17 And the LORD said unto Moses, I will do this thing also that thou hast spoken: for thou hast found grace in my sight, and I know thee by name.

Numbers 32:13 And the LORD‘S anger was kindled against Israel, and he made them wander in the wilderness forty years, until all the generation, that had done evil in the sight of the LORD, was consumed.

Deuteronomy 4:25 When thou shalt beget children, and children’s children, and ye shall have remained long in the land, and shall corrupt yourselves , and make a graven image, or the likeness of any thing, and shall do evil in the sight of the LORD thy God, to provoke him to anger:

Deuteronomy 12:28 Observe and hear all these words which I command thee, that it may go well with thee, and with thy children after thee for ever, when thou doest that which is good and right in the sight of the LORD thy God.

Deuteronomy 17:2 If there be found among you, within any of thy gates which the LORD thy God giveth thee, man or woman, that hath wrought wickedness in the sight of the LORD thy God, in transgressing his covenant,

Judges 3:7 And the children of Israel did evil in the sight of the LORD, and forgat the LORD their God, and served Baalim and the groves.

2 Samuel 7:19 And this was yet a small thing in thy sight, O Lord GOD; but thou hast spoken also of thy servant’s house for a great while to come. And is this the manner of man, O Lord GOD?

1 Kings 9:3 And the LORD said unto him, I have heard thy prayer and thy supplication, that thou hast made before me: I have hallowed this house, which thou hast built, to put my name there for ever; and mine eyes and mine heart shall be there perpetually…6 But if ye shall at all turn from following me, ye or your children, and will not keep my commandments and my statutes which I have set before you, but go and serve other gods, and worship them: 7 Then will I cut off Israel out of the land which I have given them; and this house, which I have hallowed for my name, will I cast out of my sight; and Israel shall be a proverb and a byword among all people:

1 Kings 11:29 And it came to pass at that time when Jeroboam went out of Jerusalem, that the prophet Ahijah the Shilonite found him in the way; and he had clad himself with a new garment; and they two were alone in the field:…31 And he said to Jeroboam, Take thee ten pieces: for thus saith the LORD, the God of Israel, Behold, I will rend the kingdom out of the hand of Solomon, and will give ten tribes to thee…38 And it shall be, if thou wilt hearken unto all that I command thee, and wilt walk in my ways, and do that is right in my sight, to keep my statutes and my commandments, as David my servant did; that I will be with thee, and build thee a sure house, as I built for David, and will give Israel unto thee.

2 Kings 1:13 And he sent again a captain of the third fifty with his fifty. And the third captain of fifty went up, and came and fell on his knees before Elijah, and besought him, and said unto him, O man of God, I pray thee, let my life, and the life of these fifty thy servants, be precious in thy sight.

2 Kings 16:2 Twenty years old was Ahaz when he began to reign, and reigned sixteen years in Jerusalem, and did not that which was right in the sight of the LORD his God, like David his father.

2 Kings 21:12 Therefore thus saith the LORD God of Israel, Behold, I am bringing such evil upon Jerusalem and Judah, that whosoever heareth of it, both his ears shall tingle. 15 Because they have done that which was evil in my sight, and have provoked me to anger, since the day their fathers came forth out of Egypt, even unto this day.

2 Kings 23:27 And the LORD said, I will remove Judah also out of my sight, as I have removed Israel, and will cast off this city Jerusalem which I have chosen, and the house of which I said, My name shall be there.

1 Chronicles 19:13 Be of good courage, and let us behave ourselves valiantly for our people, and for the cities of our God: and let the LORD do that which is good in his sight.

2 Chronicles 7:20 Then will I pluck them up by the roots out of my land which I have given them; and this house, which I have sanctified for my name, will I cast out of my sight, and will make it to be a proverb and a byword among all nations.

2 Chronicles 36:5 Jehoiakim was twenty and five years old when he began to reign, and he reigned eleven years in Jerusalem: and he did that which was evil in the sight of the LORD his God.

2 Chronicles 36:12 And he did that which was evil in the sight of the LORD his God, and humbled not himself before Jeremiah the prophet speaking from the mouth of the LORD.

Proverbs 3:4 So shalt thou find favour and good understanding in the sight of God and man.

Isaiah 43:3 For I am the LORD thy God, the Holy One of Israel, thy Saviour: I gave Egypt for thy ransom, Ethiopia and Seba for thee. 4 Since thou wast precious in my sight, thou hast been honourable, and I have loved thee: therefore will I give men for thee, and people for thy life.

Jeremiah 4:1 If thou wilt return, O Israel, saith the LORD, return unto me: and if thou wilt put away thine abominations out of my sight, then shalt thou not remove.

Jeremiah 7:13 And now, because ye have done all these works, saith the LORD, and I spake unto you, rising up early and speaking, but ye heard not; and I called you, but ye answered not;…15 And I will cast you out of my sight, as I have cast out all your brethren, even the whole seed of Ephraim.

Jeremiah 7:30 For the children of Judah have done evil in my sight, saith the LORD: they have set their abominations in the house which is called by my name, to pollute it.

Jeremiah 15:1 Then said the LORD unto me, Though Moses and Samuel stood before me, yet my mind could not be toward this people: cast them out of my sight, and let them go forth.

Jeremiah 18:10 If it do evil in my sight, that it obey not my voice, then I will repent of the good, wherewith I said I would benefit them.

Jeremiah 34:13 Thus saith the LORD, the God of Israel; I made a covenant with your fathers in the day that I brought them forth out of the land of Egypt, out of the house of bondmen, saying,…15 And ye were now turned, and had done right in my sight, in

proclaiming liberty every man to his neighbour; and ye had made a covenant before me in the house which is called by my name:

Amos 9:1 I saw the Lord standing upon the altar: and he said, Smite the lintel of the door, that the posts may shake: and cut them in the head, all of them; and I will slay the last of them with the sword: he that fleeth of them shall not flee away, and he that escapeth of them shall not be delivered. 2 Though they dig into hell, thence shall mine hand take them; though they climb up to heaven, thence will I bring them down: 3 And though they hide themselves in the top of Carmel, I will search and take them out thence; and though they be hid from my sight in the bottom of the sea, thence will I command the serpent, and he shall bite them:

Malachi 2:17 Ye have wearied the LORD with your words. Yet ye say, Wherein have we wearied him? When ye say, Every one that doeth evil is good in the sight of the LORD, and he delighteth in them; or, Where is the God of judgment?

Luke 1:15 For he shall be great in the sight of the Lord, and shall drink neither wine nor strong drink; and he shall be filled with the Holy Ghost, even from his mother’s womb.

Luke 16:15 And he said unto them, Ye are they which justify yourselves before men; but God knoweth your hearts: for that which is highly esteemed among men is abomination in the sight of God.

Acts 4:19 But Peter and John answered and said unto them, Whether it be right in the sight of God to hearken unto you more than unto God, judge ye.

Acts 8:21 Thou hast neither part nor lot in this matter: for thy heart is not right in the sight of God.

2 Corinthians 2:17 For we are not as many, which corrupt the word of God: but as of sincerity, but as of God, in the sight of God speak we in Christ.

2 Corinthians 4:2 But have renounced the hidden things of dishonesty, not walking in craftiness, nor handling the word of God deceitfully; but by manifestation of the truth commending ourselves to every man’s conscience in the sight of God.

2 Corinthians 7:12 Wherefore, though I wrote unto you, I did it not for his cause that had done the wrong, nor for his cause that suffered wrong, but that our care for you in the sight of God might appear unto you.

Galatians 3:11 But that no man is justified by the law in the sight of God, it is evident: for, The just shall live by faith.

1 Thessalonians 1:3 Remembering without ceasing your work of faith, and labour of love, and patience of hope in our Lord Jesus Christ, in the sight of God and our Father;

1 Timothy 2:3 For this is good and acceptable in the sight of God our Saviour;

1 Timothy 6:13 I give thee charge in the sight of God, who quickeneth all things, and before Christ Jesus, who before Pontius Pilate witnessed a good confession;

1 Peter 3:4 But let it be the hidden man of the heart, in that which is not corruptible, even the ornament of a meek and quiet spirit, which is in the sight of God of great price.

i. Regarding God looking at one thing or another at different times vs. having all things in view at once.

Genesis 1:4 And God saw the light, that it was good: and God divided the light from the darkness.

Genesis 1:10 And God called the dry land Earth; and the gathering together of the waters called he Seas: and God saw that it was good.

Genesis 1:12 And the earth brought forth grass, and herb yielding seed after his kind, and the tree yielding fruit, whose seed was in itself, after his kind: and God saw that it was good.

Genesis 1:18 And to rule over the day and over the night, and to divide the light from the darkness: and God saw that it was good.

Genesis 1:21 And God created great whales, and every living creature that moveth, which the waters brought forth abundantly, after their kind, and every winged fowl after his kind: and God saw that it was good.

Genesis 1:25 And God made the beast of the earth after his kind, and cattle after their kind, and every thing that creepeth upon the earth after his kind: and God saw that it was good.

Genesis 1:31 And God saw every thing that he had made, and, behold, it was very good. And the evening and the morning were the sixth day.

Genesis 6:5 And GOD saw that the wickedness of man was great in the earth, and that every imagination of the thoughts of his heart was only evil continually.

Genesis 6:12 And God looked upon the earth, and, behold, it was corrupt; for all flesh had corrupted his way upon the earth.

Genesis 29:31 And when the LORD saw that Leah was hated, he opened her womb: but Rachel was barren.

Exodus 2:25 And God looked upon the children of Israel, and God had respect unto them.

Deuteronomy 32:19 And when the LORD saw it, he abhorred them, because of the provoking of his sons, and of his daughters.

2 Kings 14:26 For the LORD saw the affliction of Israel, that it was very bitter: for there was not any shut up, nor any left, nor any helper for Israel.

2 Chronicles 12:7 And when the LORD saw that they humbled themselves, the word of the LORD came to Shemaiah, saying, They have humbled themselves; therefore I will not destroy them, but I will grant them some deliverance; and my wrath shall not be poured out upon Jerusalem by the hand of Shishak.

Psalms 14:2 The LORD looked down from heaven upon the children of men, to see if there were any that did understand, and seek God.

Psalms 53:2 God looked down from heaven upon the children of men, to see if there were any that did understand, that did seek God.

Psalms 102:19 For he hath looked down from the height of his sanctuary; from heaven did the LORD behold the earth; 20 To hear the groaning of the prisoner; to loose those that are appointed to death;

Isaiah 59:15 Yea, truth faileth; and he that departeth from evil maketh himself a prey: and the LORD saw it, and it displeased him that there was no judgment.

Jonah 3:10 And God saw their works, that they turned from their evil way; and God repented of the evil, that he had said that he would do unto them; and he did it not.

j. Regarding how the “sight” model works…i. Does this mean that God is learning in the

sense that he is acquiring more information as he “sees / surveys” new things?

1. No.2. Think of human sight in conjunction

with the passages above in which God looks at one thing or chooses not to look on another.

3. With human sight there is the entire sphere of what our eye perceives while within that entire scope of view there is only a narrow focal area.

a. Consequently, we actually see a lot more information than what we focus on.

4. So long as God’s “sight” and “knowledge” are conceived in similar terms, then God is not “learning” or acquiring new information.

a. Like human visual focus, God can look or not look at some things, some information, at any given time.

i. Within the volitional capacity model, God could even enlarge his focal area to focus on all information at once.

b. But, also like human sight, God would have an entire sphere of sight beyond just the focal area and God’s entire sphere of sight would always be aware of all things, past, present, and future.

ii. Important Delineation:1. The concept is that he sees perfectly

and fully wherever he chooses to look.

2. He can look at all things at once if he desired, that is within his full capacity.

3. And beyond what God is specifically “looking at” (his focus), God is also aware of all other information.

4. So his vision is perfect, accurate, certain, and complete.

5. But his vision is volitional in the sense that God can choose how much out of all information he desires to have “in view” at any given time.

6. This model is further supported and explained by the next point…

k. Scripture frequently depicts God’s knowledge in terms of “remembrance”

i. This strongly asserts that God has all information but at any given time he chooses to only call or have select information present in his mind

1. human awareness/memory vs. recalling something to mind would be a finite, imperfect version of this

2. this is not to say “memory” in the sense of having forgotten and then remembering

3. humans have a lot of facts in their mind that they have not forgotten but that they simple don’t have presently on their mind

4. example: if asked what was your first car? Most people would know that immediately, its not forgotten, but it was simply not presently in their minds until they choose to call it to mind

Leviticus 26:40 If they shall confess their iniquity, and the iniquity of their fathers, with their trespass which they trespassed against me, and that also they have walked contrary unto me; 41 And that I also have walked contrary unto them, and have brought them into the land of their enemies; if then their uncircumcised hearts be humbled, and they then accept of the punishment of their iniquity: 42 Then will I remember my covenant with Jacob, and also my covenant with Isaac, and also my covenant with Abraham will I remember; and I will remember the land.

1 Samuel 15:2 Thus saith the LORD of hosts, I remember that which Amalek did to Israel, how he laid wait for him in the way, when he came up from Egypt.

2 Chronicles 6:42 O LORD God, turn not away the face of thine anointed: remember the mercies of David thy servant.

Nehemiah 1:8 Remember, I beseech thee, the word that thou commandedst thy servant Moses, saying, If ye transgress, I will scatter you abroad among the nations:

Psalms 25:7 Remember not the sins of my youth, nor my transgressions: according to thy mercy remember thou me for thy goodness’ sake, O LORD.

Psalms 79:8 O remember not against us former iniquities: let thy tender mercies speedily prevent us: for we are brought very low.

Psalms 137:7 Remember, O LORD, the children of Edom in the day of Jerusalem; who said, Rase it, rase it, even to the foundation thereof.

Isaiah 43:25 I, even I, am he that blotteth out thy transgressions for mine own sake, and will not remember thy sins.

Isaiah 64:9 Be not wroth very sore, O LORD, neither remember iniquity for ever: behold, see, we beseech thee, we are all thy people.

Jeremiah 14:10 Thus saith the LORD unto this people, Thus have they loved to wander, they have not refrained their feet, therefore the LORD doth not accept them; he will now remember their iniquity, and visit their sins.

Jeremiah 31:34 And they shall teach no more every man his neighbour, and every man his brother, saying, Know the LORD: for they shall all know me, from the least of them unto the greatest of them, saith the LORD: for I will forgive their iniquity, and I will remember their sin no more.

Lamentations 5:1 Remember, O LORD, what is come upon us: consider, and behold our reproach.

Hosea 8:13 They sacrifice flesh for the sacrifices of mine offerings, and eat it; but the LORD accepteth them not; now will he remember their iniquity, and visit their sins: they shall return to Egypt.

Hosea 9:9 They have deeply corrupted themselves, as in the days of Gibeah: therefore he will remember their iniquity, he will visit their sins.

Ezekiel 21:24 Therefore thus saith the Lord GOD; Because ye have made your iniquity to be remembered, in that your transgressions are discovered, so that in all your doings your sins do appear; because, I say, that ye are come to remembrance, ye shall be taken with the hand.

Acts 10:31 And said, Cornelius, thy prayer is heard, and thine alms are had in remembrance in the sight of God.

Revelation 16:19 And the great city was divided into three parts, and the cities of the nations fell: and great Babylon came in remembrance before God, to give unto her the cup of the wine of the fierceness of his wrath.

Revelation 18:5 For her sins have reached unto heaven, and God hath remembered her iniquities.

l. Possible objectionsi. Some might argue that these passages

conveying God’s knowledge in terms of “sight” and “remembrance” are

anthropomorphizing and do not really reflect how the mind of God works.

ii. But then the issue becomes…1. It’s not as if they can present

scripture passage to explicitly overturn these depictions.

2. So, where do they get their information about how God’s knowledge works?

3. And on what grounds do they discount scripture’s depiction of God’s knowledge as inaccurate and unusable for constructing a model of God’s faculty of knowledge?

m. Summaryi. Scripture appears to depict that God’s

knowledge is analogous to perception, using “sight” as a metaphor

1. It depicts that God can see all things2. But that God does not always choose

to see everything at once3. Sometimes he sees or looks at

specific thingsii. Similarly, God’s awareness is depicted in

terms of “remembrance” 1. not that God forgets2. he is aware of all things3. but scripture depicts that God

chooses what to call to mind and what not to have in mind at any given time

iii. In both ways, God’s capacity is shown as flawless, complete, and perfectly accurate

iv. But the fullness of his capacity is not exercised at all time

v. God’s volition or choice determines what he “looks at” and what he “remembers” or not at any given time

n. What this model of omniscience accommodates…i. It accommodates the simple foreknowledge

understanding present in the hearers of the apostles, the earliest post-canonical Church.

1. They saw God as having real, certain knowledge of the future, not merely expert prediction (as Open Theists assert).

ii. And it accommodates scripture passages in which God knows meticulous, trivial details of events far in the future.

v. Relevance of this “volitional capacity” model to this study1. the fact that God has the capacity to enforce his will utterly

but does not exercise that full capacity at all times rules out meticulous determinism

a. in contrast, general and limited determinism still work quite well

2. the fact that God does not have all things presently in mind at all times but is able to call to mind any information he wants at any time will be very helpful later on to our understanding of how foreknowledge works with divine “ordination” in a freewill model

c. God inside or outside of time?i. Positions

1. Traditional view (and Calvinist view)a. Time itself began at the creation in Genesis 1.b. God always did exist and still does exist outside of

time.2. Open Theism

a. Time has always existed.b. God has always existed in a progression of time,

even from all eternity past prior to the creation week of Genesis 1.

3. Our positiona. Time itself began at the creation in Genesis 1.b. Since the creation, God himself has entered into and

experiences the progression of time.ii. Philosophical (i.e. strictly logical) Arguments

1. Disclaimera. Scripture says very little about things prior to

creation, especially explicit or direct statements.b. So philosophical or logical explanations play some

role in figuring out these issues.c. Of course, the philosophical and logical arguments

must be compatible with what it is said in scripture. d. And even starting from scripture, it is necessary to

take what scripture says and logically model it so that we have a sensible explanation for unbelievers who would question whether the Christian concept of God makes any working sense or is absurd.

2. Introductiona. Each view has 2 components

i. Whether God is inside of timeii. Whether time itself began

3. Traditional view – a. View

i. God is outside of timeii. Time began at creation

b. Logical Argumentsi. If God is inside of time, then God is

necessarily subject to change – he is no longer immutable or impassible.

ii. If God is subject to any kind of change, then he is subject to some thing outside himself (even if just abstract time and change).

1. If God is subject to anything outside himself, then he is not therefore supreme or “God.”

4. Open Theism – a. View

i. God is inside of time and always has beenii. Time did not begin at creation – there has

always been time even for God prior to creation

1. time is not a created thing or law like gravity

2. time is merely the progression of events or states from earlier to later ones

b. Argumentsi. It makes no sense to think of God existing

or thinking or doing anything for all eternity without there being a progression of time.

ii. Without time, God’s thoughts, etc. would have be stagnant and inactive (i.e. utterly unchanging) right until creation.

1. (Hypothetical example: If God’s thoughts were utterly unchanging, then God could not have decided at a specific point to create “now” and so either there would be no creation or God would have always decided to create “now” and creation would always exist.)

5. Our Viewsa. Views

i. Time was created at creation.ii. God existed outside of time before creation

but has chosen to exist inside of time since creation.

1. NOTE:a. Our position that since

creation God has existed inside of time demonstrates our objectivity.

b. Given that one of the main issues in this debate is whether or not God has foreknowledge (and we are arguing in the affirmative), it would be more advantageous to our position if we could argue that God was outside of time.

c. However, we do not – why?d. Because, having examined

this issue both logically and scripturally, we believe that God must be inside of time since creation.

e. Thus, objectivity has caused us to take a position that is less advantageous.

b. (Open Theist View 1) – The idea that time is not a created thing or natural law or force like gravity, etc.)

i. If time is not a created law or force like gravity (for example) then why is time affected by gravity, slowing down or speeding up due to gravitation forces?

1. The amount of the relationship between gravity and time is accurately predictable and measurable by experimentation.

a. Accepted as observable fact by secular scientists.

“Cosmos – Under these circumstances, Albert Einstein taught in his theory of general relativity that the gravitational field of everything in the universe so warps space and time as to require a very careful reevaluation of quantities whose seemingly elementary natures are normally taken for granted.” – Encyclopaedia Britannica 2004 Deluxe Edition

"Time dilation – The time-dilation effect predicted by special relativity has been accurately confirmed by observations of the increased lifetime of unstable elementary particles traveling at nearly the speed of light. The clock-paradox effect also has been

substantiated by experiments comparing the elapsed time of an atomic clock on Earth with that of an atomic clock flown in an airplane. The latter experiments, furthermore, have confirmed a gravitational contribution to time dilation, as predicted by the theory of general relativity." - Encyclopaedia Britannica 2004 Deluxe Edition

“Time, VII TIME DILATION – Time is not a physical constant, although the passage of time in any one place can be measured with great accuracy and precision. The effect of motion and gravity on time is that it is dilated or expanded. In 1905 Albert Einstein formulated the effect of motion on time in his special theory of relativity, and in 1917 he formulated the effect of gravity on time in his general theory of relativity. These effects were observed in experiments conducted in the 1960s and 1970s. In one such experiment in 1971, atomic clocks were carried on two high-speed aircraft. One traveled eastward, that is, in the rotational direction of the earth, and one westward. After the flight, the onboard clocks were found to have either lost or gained time (relative to a ground-based atomic clock) depending on their direction of travel, an effect of motion, and their altitude, an effect of gravity. The results confirmed the predictions made in Einstein's theories of relativity.” - "Time," Microsoft® Encarta® Encyclopedia 99. © 1993-1998 Microsoft Corporation. All rights reserved.

b. Accepted as observable fact by Christian scientists.

“The differential rate of time…is scientifically sound. Both experiments and Einstein’s theory of relativity confirm that in a cosmos only partially filled with matter, the rates of physical processes would be slower at the center of the matter than at the edge.” – 2 “Starlight and Time,” Dr. Russell Humphreys, RealOne Player, 18 minutes, 40 seconds

“In a bounded [i.e. having an edge] universe, clocks in different places can tick (or register time) at drastically different rates.” – Starlight and Time, Dr. Russel Humphreys, Ph.D., (in physics), Copyright 1994 by Master Books, United States of America, p. 29

ii. The fact that time is affected by another natural force/law such as gravity demonstrates that time is more than just the abstract concept of events or states transpiring.

iii. It is itself a natural law or force that God uses to regulate the passing of events and states, etc. in relation to one another an in relation to other natural forces, laws, objects, etc.

c. (Open Theist Argument 1) – Concerning God existing in time for all eternity past, infinite regress is an insurmountable problem.

i. If time exists for eternity past, then there would literally be an infinite amount of time that would have transpired before God created.

1. But an infinite amount of anything cannot transpire.

2. We’d still be waiting somewhere amidst the infinite span of time that had to transpire before the point of creation.

3. And there would be no creation.ii. The existence of creation proves that there

was no infinite amount of time prior to creation.

iii. At least prior to creation, God must have existed outside of time.

d. (Open Theist Argument 2) – Concerning God existing without time and what God did in that state?

i. Neither human experience nor human reason (all being exclusively inside of time) are necessarily adequately equipped to construct or imagine what that “would have” or “must have” been like for God in such a situation.

ii. God himself has revealed very little if anything prior to the earliest events pertaining to his creating.

iii. We simply have no basis for making deductions about what it “must have” been like for God prior to the creation week recorded in Genesis 1.

e. (Additional Open Theist Argument) – If the future is known then to God the future and the past “exist” in the same way that the present exists for us.

i. There simple does not seem to be any logical necessity for the central premise of this argument.

ii. This kind of conclusion depends to some degree on…

1. how God is able to see the future.2. and on whether or not God knows

counterfactual futures, etc. (discussed below).

iii. For instance, since God’s existence is not dependent upon time, (especially since in our view he existed before time existed), then it is logical to conclude that God’s knowledge is likewise not dependent upon the passage of time.

1. As such, his knowledge of a future event would not require that the future was “present” (i.e. presently real) for God.

iv. Ultimately, since we do not know by what means or “how” God is able to know the future (or anything including the past or present), we have no basis for asserting what his knowledge of the future means for “what is real” and “now” in God’s mind.

v. And once God himself entered time at creation, then as a consequence, God experiences the present as distinct from the past and future, similar to how we do.

f. (Additional Open Theist Argument) – Concerning the consequences of a God who grows in knowledge and exists before creation in an infinite duration of time.

i. If God grows in knowledge, then God’s knowledge decreases as we move backward in time.

ii. If God exists in infinite time before creation, then his knowledge likewise would decrease toward an infinite degree as we move farther backward into that past time.

iii. This would result in a God who at one point…

1. is very ignorant and has almost no knowledge.

2. is not very wise, given that wisdom (knowing what to do as a result of knowledge) is inherently dependent to some degree on the amount of knowledge that one has.

3. in addition, so long as God’s moral goodness or God’s justice is tied to his wisdom, this also opens the door that at a certain point in time God when God was not very wise, he was

also not very morally good or just either

iv. So, these two fundamental Open Theist concepts automatically (logically speaking) have doctrinal consequences that are entirely unacceptable within the Judeo-Christian worldview.

v. Concerning the logic of this issue, the only solution is that either…

1. God does not grow in knowledge over time.

2. God is outside of time (at least prior to creation.)

g. (Traditional and Calvinist Argument 1) – Concerning God being outside of time.

i. Illustrative articulation: The traditional and Calvinist “God as outside of time” models typically contrast God’s view from outside of time with man’s view from within time.

1. To human experience and perception only the present moment is true while the past and future do not “exist” right now.

2. God’s perception has been contrasted to this aspect of human experience and perception so, assuming he is outside of time, the past and future are just as much occurring, real, and in existence to God as the present is to us.

a. In this way, traditional and Calvinistic views have actually tried to explain the mechanism by which God knows the future.

b. In contrast, as stated earlier, we leave this mechanism unexplained just like God’s ability to create by command out of nothing.

i. It is simply part of what it is to be God and we cannot nor need not understand “how” it would be accomplished.

ii. (And we accept that God can do these things for other reasons not blind faith or assumption).

ii. Question: Is creation co-eternal with God?1. The traditional view says no and all

Christians must agree with this.iii. Question: Does God know that creation has

not always existed with him?1. Again, the answer has to be “yes.”

iv. Consequently, God is necessarily aware of…

1. his existence alone when there was no creation

2. that he currently exists along with other things, even all creation

3. that this state of existing along with other things is not his original state of existence

v. Ultimately, God is aware and involved in a progression of time from a prior state when he was all alone without creation to a later state when he is no longer alone but co-exists with creation.

1. Since this distinction between prior state/later state of existence is real in God’s own mind, it is real in the greatest sense.

2. Since creation (and due to creation) God experiences and is himself within a progression of time and he is well aware of that fact.

vi. Conversely, if God does not experience a progression of time in at least this strict sense, then…

1. he would not be aware of the distinction of a prior state in which he was all alone without creation and a later state when he was co-existent with creation.

2. Ultimately, in God’s mind, for God himself, creation would be co-eternal with himself.

vii. Consequently, this argument (this specific aspect of our view) would have to be true

and applicable to all Three Persons of the Trinity, including the Father.

1. Later, we will discuss how there is differentiation between Persons of the Trinity in other aspects of this overall issue.

viii. Moreover, it is God’s voluntary act of creating itself which creates this distinction of prior state/later state for God.

1. So, this argument does not necessitate God being in a progression of time prior to creation.

h. (Traditional and Calvinist Argument 2a) – God as subject to a higher power.

i. If God exists outside of time prior to creation, in that eternal state being subject to nothing but himself, but then chooses to create and participate in the progress of time, since this is by God’s own choosing, it is merely another instance of God being subject to no higher authority than himself.

i. (Traditional and Calvinist Argument 2b) – God as unchanging (immutable and impassible).

i. The Godhead is not absolutely unchanging but is clearly subject to voluntary change.

1. God’s moral character and the fullness of his capacities remains the same.

2. But the incarnation in which the Godhead permanently acquired a human nature is a dramatic change to the nature of God.

3. God’s invitations for us to petition him and thereby, affect his actions toward us (which we will discuss later) indicate God is responsive to his creation, and changes in that sense.

4. The logical argument (above) that God voluntarily entered the progression of time when he chose to create itself demonstrates that God experiences change (not by a higher power but as he so chooses).

iii. Scriptural Arguments A – Concerning time itself being created and beginning in Genesis 1:1

1. Does scripture teach that God did things before creation?

“Does the Bible teach that God did anything before the foundation of the world?...My answer is yes, of course…If the Bible says that God foreordained, that he chose, and that he loved before the foundation of the world, then we can at least agree to that much?...the three passages that I’m thinking of right now are John 17:24, Jesus said to the Father, he said, “Father you loved me before the foundation of the world,” Ephesians 1:4, God chose us in him before the foundation of the world, and 1 Peter 1:20, Christ was foreordained before the foundation of the world, showing that God was personal, he was loving, the Father and Son had a relationship, so God loves, and he thought about the creation, the beings he would create and that he wanted to have a relationship with them. So he chose that we would be holy and without blame if, of course, we trusted him. And so God did those things and they are pretty significant things.” – Bob Enyart, live on the phone at John Mangopolis’ house, January 19, 2007, approximately 1 minute 54 seconds

a. First, even Bob Enyart’s interpretation and description of the things described in these passages (God loving, God knowing, choosing in the sense of wanting, having on his mind, and wanting a personal relationship with creation) hardly speaks of any kind of actions, events, or sequences that would require time.

b. And this is not really surprising given the fact that the content of the passages themselves doesn’t describe anything that would necessarily qualify as being actions, events, or sequences that might require time.

John 17:24 Father, I will that they also, whom thou hast given me, be with me where I am; that they may behold my glory, which thou hast given me: for thou lovedst me before the foundation of the world.

c. Love between the first Person of the Trinity and the second Person of the Trinity before creation is hardly an argument that God “did” something before creation or that God’s existence before creation can be divided up into durations and sequences of time.

1 Peter 1:19 But with the precious blood of Christ, as of a lamb without blemish and without spot: 20 Who verily was foreordained (4267) before the foundation of the world, but was manifest in these last times for you.

4267 proginosko from 4253 and 1097; TDNT-1:715,119; v AV-foreknow 2, foreordain 1, know 1, know before 1; 5

1) to have knowledge before hand 2) to foreknow 2a) of those whom God elected to salvation 3) to predestinate

d. Technically, 1 Peter does not say God “foreordained.” It says that God “foreknew.”

i. The Greek word is “proginosko” (Strong’s No. 4267). Normally this word is interpreted to support “foreknowledge.”

ii. But Open Theists instead interpret it in the sense of “knowing all along the way.”

iii. Either way, here again the idea of God the Father knowing Christ (and even Christ’s redemptive work) all along before creation is hardly an argument that God “did” something before creation or that God’s existence before creation can be divided up into durations and sequences of time.

Ephesians 1:1 Paul, an apostle of Jesus Christ by the will of God, to the saints which are at Ephesus, and to the faithful in Christ Jesus: 2 Grace be to you, and peace, from God our Father, and from the Lord Jesus Christ. 3 Blessed be the God and Father of our Lord Jesus Christ, who hath blessed us with all spiritual blessings in heavenly places in Christ: 4 According as he hath chosen(1586) [5668] us in (1722) him before the foundation of the world, that we should be holy and without blame before him in love: 5 Having predestinated us unto the adoption of children by Jesus Christ to himself, according to the good pleasure of his will, 6 To the praise of the glory of his grace, wherein he hath made us accepted in the beloved. 7 In whom we have redemption through his blood, the forgiveness of sins, according to the riches of his grace; 8 Wherein he hath abounded toward us in all wisdom and prudence; 9 Having made known unto us the mystery of his will, according to his good pleasure which he hath purposed in himself: 10 That in the dispensation of the fulness of times he might gather together in one all things in Christ, both which are in heaven, and which are on earth; even in him: 11 In whom also we have obtained an inheritance, being predestinated according to the purpose of him who worketh all things after the counsel of his own will: 12 That we should be to the praise of his glory, who first trusted in Christ.

1586 eklegomai middle voice from 1537 and 3004 (in its primary sense); TDNT-4:144,505; v AV-choose 19, choose out 1, make choice 1; 21 1) to pick out, choose, to pick or choose out for one’s self 1a) choosing one out of many, i.e. Jesus choosing his disciples 1b) choosing one for an office

1c) of God choosing whom he judged fit to receive his favours and separated from the rest of mankind to be peculiarly his own and to be attended continually by his gracious oversight 1c1) i.e. the Israelites 1d) of God the Father choosing Christians, as those whom he set apart from the irreligious multitude as dear unto himself, and whom he has rendered, through faith in Christ, citizens in the Messianic kingdom: (#Jas 2:5) so that the ground of the choice lies in Christ and his merits only

1722 en a primary preposition denoting (fixed) position (in place, time or state), and (by implication) instrumentality (medially or constructively), i.e. a relation of rest (intermediate between 1519 and 1537); TDNT-2:537,233; prep AV-in 1902, by 163, with 140, among 117, at 113, on 62, through 39, misc 265; 2801 1) in, by, with etc.

e. Here throughout Ephesians, Christ is consistently the primary recipient of the actions and Christians by extension through Christ.

i. In verse 3 we are blessed with Christ. In verse 4 we are chosen with Christ.

ii. In verse 5 we are predestined for adoption “by Jesus.”

iii. In verse 6 we are “accepted in the beloved.” iv. In verse 7 we are forgiven and receive God’s

grace in Christ (i.e. through his anticipated redemptive work).

v. In verses 8-9, God has given us wisdom and understanding in Christ.

vi. In verse 11, God has given us an inheritance in Christ.

f. This is reflected even in verse 4 by the use of the phrase “in him.”

i. The word “in” in the Greek is “en” (Strong’s No. 1722) and also means “with” him (i.e. with Christ) in this instance.

g. Verse 9 even specifies that God did such things “according to his good pleasure which he hath purposed in himself.”

h. Since Christ is the primary recipient here, and we only receive afterward by extension, this again seems to be an odd passage.

i. And Open Theists have to agree on this since they deny the idea that God has specific foreknowledge of individuals and their choices.

i. In addition, the Greek word for “chose” here in verse 4 is a standard word used with regard to election and the elect throughout scripture as seen by comparison to Mark 13.

Mark 13:20 And except that the Lord had shortened those days, no flesh should be saved: but for the elect’s sake, whom he hath chosen (1586) [5668], he hath shortened the days.

j. Consequently, Ephesians 1:4 is simply stating that before the world the second Person of the Trinity is “chosen” by God for a specific task (and we by extension are chosen with him).

k. There are two reasons why this passage does not contradict our traditional freewill interpretation.

i. First, this passage doesn’t really tell us anything different than what we know from 1 Peter, which we have already discussed.

1. 1 Peter tells us that before the world, God knew (or foreknew) the work of Jesus Christ to redeem us.

2. As discussed, God knowing something does not equate to an event or necessitate time.

3. And, if God knows Jesus’ work of redeeming us before creation, that necessarily implies that the second Person of the Trinity was known to be elected for that task and we were known to be elected for redemption as well, which is all that Ephesians 1:4 necessarily indicates.

4. So, once again, the idea that before creation God was already aware of Christ’s elected in history and aware of the elected status of the redeemed does nothing to establish God engaged in a series of events or progression of time before creation.

ii. Second, the basic Open Theist argument is that these passages describe decisions that God makes (to foreordain, to choose Christ for a task and sinners for redemption, etc.) and that these decisions themselves constitute the kind of events that necessitate time.

1. However, once the role that such decisions play in our model is described, the decisions that Open Theists suggest from these passages do not necessitate time prior to “the beginning,” which is the setting when creation came into being.

a. (This aspect of our model will continue to be explained below, particularly when we discuss Molinism and counterfactuals.)

2. In our model, before creation God abides in a timeless existence fully aware…

a. of all his options of what to create,

b. of how to interact with creation,

c. of all the reasons why in his infinite wisdom to choose certain options over others,

d. and therefore of the decision that he will ultimately breech his timeless existence to make and actualize those options, thereby initiating creation and, of course, the very earliest of his interactions with creation.

3. When God goes from being timelessly aware of his options, reasons, and decisions to actually deciding and thereby enacting them, time is created and creation occurs.

4. Consequently, for us, God’s actually choosing of the option in which the second Person of the Trinity redeems mankind is a part of a single grand, actualizing decision toward all of God’s options with which creation, history, and God’s interactions with creation over history all begin.

5. So, rather than identifying a decision and therefore an event that occurs prior to “the beginning,” these

passages merely point to one aspect of the decision that initiated the beginning.

6. As such, Open Theists have yet to identify a passage of scripture describing or necessitating actions of God that take place prior to God’s embarking upon the work of creation when he actualized certain options for creation and his interaction with it over history.

2. The phrase “in the beginning” itself necessarily implies that this is the beginning of time.

a. Argument: i. If time itself existed for beginning-less eons

before creation, then the universe could not be said to have been created in “the beginning.”

ii. Thus, we must conclude that…1. time did not exist before creation 2. and time itself must have only come

into existence at the creation.a. (Therefore, creation occurred

literally “at the beginning” since there was no time before it.)

3. and prior to the creation, the entire Godhead existed outside of time – since there was no time prior to creation.

b. Counterargument 1 – i. In the Hebrew, “in the beginning” is the

word “re’shiyth,” (Strong’s No. 07225) which can also mean “first” not just “beginning”

1. occurs 51 times in the Old Testamenta. beginning 18, b. firstfruits 11, c. first 9, d. chief 8, e. miscellaneous 5

ii. The argument is that Genesis 1:1 is not meant to convey that this was “the beginning” of anything or an absolute beginning of some kind, but merely to

convey what God created first when he began to create

1. the intention is that replacing the idea of “the beginning” with merely “first” in the list of things created, removes the connotation that time itself starts here

c. Counterargument 1 Refuted – i. It is important to note that this is not the

same Hebrew word for “first” or “on” in an ordinal sense or series

1. The word for “first” in the phrase “the first day” in Genesis 1:5 is the word “echad” (Strong’s No. 0259)

a. Echad” occurs 952 times i. one 687,

ii. first 36ii. verses 1 and 2 of John’s Gospel translate the

Hebrew phrase into Greek words that specifically mean “In (1722) the beginning (746)”

John 1:1 In (1722) the beginning (746) was the Word, and the Word was with God, and the Word was God. 2 The same was in (1722) the (beginning 746) with God. 3 All things were made by him; and without him was not any thing made that was made.

746 arche from 756; TDNT-1:479,81; n f AV-beginning 40, principality 8, corner 2, first 2, misc 6; 58 1) beginning, origin 2) the person or thing that commences, the first person or thing in a series, the leader 3) that by which anything begins to be, the origin, the active cause 4) the extremity of a thing 4a) of the corners of a sail 5) the first place, principality, rule, magistracy 5a) of angels and demons

iii. beyond John 1:1-2, the New Testament authors and figures refer to Genesis 1 with “arche” (746) 9 times

1. *6 of these 9 are from Jesus himself2. Matthew 19:4*, Matthew 19:8*,

Matthew 24:21*, Mark 10:6*, Mark 13:19*, John 8:44*, Hebrews 1:10, 2 Peter 3:4, 1 John 3:8

iv. Like the Hebrew word for “beginning,” the Greek word “arche” can mean either “origin” or “first in a series”

1. However, also like its Hebrew counterpart, “arche” primarily denotes “beginning” in the sense of origin – as indicated by its primary definition.

v. But, more importantly, this New Testament restatement of Genesis 1 does not include the series (the week) of Genesis 1

1. It is the series in Genesis 1 that allows Open Theists to suggest that “re’shiyth” means simply “the first in the series.”

2. The fact that “arche” is used here without a reference to a series reflects its more universal tone as “the” beginning of all things rather than merely the first in a particular series.

vi. Second, to put an even sharper point on it, here “arche” is being used to assert unequivocally that the Word was present in “the beginning” AND the Word was God “in the beginning.”

1. If “arche” is interpreted as Open Theist suggest as merely as a reference to “first in a particular series” with the understanding that there was much time and many events before it, then this verse could legitimately interpreted to say that by the time of this particular series the Word had come to exist and had attained Godhood.

vii. Consequently, because of the application to the Word AND the universal context without reference to a series (as Genesis 1 has), we can see that according to the Jewish authors of the New Testament understood the Hebrew phrase at the start of Genesis 1 is “in the beginning” or “in the origin.”

1. Thereby indicating the Word’s eternal status as always existing and as eternally God.

2. It is not just the first in an internal list of items found in chapter 1 of Genesis but the origin, the beginning.

d. Counterargument 2 – i. In Matthew 24:21 and Mark 10:6, Jesus

qualifies the phrase “the beginning” from Genesis 1:1 as “the beginning of creation” and “the beginning of the world”

Matthew 24:21 For then shall be great tribulation, such as was not since the beginning (746) of the world to this time, no, nor ever shall be.

Mark 10:6 But from the beginning (746) of the creation God made them male and female.

ii. by adding these qualifiers (“of creation,” “of the world”), Jesus is indicating that Genesis 1:1 is…

1. not denoting the absolute beginning (as if there was no time before that point)

2. but merely denoting the beginning point of the creation alone

iii. Consequently, the phrase “the beginning” would not refer to time itself beginning unless one ASSUMES that time was created

1. it would then have to be proven that time is part of the things created in Genesis 1

e. Counterargument 2 Refuted – i. These qualifiers are not really qualifiers

ii. Mark 13:19 is the parallel account to Matthew 24:21

Mark 13:19 For in those days shall be affliction, such as was not from the beginning (746) of the creation which God created unto this time, neither shall be.

Matthew 24:21 For then shall be great tribulation, such as was not since the beginning (746) of the world to this time, no, nor ever shall be.

iii. However, this time Jesus adds the designation “which God created,” saying “from the beginning of the creation which God created…”

1. but we don’t take “which God created” as though it was a qualifier

intended to specify exactly what creation

a. – as if there were more creations besides the one created by God

2. so, why do we take the designation “of creation” as though it was a qualifier intended to specify exactly what began?

iv. Taking the longer versions as attempts to make distinctions through the use of greater specification necessarily leads to the idea of other creations with other Creators

v. Moreover, Mark 10:6 designates that Adam and Eve were created “in the beginning,” thus proving that “in the beginning” designates this entire period of the creation week, not just the “first” thing created in the series of created things in Genesis 1.

f. Counterargument 3 – i. Certain New Testament Greek passages

refer to “before times eternal” in the Revised Version (Romans 16:25, Ephesians 3:9, 2 Timothy 1:9, Titus 1:2)

1. Other passages are not translated as such in the RV but bear similar phrasing in the Greek – Luke 1:70, John 9:32, Acts 3:21, 15:18

ii. The basic argument is that the specific construction of these phrases in Greek actually means “time without beginning”

g. Counterargument 3 Refuted – i. The underlying Greek in these passages does

not mean “time without beginning”ii. Luke 1:70, Acts 3:21, and Acts 15:18 use

“apo (began)” (Strong’s 575) and “aion (eternity/age)” (Strong’s 165)

Luke 1:70 As he spake by the mouth of his holy prophets, which (3588) have been since (575) the world began (165).

Acts 3:21 Whom the heaven must receive until the times of restitution of all things, which God hath spoken by the mouth of all his holy prophets since (575) the world began (165).

Acts 15:18 Known unto God are all his works from (575) the beginning of the world (165).

1. These “ages” are times when God has spoken through the prophets, which has only happened since creation.

2. So, these 3 passages do not imply “time” prior to creation

iii. John 9:32 uses “ek” (1437) for “out of” or “from” and “aion (eternity/age)”

John 9:32 Since (1537) the world began (165) was it (191) not heard that any man opened the eyes of one that was born blind.

1. Like Luke 1:70, Acts 3:21, and Acts 15:18, uses the word “aion” which can mean “age” or “time period”

2. Speaks of what men have “heard of” indicating that this time period is after creation when men were around to hear such reports

3. Consequently, this passage does not imply “time” prior to creation

iv. Romans 16:251. the phrase is constructed from two

Greek words

Romans 16:25 Now to him that is of power to stablish you according to my gospel, and the preaching of Jesus Christ, according to the revelation of the mystery (3466), which was kept secret (4601) since the world began (5550) (166). 26 But now is made manifest, and by the scriptures of the prophets, according to the commandment of the everlasting God, made known to all nations for the obedience of faith:

a. “chronos” (5550) meaning “time”

b. “aionios” (166) meaning “without beginning” or without end” or both

5550 chronos of uncertain derivation; TDNT-9:581,1337; n m AV-time 33, season 4, while 2, a while 2, space 2, oftentimes + 4183 1, not tr 5, misc 4; 53 1) time either long or short For Synonyms see entry 5853

166 aionios from 165; TDNT-1:208,31; adj AV-eternal 42, everlasting 25, the world began + 5550 2, since the world began + 5550 1, for ever 1; 71 1) without beginning and end, that which always has been and always will be 2) without beginning 3) without end, never to cease, everlasting For Synonyms see entry 5801

c. Also notice the word “musterion” (3466) for “mystery” – this will be important momentarily

2. because of the combination of these two words, Romans 16:25 could be literally be saying “time without beginning”

a. this phrase itself would indicate that there was endless time prior to creation

3. the problems with this interpretation are seen in the parallel usages in other passages

v. Ephesians 3:9 does not include the Greek word “chronos” (5550) nor “aionios” (166) for

1. it includes the Greek word “apo” (575) for “from”

2. And the word “aion” (165) which can mean “for ever” or “eternity” or simply a “period of time” or an “age”

Ephesians 3:9 And to make all men see what is the fellowship of the mystery (3466), which (3588) from (575) the beginning of the world (165) hath been hid in God, who created all things by Jesus Christ.

3. since “aion” can mean simply “a period of time” rather than “time without beginning” nothing in this verse indicates that time extends eternally back before creation

4. Moreover, notice that the language of Ephesians 3:9 is very similar to the content of Romans 16:25

a. Both talk about the “musterion” (3466) or “mystery”

b. Romans 16:25 says this “mystery” was “secret (4601) since the world began (5550) (166).”

c. Ephesians similarly says that this “mystery” was “from (575) the beginning of the world (165) hid in God”

5. Additionally, Romans 16:25-26 actually states that this mystery is now being made known as the fulfillment of the words of the prophets

Romans 16:25 Now to him that is of power to stablish you according to my gospel, and the preaching of Jesus Christ, according to the revelation of the mystery (3466), which was kept secret (4601) since the world began (5550) (166). 26 But now is made manifest, and by the scriptures of the prophets, according to the commandment of the everlasting God, made known to all nations for the obedience of faith:

6. Consequently, both Romans 16 and Ephesians 3 are talking about the same thing as Luke 1:70 and Acts 3:21

a. And, of course, Luke 1 and Acts 3:21 uses the exact same Greek words as Ephesians 3:9

Luke 1:70 As he spake by the mouth of his holy prophets, which (3588) have been since (575) the world began (165).

Acts 3:21 Whom the heaven must receive until the times of restitution of all things, which God hath spoken by the mouth of all his holy prophets since (575) the world began (165).

7. Implications a. We know that all these

passages are making parallel statements to one another.

b. And we know from Luke 1 and Acts 3 that the phrase “apo aion” refers to the ages

that the prophets have existed, (i.e. ages AFTER creation)

c. So, we know that this same phrase in Ephesians 3:9 most likely refers to the ages AFTER creation, not time before creation.

d. And consequently, the synonymous phrase “chronos aionios” in Romans 16 should be understood as referring to “seemingly” endless ages since creation when God was keeping this mystery secret through the words of the prophets

vi. 2 Timothy 1:9 conclusively proves that the phrase “chronos aionios” in Romans 16:25 must refer to “seemingly” endless ages since creation, not endless time before creation

1. 2 Timothy 1 uses “chronos aionios” just like Romans 16:25

2. but2 Timothy 1 also includes the Greek word “pro” (4253) meaning “before” as part of this phrase

2 Timothy 1:9 Who hath saved us, and called us with an holy calling, not according to our works, but according to his own purpose and grace, which was given us in Christ Jesus before (4253) the world began (5550) (166).

4253 pro a primary preposition; TDNT-6:683,935; prep AV-before 44, above 2, above ... ago 1, or ever 1; 48 1) before

a. but there could be nothing before “beginning-less” time

b. so according to 2 Timothy 1:9 the phrase “chronos aionios” cannot literally be “time without beginning”

3. Moreover, there is a problem even if we take “aionios” to have a different meaning here than in Romans 16:25

a. Say that we take “aionios” to mean “endless time” here in 2 Timothy 1 (instead of “beginning-less time”)

b. 2 Timothy 1 is saying that God decided to extend grace toward men from “before endless time”

c. In order for there to be a “before” endless time, endless time could not have begun yet.

d. In order for “endless time” to have not yet begun, time could not have extended infinitely into the past.

e. So, even if we take the phrase “chronos aionios” to have a different meaning here than in Romans 16:25, the occurrence of this phrase here in 2 Timothy 1 still disproves the idea of an eternity of time prior to creation

vii. Titus 1:2 proves our interpretation of “aionios chronos” in both Romans 16:25 and 2 Timothy 1:9

Titus 1:2 In hope of eternal (166) life, which God, that cannot lie, promised (1861) (5662) before (4253) the world (166) began (5550). 3 But hath in due times manifested his word through preaching, which is committed unto me according to the commandment of God our Saviour.

1. Notice the content of Titus is again parallel to Romans 16:25-26 (and Ephesians 3:9), speaking of things originating “chronos aionios” but now revealed in Paul’s preaching.

2. Like 2 Timothy 1:9, Titus 1:2 uses the whole phrase including “pro/before (4253),” “chronos/time (5550),” and “aionios (166)”

3. This shows that the word “before” in front of “chronos aionios” is not a “fluke” in 2 Timothy 1:9

a. Once again, the idea that there was a “before” proves that “chronos aionios” cannot refer to “beginning-less” time

4. But moreover, in Titus we see that “aionios” is also used of eternal human life at the beginning of the same verse

a. But human life had a beginning, so “aionios” with regard to life must mean “without end”

b. By context and for consistency, throughout the verse “aionios” should be taken to mean “without end” not “without beginning”

i. And the phrase “chronos aionios” would not mean “time without beginning” but “time without end”

ii. Or, in the case of Romans 16:25 the “seemingly” endless ages of time that God kept the mystery surrounding Christ secret until “now” when he revealed it through the prophets

5. Minor Rebuttal – concerning “consistency” in context, it could be pointed out that “aionios” is used in Romans 16:26 concerning God himself.

Romans 16:25 Now to him that is of power to stablish you according to my gospel, and the preaching of Jesus Christ, according to the revelation of the mystery (3466), which was kept secret (4601) since the world began (5550) (166). 26 But now is made manifest, and by the scriptures of the prophets, according to the commandment of the everlasting (166) God, made known to all nations for the obedience of faith:

a. The basis of the rebuttal is that God is “without

beginning” and so for consistency “aionios” must refer to “without beginning” in Romans 16:25-26

b. However, God is also “without end” and this verse could simply be using “aionios” to refer to God’s endless existence without commenting at all on God’s beginning-less existence.

c. So, (in contrast to Titus 1:2) there is nothing in the text or the application to God himself that demands “aionios” is necessarily being used to refer to “without beginning”

viii. Summary concerning Romans 16:25 and related verses

1. Due to their construction and vocabulary, none of the other verses suggested that there was “beginning-less” time (or therefore time of any kind) prior to creation

2. Parallel content between Romans 16:25-26, Ephesians 3:9, Luke 1:70, and Acts 3:21 demonstrates that the phrase “chronos aionios” refers to the ages during which God spoke the mystery to the prophets.

3. Identical language between Romans 16:25-26, 2 Timothy 1:9, and Titus 1:2 also demonstrates that “chronos aionios” refers to long ages of time that had a beginning at creation.

4. Lastly, internal language from Romans 16:25 demonstrates that “chronos aionios” refers to the ages during which God spoke the mystery to the prophets.

a. In verse 25, “chronos aionios” is clearly being used to refer to a time during which “the mystery (3466)

was being “kept secret (4601).

4601 sigao from 4602; ; v AV-hold (one’s) peace 4, keep silence 3, keep close 1, keep secret 1; 9 1) to keep silence, hold one’s peace 2) to be kept in silence, be concealed For Synonyms see entry 5847

b. This use of the term “secret” implicitly requires that there was someone around during this period who was not allowed to know this information.

c. This could not have been prior to creation when only God existed.

i. God wasn’t withholding this information from himself.

d. This period (“chronos aionios”) must have been after creation, when there were persons from whom this information could be withheld/kept secret.

3. Supportive Argument 1 – a. Sequence and duration

i. The designation of “day” in Genesis must refer to a time period of 24 hours

1. The only alternative is that “day” in Genesis 1:1 refers to the rotation of the earth in the light of the sun.

2. But this alternative cannot be correct since the word “day” is applied to three Genesis days before the sun is even created.

ii. Argument:1. If time is said to exist before creation

because God’s nature includes a sense of sequence and duration, then why is the phrase “in the beginning” followed by the immediate

designation of a time duration, i.e. the first day, and the first sequence of durations, i.e. the first sequence of days?

a. NOTE: Extending the duration of Genesis “day” prior to the creation of the sun on “day 4” would not help the Open Theists, but only makes matters worse.

iii. If God experienced time prior to creation, including an inherent sense of duration and sequence, then God would already be aware of an innumerable series of “days” (i.e. durations equivalent to the days of Genesis).

iv. Consequently, the fact that Genesis 1 describes not only what it calls “the first day” (even though no sun existed to define the period of a day) but indeed the first sequence of such durations (i.e. the first seven days) proves that there was no such duration or sequence of such durations prior to creation.

4. Supportive Argument 2 – a. Background:

i. During our Trinity study, we examined what proofs/what absolutely definitive statements are available in scripture concerning God’s own eternal past existence (his “beginning-less-ness”).

1. We discovered that the Hebrew and Greek words for “eternal” can mean either “without beginning” or “without end” or both.

2. Since these words could simply mean “without end,” it was difficult to argue that in any particular usage they must mean “without beginning.”

3. However, we found other statements in scripture that were inarguably proofs of God’s eternal existence.

4. And one of those inarguable proofs came from Isaiah 43.

ii. In Isaiah 43, God describes himself saying “before the day was I am he.”

Isaiah 43:11 I, even I, am the LORD 03068; and beside me there is no saviour. 12 I have declared, and have saved, and I have shewed, when there was no strange god among you: therefore ye are my witnesses, saith the LORD 03068, that I am God. 13 Yea, before the day was I am he; and there is none that can deliver out of my hand: I will work, and who shall let it? 14 Thus saith the LORD, your redeemer, the Holy One of Israel; For your sake I have sent to Babylon, and have brought down all their nobles, and the Chaldeans, whose cry is in the ships. 15 I am the LORD, your Holy One, the creator of Israel, your King.

03068 Yahovah from 01961; TWOT-484a; n pr dei AV-LORD 6510, GOD 4, JEHOVAH 4, variant 1; 6519 Jehovah = "the existing One" 1) the proper name of the one true God 1a) unpronounced except with the vowel pointings of 0136

01961 hayah a primitive root [compare 01933]; TWOT-491; v AV-was, come to pass, came, has been, were happened, become, pertained, better for thee; 75 1) to be, become, come to pass, exist, happen, fall out

1. In fact, as we can see from verses 12-13, this phrase “before the day” is directly connected to God’s reference to himself as “the I AM”

a. (i.e. his name in verse 12, which appears immediately before the phrase “before the day” in verse 13).

2. In our Trinity study, we also noted how this proper name for God was first expounded in scripture in Exodus 3, when Moses asks God for his name.

a. In this account, God first refers to himself by the longer version of this name: “I Am that I Am” which is a reference to God’s self-existent nature, that he is the one with the power of being in himself.

Exodus 3:13 And Moses said unto God, Behold, when I come unto the children of Israel, and shall say unto them, The God of your fathers hath sent me unto you; and they shall say to me, What is his name? what shall I say unto them? 14 And God said unto Moses, I AM (01961) THAT I AM (01961): and he said, Thus shalt thou say unto the children of Israel, I AM hath sent me unto you. 15 And God said moreover unto Moses, Thus shalt thou say unto the children of Israel, The LORD (03068) God of your fathers, the God of Abraham, the God of Isaac, and the God of Jacob, hath sent me unto you: this is my name for ever, and this is my memorial unto all generations.

iii. So, here God is himself connecting his eternal nature to the fact that he was “before the day.”

iv. Questions:1. But what does that phrase “before

the day” refer to?2. And how does it relate to God’s

eternal existence?v. As we noted in our Trinity study, this phrase

“before the day” refers back to the “first day” in Genesis 1.

Genesis 1:1 In the beginning God created the heaven and the earth. 2 And the earth was without form, and void; and darkness was upon the face of the deep. And the Spirit of God moved upon the face of the waters. 3 And God said, Let there be light: and there was light. 4 And God saw the light, that it was good: and God divided the light from the darkness. 5 And God called the light Day, and the darkness he called Night. And the evening and the morning were the first day.

vi. Consequently, here in Isaiah 43, God is further affirming his eternal existence as “the I AM” by means of the fact that he existed before there was a “day.”

vii. Relevance to this issue:1. As we demonstrated above, the

“days” of Genesis 1 (including the first day) must necessarily refer simply to 24-hour durations.

2. Consequently, here in Isaiah 43 God himself declares that he existed before the first 24-hour duration

a. (and before the first sequence of 24-hour days – i.e. the Genesis week).

3. If time had existed eternally before Genesis 1, then God would have always existed in a beginning-less

stream of 24-hour durations – i.e. God could not have existed “before the day.”

4. This is direct evidence from God’s own words that there was no time, not even 24-hour or any other length duration, prior to Genesis 1.

a. i.e. in order for God’s statement that he existed “before the day” to be true, time (duration) must have began in Genesis 1.

5. By asserting there were “days,” hours, durations, time, prior to Genesis 1, the Open Theism view both violates and removes one of the fundamental, inarguable proofs for God’s own eternal past existence.

a. Not to mention the fact that the Open Theist’s standard of explicitness (regarding “time”) would wreak havoc on the ability to prove scripturally that God existed forever into the past given that scripture bears few statements that are inarguably explicit on this point.

5. Supportive Argument 3 – a. Open Theism Argument:

i. Genesis 1 does not explicitly or directly describe the beginning of “time.”

ii. The wording of Genesis 1 does not say enough to in any way infer that “time” is among the things created.

b. Our Counter-argument: i. Notice the structure of this Open Theist

argument. 1. The items created in Genesis exist in

time. 2. But the mere fact that items created

exist in time does not mean that time itself was created at this point.

3. Conclusions:

a. Without a direct or explicit statement of its creation anywhere in Genesis 1 (or elsewhere in scripture), time’s creation cannot be inferred from the creation of items that exist in time.

b. Without a direct or explicit statement of its creation anywhere in Genesis 1 (or elsewhere in scripture), time should be understood to be outside the list of items created in Genesis 1.

c. Without a direct or explicit statement of its creation anywhere in Genesis 1 (or elsewhere in scripture), time should be understood to have existed for eternity prior to creation.

ii. This Open Theist argument actually necessitates that a significant number of other things besides time co-existed eternally with God.

1. There is no explicit or direct declaration of…

a. space being created in Genesis 1.

b. matter being created in Genesis 1.

c. gravity being created in Genesis 1.

iii. Space – apply the same Open Theist argument

1. The universe exists in length, width, and height (space) just as much as in time.

2. The relevance of this issue concerning space becomes apparent in light of the fact that scientific observation and experimentation confirm that space and time are actually a singular related continuum.

a. So, if we conclude that time existed eternally, this would imply that space was also.

"Space-time – in physical science, single concept that recognizes the union of space and time, posited by Albert Einstein in the theories of relativity (1905, 1916)." - Encyclopaedia Britannica 2004 Deluxe Edition

3. The creation of space has to be inferred from the fact that the items created in Genesis 1 have volume and mass.

4. But the new arrival of items with volume and mass does not in any way prevent space itself from existing for all eternity before items of volume and mass are created.

5. Since there is no direct or explicit statement of space’s creation anywhere in Genesis 1 (or elsewhere in scripture), Open Theism would lead to the conclusion that, like time, space should be understood to have existed for eternity prior to creation.

iv. Matter – apply the same Open Theist argument

1. Review:a. We note from earlier that it

has been scientifically observed through experimentation that matter (particularly massive objects with enormous gravity) bends or warps time.

b. This demonstrates that time is a physical phenomenon and that it is interrelated to matter as another fundamental, physical phenomenon.

2. The creation of matter has to be inferred from the fact that the items in Genesis 1 are made of matter.

3. But the new arrival of items made of matter does not in any way prevent matter itself from existing for all eternity before specific items made of matter are created.

4. Since there is no direct or explicit statement of matter’s creation anywhere in Genesis 1 (or elsewhere in scripture), Open Theism would lead to the conclusion that, like time, matter should be understood to have existed for eternity prior to creation.

a. Interestingly, while Open Theists at times criticize opposing views as simply adopting pagan mystical concepts, the idea that God eternally co-existed with matter is a specific pagan philosophical belief.

“Greek Philosophy, II. The Ionian School – A more elaborate view was offered by Anaximander, who held that the raw material of all matter is an eternal substance that changes into the commonly experienced forms of matter.” – "Greek Philosophy," Microsoft® Encarta® Encyclopedia 99. © 1993-1998 Microsoft Corporation. All rights reserved.

"Origen and Origenism - (1) Eternity of Creation Whatever exists outside of God was created by Him: the Alexandrian catechist always defended this thesis most energetically against the pagan philosophers who admitted an uncreated matter ("De princip.", II, i, 5; "In Genes.", I, 12, in Migne, XII, 48-9)." - the Catholic Encyclopedia

“Aristotle, Synopses of the Aristotelian corpus, Works on metaphysics – Book 12 gives Aristotle's “theology”: he asks how many causes must be posited to explain the world and arrives eventually at the conception of God, or of the first, or unmoved, mover. Aristotle's God, however, is not a personal God interested in the affairs of this world. Instead he is pure intelligence and as such completely indifferent to the vicissitudes of the world (as is implied in the concept of unmoved mover). In addition, the concept of first mover is not to be understood in a temporal sense. The first mover is not the creator of the world—indeed, Aristotle thought that the world was not created at all but had been in existence for all eternity—but the fountainhead of all motion. In that sense he is the ultimate cause of everything that happens in the world.” – Encyclopaedia Britannica 2004 Deluxe Edition

"Form – Plato developed this theory into the concept of “eternal form,” by which he meant the immutable essence that can only be “received” or “imitated” by material, or sensible, things. Plato held that eternal forms, though they were not tangible, were of a higher reality than material objects. For practical purposes Aristotle was the first to distinguish between matter (hypokeimenon or hyle) and form (eidos or morphe). He rejected the abstract Platonic notion of form and argued that every sensible object consists of both matter and form, neither of which can exist without the other. To Aristotle matter was the undifferentiated primal element; it is that from which things develop rather than a thing in itself. The development of particular things from this germinal matter consists in differentiation, the acquiring of the particular forms of which the knowable universe consists. Matter is the potential factor, form the actualizing factor. (Aristotle further posited the existence of a prime, or unmoved, mover, i.e., pure form separate from matter, eternal and immutable.)” – Encyclopaedia Britannica 2004 Deluxe Edition

v. Gravity – apply the same Open Theist argument

1. *Compare gravity specifically with the creation of light, which is directly, explicitly declared in Genesis 1.

2. Review:a. As we mentioned earlier,

gravity and time are physically related.

b. Gravity affects how fast or how slowly time moves.

c. The amount of the relationship is accurately predictable and measurable by experimentation.

3. Created things exist in a field of gravity as much as they do in a linear progression of time.

4. The creation of gravity has to be inferred from the fact that the items created in Genesis 1 are governed to some extent by gravity and exist within an environment of gravity.

5. But the new arrival of items with weight, governed by gravity, does not in any way prevent gravity itself from existing for all eternity before items of volume and mass are created.

6. Since there is no direct or explicit statement of gravity’s creation anywhere in Genesis 1 (or elsewhere in scripture), Open Theism would lead to the conclusion that, like time, matter should be understood to have existed for eternity prior to creation.

vi. Conclusion:1. In short, this Open Theist argument

would necessitate that abstract phenomena of physics should be understood to be uncreated if they are not directly or explicitly described as being created in Genesis 1 (or elsewhere in scripture).

2. Conversely, this particular counter-argument reveals that sound hermeneutics…

a. rightly infers the creation of space and matter by Genesis’ declaration of the creation of objects of mass that exist in the volume of space and are comprised of matter.

i. (Likewise concerning gravity and other such forces.)

b. Rightly infers the creation of time by Genesis’ declaration of “the beginning” and “the first day” and the first sequence of days.

vii. Open Theists cannot simply create a requirement of this level of explicitness in order to allow “time” to slip through the proper, natural implications of the inclusive language of Genesis 1.

1. Since the creation of items comprised of matter with mass and volume is explicit enough to infer that space and gravity were created in Genesis 1, the phrase “in the

beginning” is more than explicit enough to infer that time itself began and was created in Genesis 1.

iv. Scriptural Arguments B – Concerning the entire Godhead (all 3 Persons of the Trinity) being inside of time (experiencing time) since creation

1. NOTE 1: Here we’ll focus on whether the Father is outside of time.

a. In scripture the Word and the Spirit are depicted as voluntarily submitting to the Father with the Father occupying the highest and most transcendent positional role within the Godhead.

b. Consequently, when it comes to the idea of transcending time or not, the most fundamental issue is the status of the Father in this regard.

i. If the Father is outside of time, then the status of the Word and the Spirit is largely moot.

1. (Even one Person of the Trinity being outside of time substantiates all the relevant implications concerning God being outside of time, even if the other two Persons of the Trinity are arguably not.)

ii. Conversely, if scripture demonstrates that the Person of the Trinity (voluntarily) occupying the highest role (the Father) is inside of time, then it becomes rather implausible that one of the other two Persons of the Trinity are operating outside of time.

1. Later, we will see from specific scripture why it is prohibitive for the Word or the Spirit to be operating outside of time if the Father is operating inside of time.

c. And later on during our discussion of how the Trinity resolves the apparent paradoxes in scripture concerning God’s omniscience, etc., we will explore additional details surrounding the Word and the Spirit voluntarily operating in less transcendent roles.

2. When did the Father beget the Son? a. Scripture repeatedly says that it was on a particular

day and time that God begat the Word

i. (“Begotten” refers to the human nature of the Word, which he took on at the incarnation.

ii. It does not refer to the Word coming into existence because scripture teaches that the Word is God and existed eternally before the incarnation.)

b. Key Vocabulary Issuesi. Notice particularly that the Greek

vocabulary word for “this day.” 1. This same word is used 3 times in

the New Testament when quoting Psalms 2:7.

2. It is the Greek word “semeron” (Strong’s No. 4594), which literally means “this (very) day” or “what has happened today”

a. Because this Greek word specifically denotes the idea of “now” as distinct from other days or past or future times, there is simply no way this Greek term can refer to an kind of “eternal” begetting of the Word before creation.

b. Such an interpretation turns this Greek word into the opposite of its meaning – referring to an infinite period of time as opposed to one specific day as distinct from all others.

ii. Notice that the Greek word for “begotten” in all 3 passages is “gennao” (Strong’s No. 1080).

Psalms 2:7 I will declare the decree: the LORD hath said unto me, Thou art my Son; this day (03117) have I begotten thee.

03117 yowmfrom an unused root meaning to be hot; TWOT-852; n m AV-day 2008, time 64, chronicles + 01697 37, daily 44, ever 18, year 14, continually 10, when 10, as 10, while 8, full 8 always 4, whole 4, alway 4, misc 44; 2287 1) day, time, year

Acts 13:33 God hath fulfilled the same unto us their children, in that he hath raised up Jesus again; as it is also written in the second psalm, Thou art my Son, this day (4594) have I begotten (1080) thee.

Hebrews 1:5 For unto which of the angels said he at any time, Thou art my Son, this day (4594) have I begotten (1080) thee? And again, I will be to him a Father, and he shall be to me a Son?

Hebrews 5:5 So also Christ glorified not himself to be made an high priest; but he that said unto him, Thou art my Son, to day (1080) have I begotten 1080 thee.

4594 semeron neuter (as adverb) of a presumed compound of the art. 3588 and 2250, on the (i.e. this) day (or night current or just passed); TDNT-7:269,1024; adv AV-this day 22, to day 18, this + 3588 1; 41 1) this (very) day) 2) what has happened today

1080 gennaofrom a variation of 1085; TDNT-1:665,114; v AV-begat 49, be born 39, bear 2, gender 2, bring forth 1, be delivered 1, misc 3; 97 1) of men who fathered children 1a) to be born 1b) to be begotten 1b1) of women giving birth to children 2) metaph. 2a) to engender, cause to arise, excite 2b) in a Jewish sense, of one who brings others over to his way of life, to convert someone 2c) of God making Christ his son 2d) of God making men his sons through faith in Christ’s work

c. Moreover, the New Testament tells us exactly when God begat the Word as a son (i.e. at the incarnation).

i. Notice that Luke 1:32-35 explicitly states that the child in Mary’s womb would be “called the son of God” because this son would be “born of God”

1. This verse even uses the exact same Greek word “gennao” for “born” that we saw was translated as “begotten” in the 3 passages above quoting Psalms 2:7.

Luke 1:30 And the angel said unto her, Fear not, Mary: for thou hast found favour with God. 31 And, behold, thou shalt conceive in thy womb, and bring forth a son, and shalt call his name JESUS. 32 He shall be great, and shall be called the Son of the Highest: and the Lord God shall give unto him the throne of his father David: 33 And he shall reign over the house of Jacob for ever; and of his kingdom there shall be no end. 34 Then said Mary unto the angel, How shall this be, seeing I know not a man? 35 And the angel answered and said unto her, The Holy Ghost shall come upon thee, and the power of the Highest shall overshadow thee: therefore also that holy thing which shall be born (1080) of thee shall be called the Son of God.

d. This fundamental event in Christian theology shows the Father himself within a linear progression of time.

i. He is not always acting to beget the Word as a son.

ii. He waits for a particular point in time, then performs the action at that specific time, then ceases to perform that action never to perform that action again.

e. The most plain, natural, and reasonable implication of this is that the Father himself is operating within a linear progression of time, not outside of time.

3. Revelation depicts the Father as waiting and inside of time.a. Subsequently, the plain reading of passages in

Revelation also clearly depicts the Father himself, in all his glory and attributes, within a progression of time.

b. Backgroundi. In Revelation, Jesus is seen sitting down on

the throne of the Father in heaven, just as previous New Testament books indicate.

Revelation 3:21 To him that overcometh will I grant to sit with me in my throne, even as I also overcame, and am set down with my Father in his throne.

Matthew 22:44 The LORD said unto my Lord, Sit thou on my right hand, till I make thine enemies thy footstool?

Mark 12:36 For David himself said by the Holy Ghost, The LORD said to my Lord, Sit thou on my right hand, till I make thine enemies thy footstool.

Mark 16:19 So then after the Lord had spoken unto them, he was received up into heaven, and sat on the right hand of God.

Acts 2:34 For David is not ascended into the heavens: but he saith himself, The LORD said unto my Lord, Sit thou on my right hand,

Romans 8:34 Who is he that condemneth? It is Christ that died, yea rather, that is risen again, who is even at the right hand of God, who also maketh intercession for us.

Ephesians 1:20 Which he wrought in Christ, when he raised him from the dead, and set him at his own right hand in the heavenly places,

Colossians 3:1 If ye then be risen with Christ, seek those things which are above, where Christ sitteth on the right hand of God.

Hebrews 1:3 Who being the brightness of his glory, and the express image of his person, and upholding all things by the word of his power, when he had by himself purged our sins, sat down on the right hand of the Majesty on high…13 But to which of the angels said he at any time, Sit on my right hand, until I make thine enemies thy footstool?

Hebrews 8:1 Now of the things which we have spoken this is the sum: We have such an high priest, who is set on the right hand of the throne of the Majesty in the heavens;

Hebrews 10:12 But this man, after he had offered one sacrifice for sins for ever, sat down on the right hand of God;

Hebrews 12:2 Looking unto Jesus the author and finisher of our faith; who for the joy that was set before him endured the cross, despising the shame, and is set down at the right hand of the throne of God.

1. Thus, the throne in Revelation is the Father’s throne, and references to the one on the throne, are references to the Father.

ii. Conversely, references to the Word use other specific indicators, such as…

1. “the Lamb” 2. “I am he that liveth, and was dead;

and, behold, I am alive for evermore”

3. (or identifying the speaker by associating him with the last time he spoke)

4. We see these types of references to the Word in the following verses from Revelation

Revelation 1:10 I was in the Spirit on the Lord’s day, and heard behind me a great voice, as of a trumpet…18 I am he that liveth, and was dead; and, behold, I am alive for evermore, Amen; and have the keys of hell and of death…4:1 After this I looked, and, behold, a door was opened in heaven: and the first voice which I heard was as it

were of a trumpet talking with me; which said, Come up hither, and I will shew thee things which must be hereafter.

iii. Revelation 5 gives us the perfect demonstration of how God the Father, not the Word, is the one referred to by the phrase “one on the throne.”

1. Here we see the Word (the Lamb) taking the book out of the hand of “him that sat upon the throne”

Revelation 5:1 And I saw in the right hand of him that sat on the throne a book written within and on the backside, sealed with seven seals. 2 And I saw a strong angel proclaiming with a loud voice, Who is worthy to open the book, and to loose the seals thereof? 3 And no man in heaven, nor in earth, neither under the earth, was able to open the book, neither to look thereon. 4 And I wept much, because no man was found worthy to open and to read the book, neither to look thereon. 5 And one of the elders saith unto me, Weep not: behold, the Lion of the tribe of Juda, the Root of David, hath prevailed to open the book, and to loose the seven seals thereof. 6 And I beheld, and, lo, in the midst of the throne and of the four beasts, and in the midst of the elders, stood a Lamb as it had been slain, having seven horns and seven eyes, which are the seven Spirits of God sent forth into all the earth. 7 And he came and took the book out of the right hand of him that sat upon the throne.

iv. So, the one on the throne in Revelation is God the Father, even as Jesus indicates in Revelation 3:21 when he refers to sitting down on the throne of the Father.

c. The Father in Revelation as inside of the linear progression of time.

i. Revelation 5:1-7 – The Lamb approaches to take the book.

1. The Father is not depicted as perpetually having the book in his hand nor as perpetually having the Lamb before him taking the book.

2. Instead, the Father is depicted as… a. waiting for the Lamb to

arrive and take the book, b. giving the book to the Lamb

at a specific moment of time, c. and then afterward as no

longer having the book in his own hand since the Lamb has taken it.

3. Here the Father’s own situation clearly changes over time.

ii. Revelation 3:21 and 12:1-4 – The Lamb being caught up to and sitting down on the Father’s throne.

Revelation 3:21 To him that overcometh will I grant to sit with me in my throne, even as I also overcame, and am set down with my Father in his throne.

Revelation 12:1 And there appeared a great wonder in heaven; a woman clothed with the sun, and the moon under her feet, and upon her head a crown of twelve stars: 2 And she being with child cried, travailing in birth, and pained to be delivered. 3 And there appeared another wonder in heaven; and behold a great red dragon, having seven heads and ten horns, and seven crowns upon his heads. 4 And his tail drew the third part of the stars of heaven, and did cast them to the earth: and the dragon stood before the woman which was ready to be delivered, for to devour her child as soon as it was born. 5 And she brought forth a man child, who was to rule all nations with a rod of iron: and her child was caught up unto God, and to his throne.

1. The Father is not depicted as perpetually having the Lamb seated beside him.

2. But instead the Father is depicted as alone on the throne waiting for the Lamb to return and sit beside him.

3. Then as sitting accompanied by the Lamb on the throne.

4. Again, the Father’s own situation changes over time.

iii. Revelation 7:9-14 – The martyrs before God’s throne.

1. Notice the distinction continues in which the Word is “the Lamb” and Father is “the one who sits on the throne.”

Revelation 7:9 After this I beheld, and, lo, a great multitude, which no man could number, of all nations, and kindreds, and people, and tongues, stood before the throne, and before the Lamb, clothed with white robes, and palms in their hands; 10 And cried with a loud voice, saying, Salvation to our God which sitteth upon the throne, and unto the Lamb. 11 And all the angels stood round about the throne, and about the elders and the four beasts, and fell before the throne on their faces, and worshipped God, 12 Saying, Amen: Blessing, and glory, and wisdom, and thanksgiving, and honour, and power, and might, be unto our God for ever and ever. Amen. 13 And one of the elders answered, saying unto me, What are these which are arrayed in white robes? and whence came they? 14 And I said unto him, Sir, thou knowest. And he said to me,

These are they which came out of great (3173) tribulation (2347), and have washed their robes, and made them white in the blood of the Lamb.

2. These martyrs die at a particular point in history.

a. It could be the large amount of tribulation during the first few centuries A.D.

i. Even still, this is a specific point in world history.

b. But the phrase “great tribulation” relates to Jesus’ teaching about the end of the age before his return involving “great tribulation” the likes of which the world had never seen in all of its history since creation.

i. The phrasing for “great tribulation” in Revelation 7:9 and Matthew 24:21 is identical in the Greek (as indicated by the Strong’s Concordance Numbers below).

Matthew 24:21 For then shall be great (3173) tribulation (2347), such as was not since the beginning of the world to this time, no, nor ever shall be.

Mark 13:19 For in those days shall be affliction, such as was not from the beginning of the creation which God created unto this time, neither shall be.

3. So, these martyrs come from a unique and specific point in history.

4. God the Father is not depicted as perpetually having these martyrs before him.

5. Instead, the Father is as…a. being without the martyrs

before him, b. waiting for their arrival at a

certain point of history, c. then receiving their arrival at

that particular point,

d. and then finally afterward they are perpetually with him as indicated in verse 15.

6. Once again, the Father’s own situation changes over time.

iv. Revelation 20:1-5, 11-12 – The Father enacts final judgment.

1. Verses 1-5 demonstrate that there is a particular point in time when the “rest of the dead” are resurrected – it is after Christ Jesus has reigned on earth for 1,000 years.

Revelation 20:1 And I saw an angel come down from heaven, having the key of the bottomless pit and a great chain in his hand. 2 And he laid hold on the dragon, that old serpent, which is the Devil, and Satan, and bound him a thousand years, 3 And cast him into the bottomless pit, and shut him up, and set a seal upon him, that he should deceive the nations no more, till the thousand years should be fulfilled: and after that he must be loosed a little season. 4 And I saw thrones, and they sat upon them, and judgment was given unto them: and I saw the souls of them that were beheaded for the witness of Jesus, and for the word of God, and which had not worshipped the beast, neither his image, neither had received his mark upon their foreheads, or in their hands; and they lived and reigned with Christ a thousand years. 5 But the rest of the dead lived not again until the thousand years were finished. This is the first resurrection.

2. Verse 11-12 then continue this same topic and describe the occurrence of that second resurrection (the resurrection of the “rest of the dead” after the 1,000 years).

Revelation 20:11 And I saw a great white throne, and him that sat on it, from whose face the earth and the heaven fled away; and there was found no place for them. 12 And I saw the dead, small and great, stand before God; and the books were opened: and another book was opened, which is the book of life: and the dead were judged out of those things which were written in the books, according to their works.

3. Here we see that the rest of the dead are not only resurrected but they come to stand before God the Father on the throne to be judged by him.

4. The Father is not depicted as perpetually having these people before him, nor as perpetually engaged in this scene of judgment.

5. Instead, the Father is depicted as…

a. first not having these people before him

b. waiting for the completion of the 1,000 years for this resurrection and judgment to occur

c. and then engaging in this scene of judgment at this particular point of history.

6. Once again, the Father’s own situation changes over time.

v. Revelation 21:1-5, 9, 22:1-3 – The Father comes to dwell with men forever on the transformed earth.

Revelation 21:1 And I saw a new heaven and a new earth: for the first heaven and the first earth were passed away; and there was no more sea. 2 And I John saw the holy city, new Jerusalem, coming down from God out of heaven, prepared as a bride adorned for her husband. 3 And I heard a great voice out of heaven saying, Behold, the tabernacle of God is with men, and he will dwell with them, and they shall be his people, and God himself shall be with them, and be their God. 4 And God shall wipe away all tears from their eyes; and there shall be no more death, neither sorrow, nor crying, neither shall there be any more pain: for the former things are passed away. 5 And he that sat upon the throne said, Behold, I make all things new. And he said unto me, Write: for these words are true and faithful… 9 And there came unto me one of the seven angels which had the seven vials full of the seven last plagues, and talked with me, saying, Come hither, I will shew thee the bride, the Lamb’s wife…22:1 And he shewed me a pure river of water of life, clear as crystal, proceeding out of the throne of God and of the Lamb. 2 In the midst of the street of it, and on either side of the river, was there the tree of life, which bare twelve manner of fruits, and yielded her fruit every month: and the leaves of the tree were for the healing of the nations. 3 And there shall be no more curse: but the throne of God and of the Lamb shall be in it; and his servants shall serve him.

1. The Father is not depicted as perpetually living amidst men on the transformed earth.

2. Instead, the Father is depicted as…a. Waiting for Jesus Christ to

complete his work during the 1,000 year reign,

b. Then himself transforming the restored earth, making it immortal and incorruptible.

c. Then himself engaging in final judgment.

d. Then waiting for the heavenly city to descend from heaven to earth – notice the heavenly city was not perpetually on earth.

e. And finally, as himself dwelling in the heavenly city on earth with men forever.

3. Once again, the Father’s own situation changes over time.

d. All such events plainly place the Father himself awaiting within the progression of time for certain events, acting before some of those events and acting after others, with the Father’s own situation changing as events and history unfold.

i. To deny this obvious fact is to deny some very plain statements in scripture.

4. Turning these Questions toward the Opposing Viewa. (Setting aside the arguments strictly from

logic/philosophy…)b. What are the scripture verses that depict God as

outside of time?c. What are the scripture verses that teach that God’s

foreknowledge is a function of his being outside of time?

i. For that matter, what scripture verses are there that tell us anything at all about “how,” (by what means) God foreknows things?

d. In short, there are no scriptural statements about…i. God being outside of time.

ii. God foreknowledge resulting from being outside of time.

iii. How it is that God foreknows.e. The only basis for overturning these

straightforward scriptures, which depict the Father as within the linear progression of time, are arguments from human philosophy, arguments which themselves don’t stand up to logical scrutiny.

5. Conclusiona. The logical/philosophical proofs for the God being

outside of time do not stand up to scrutiny.b. Logical/philosophical proofs indicate that God must

have been outside of time since creation but voluntarily entered time when he choose to create.

c. There are no scriptural assertions (direct or indirect) about God (the Father, the Word, or the Spirit) being outside of the progression of time.

d. Instead, God the Father is plainly depicted by scripture as being within the linear progression of time since creation.

i. (As are the Word and the Spirit, as we will see later).

e. We must conclude that God was outside of time prior to creation (time itself being created at creation) and since creation the entire Godhead has (voluntarily) been within the progression of time.

IV. Main Examination Issue 1: Knowledge is not deterministic.a. Proof 1 – Humans and angels have knowledge.

i. We have knowledge of historic/past events.ii. Yet our knowledge of such events is not at all deterministic of

those events.iii. In fact, the opposite is true: rather than reality occurring because

we know it, we know it because it occurs.iv. Likewise, foreknowledge reflects future choice, rather than

projecting them.v. Conclusions:

1. Merely having knowledge is not deterministic toward the thing that is known.

2. Concerning our debate with Open Theism, this certainly does not prove that God has knowledge of the future.

3. But what this does prove is that if God does have a capacity that allows him to know the future just as we know the past, there is nothing about that knowing which would be deterministic.

4. And since mere knowledge itself isn’t deterministic by its nature, Calvinists have to argue more specifically that it is God’s knowledge in particular that is deterministic (i.e. that something about being known by God makes this knowledge deterministic).

a. While scripture does speak of God knowing all things and knowing the future, as we have seen, simply demonstrating knowledge is not enough to prove that such knowledge is deterministic in nature.

b. And scripture does not make these kinds of statements (direct or indirect) about the nature of God’s knowledge, its properties, or whether that knowledge is deterministic in character.

c. And as we have seen, a strictly logical proof for the deterministic nature of God’s knowledge does not exist.

i. There is no reason to believe that knowing for God is any different in character than it is for humans or angels, etc.

ii. If humans and angels can know things without that knowledge being deterministic, why can’t God also?

1. Again, we’re not saying that God’s mechanism for knowledge is the same as our own mechanism for knowledge – we’re simply proving that there is no logical connection between knowledge of a thing and causation of that thing.

iii. Proof 2 will actually refute any logical argument that God’s knowledge is deterministic in nature.

b. Proof 2 – God has knowledge of evil.i. NOTE: As indicated earlier, Open Theists must recognize that God

had knowledge of evil before it occurred.1. Open Theists inherently recognize this when they assert

that God knew and made decisions about redemption before creation.

a. As Bob Enyart did in the quote we cited earlier.

“Does the Bible teach that God did anything before the foundation of the world?...My answer is yes, of course…If the Bible says that God foreordained, that he chose, and that he loved before the foundation of the world, then we can at least agree to that much?...the three passages that I’m thinking of right now are John 17:24, Jesus said to the Father, he said, “Father you loved me before the foundation of the world,” Ephesians 1:4, God chose us in him before the foundation of the world, and 1 Peter 1:20, Christ was foreordained before the foundation of the world, showing that God was personal, he was loving, the Father and Son had a relationship, so God loves, and he thought about the creation, the beings he would create and that he wanted to have a relationship with them. So he chose that we would be holy and without blame if, of course, we trusted him. And so God did those things and they are pretty significant things.” – Bob Enyart, live on the phone at John Mangopolis’ house, January 19, 2007, approximately 1 minute 54 seconds

b. Redemption requires that men have sinned/done evil.

c. Consequently, in order for God to know and decide about redemption before creation, God would have to know about evil.

2. This in and of itself does not necessarily prove that God necessarily knew of sins and evil in any specific sense entailing foreknowledge.

a. Open Theists instead might prefer to relegate God’s knowledge of evil in an abstract, general, and merely anticipatory or deductive manner (rather than specific foreknowledge).

b. Nevertheless, if God knows what evil is, then this poses a problem for the suggested logical link between God’s knowledge and determinism.

ii. Essential Proof Against Knowledge as Deterministic:1. If knowledge is inherently deterministic, then God’s

knowledge of evil causes evil, making God the cause of evil.

2. Conversely, if God knows all things simply because he causes them, then in order for God to know evil will occur God would have to decide to bring evil about.

c. Proof 3 – Blue and pink striped bananas – why don’t they exist?i. Two options –

1. (incorrect) because God has no knowledge of such things / never conceived of them

2. (correct) because although God has knowledge of such things / has conceived of them, his mere knowledge of a thing does not automatically cause a thing to be.

ii. We have to assume that the existing version of the universe with all of its characteristics, its colorations, its astronomic structures, its natural laws, its version of DNA, its variety of creatures, the traits of each variety of creature, the instances in which God intervened in history, or even the covenants he inaugurated with men, etc., are not the only version that God did or could have conceived of before he actualized this version at creation.

1. If God’s knowledge is deterministic, then we would be forced to one of two conclusions –

a. God is extremely limited in what he can conceive of, himself being bound in some way to only think of and thereby create those which actually exist.

i. If free will is defined as a mind’s ability to choose between different available options, then if this version of creation and this way of interacting with creation was God’s only option, if he was not able to choose between this version and other options, then God does not have free will.

ii. Irenaeus asserts that the Gnostic view requires some form of this doctrine.

iii. Then Irenaeus refutes this as utterly unacceptable to Christians since it has God himself subject to the higher power of this necessitating force, whatever it is.

iv. (Interestingly, in his proof, Irenaeus uses a combination of logical refutations and scriptural refutations just as we are doing here.)

b. Or, if God is not so limited in his ability to conceive of ideas, then a literally infinite number of other creations must exist necessarily playing out all these other concepts and versions and options and combinations not present in this creation.

i. This might be somewhat comparable to Origen’s doctrine in which God is perpetually creating, resulting in “a double infinite series of worlds before and after the present world.” (cited earlier)

iii. Conclusions:1. As we will see below, scripture attests that God has

knowledge of what are called “counterfactuals,” things that “would have or could have happened, but did not.”

2. Like blue and pink striped bananas, the fact that God knows things that could have but did not come to pass proves that even for God, knowledge is not deterministic – i.e. God can know a thing without causing it to come to pass.

a. And we can be confident that ours is the only creation that exists – there is no infinite series of alternate versions of the universe.

d. Our View Explainedi. First Categories: Theoretical Knowledge vs. Knowledge of

Actuality1. Theoretical knowledge is defined here as knowledge of all

that could be or could have been.2. Knowledge of actuality is defined here as knowledge of

what actually does occur, did occur, or will occur. 3. The Role of Free Will

a. Free will, both God’s free will and human free will, is what determines what is theoretical knowledge and what is knowledge of actuality.

i. This occurs even within human knowledge.1. Example: In a limited sense, as

humans we know what we could have done today (theoretical knowledge), but we also know what

we actually did today (knowledge of actuality).

a. Question: And what determined which was which?

b. Answer: Our choices and the choices of others that interacted with our lives and decisions today.

ii. Since it works perfectly well in human experience and is not a logical impossibility or absurdity, this scenario is a logical possibility and a reasonable candidate for how God’s knowledge operates as well.

b. Free will in action.i. God has knowledge of more than he created.

1. Examplesa. different versions of DNAb. different kinds of butterflies

and even other animalsc. how to build a sentient robot

2. God’s choice to select what to create and what not to from his knowledge of all the infinite concepts he is aware of reflects the fact that he is personal, volitional, imaginative, aesthetic, and wise.

3. Thus, God is not bound by to do everything that he knows and there is no fatalism in God’s knowledge.

4. God has knowledge of sin, what it is, its actual occurrence – does that mean that God is the root cause of sin?

a. No. God has knowledge of sin, but freely chooses not to sin.

ii. God has knowledge of other ways, other covenants, etc., with which he could have interacted with mankind.

1. Yet God has chosen these interactions with men and these covenant arrangements, which in turn reveal his justice and mercy and good will toward men.

2. Thus, again God is not bound by to do everything that he knows and there is no fatalism in God’s knowledge.

iii. God has knowledge of other ways that men, as individuals and as groups, could respond or could have responded to him besides what they actually do.

1. Yet it is the choices of men that determine out of all possible responses, which responses actually come to pass.

2. Since God has knowledge of other possible responses beyond those that actually occur, there is no reason to think that God’s knowledge of men’s responses is deterministic over those responses.

a. (If that were true, then …i. either God could not

be aware of other possible responses

ii. or, there would have to be an ever splintering series of universes in which men are forced to act out all the possible responses that God has knowledge of.)

ii. Second Categories: Knowledge of God’s Choices vs. Knowledge of Human and Angelic Choices

1. It is also logically possible to conceptually distinguish between:

a. (A) things God knows will transpire because he himself will carry them out

i. *in which case his knowledge is an assured plan of action rather than foreknowledge

b. (B) things God knows will transpire that he himself does not in any way bring about,

i. this constitutes true foreknowledge rather than mere planning of one’s own certain action

2. Human knowledge works this way as well in some regard.a. Some things we know will happen because we plan

them.

b. If we had knowledge of future things beyond what we planned, we would have foreknowledge.

i. While we lack foreknowledge, the fact that we have determinism but not foreknowledge informs us that they are conceptually different things.

c. *Once again, since it works perfectly well in human experience and is not a logical impossibility or absurdity, this scenario is a logical possibility and a reasonable candidate for how God’s knowledge operates as well.

i. Logically speaking, there is no reason that our free choices cannot be categorized as (B) things which God knows by foreknowledge not by planning or because they are his own certain action.

ii. And, since determinism and foreknowledge are logically distinguishable and not an absurdity, there is no reason why God’s knowledge of human decisions would inherently have to be deterministic over those human decisions.

iii. Molinism – 1. After the fact, we found out that our view is similar to an

established view held by some accepted, orthodox scholars.

“Molinism (From Wikipedia, the free encyclopedia) – Molinism, named after 16th Century Jesuit theologian Luis de Molina, is a religious doctrine which attempts to reconcile the omniscience of God with human free will. William Lane Craig is probably its best known advocate today, though other important Molinists include Alvin Plantinga and Thomas Flint. In basic terms, Molinists hold that in addition to knowing everything that does or will happen, God also knows what would happen if he acted differently than he does.”

2. A central feature that we share with Molinism is the recognition of God’s knowledge of what Molinists call “counterfactuals.”

“Molinism, Knowledge of Counterfactuals (From Wikipedia, the free encyclopedia) – Molinist believe that God does not only have knowledge of necessary truths and contingent truths but that God's middle knowledge contains, but is not limited to, his knowledge of counterfactuals. A counterfactual is merely an "if/then" statement. A example would be, "If Bob was in situation X he would freely choose A over B." The Molinist claims that even if Bob is never in situation "X" God could still know what Bob may or may not do. The Molinist believes that God, using his middle knowledge and foreknowledge, surveyed all possible worlds and then actualized a particular

one. God's middle knowledge of counterfactuals would play an integral part in this "choosing" of a particular world. Molinist say the logical ordering of events for creation would be as follows:

1. God's knowledge of necessary truths.2. God's middle knowledge, (including counterfactuals).---Creation of the World---3. God's free knowledge (the actual ontology of the world).

Hence, God's middle knowledge plays an important role in the actualization of the world. In fact, it seems as if God's middle knowledge of counterfactuals plays a more immediate role in creation than God's foreknowledge. The placing of God's middle knowledge between God's knowledge of necessary truths and God's creative decree is crucial. For if God's middle knowledge was after His decree of creation, then God would be actively causing what various creatures would do in various circumstances and thereby destroying libertarian freedom. But by placing middle knowledge (and thereby counterfactuals) before the creation decree God allows for freedom in the libertarian sense. The placing of middle knowledge logically after necessary truths, but before the creation decree also gives God the possibility to survey possible worlds and decide which world to actualize.[4]”

3. Scriptures supporting that God has knowledge of counterfactuals.

“Molinism, Biblical Texts for Molinism (From Wikipedia, the free encyclopedia) – Molinists have often argued that their position is the Biblical one by indicating passages they understand to teach God's middle knowledge. Molina advanced the following three texts: 1 Samuel 23:6-10, Wisdom 4:11, and Matthew 11:23. Other passages which Molinists use are Jeremiah 38:17-18 and I Corinthians 2:8. William Lane Craig has argued at length that many of Christ's statements seem to indicate middle knowledge. Craig cites the following passages: Matthew 17:27, John 21:6, John 15:22-24, John 18:36, Luke 4:24-46 and Matthew 26:24.[9] But, it should be noted that the most these texts indicate is that God has counterfactual knowledge. In order for this knowledge to be middle knowledge, it must be logically prior to God's free knowledge, something the Biblical texts mentioned do not seem to affirm or deny.”

Matthew 11:21 Woe unto thee, Chorazin! woe unto thee, Bethsaida! for if the mighty works, which were done in you, had been done in Tyre and Sidon, they would have repented long ago in sackcloth and ashes…23 And thou, Capernaum, which art exalted unto heaven, shalt be brought down to hell: for if the mighty works, which have been done in thee, had been done in Sodom, it would have remained until this day.

Jeremiah 38:1 Then Shephatiah the son of Mattan, and Gedaliah the son of Pashur, and Jucal the son of Shelemiah, and Pashur the son of Malchiah, heard the words that Jeremiah had spoken unto all the people, saying, 2 Thus saith the

LORD, He that remaineth in this city shall die by the sword, by the famine, and by the pestilence: but he that goeth forth to the Chaldeans shall live; for he shall have his life for a prey, and shall live. 3 Thus saith the LORD, This city shall surely be given into the hand of the king of Babylon’s army, which shall take it…14 Then Zedekiah the king sent, and took Jeremiah the prophet unto him into the third entry that is in the house of the LORD: and the king said unto Jeremiah, I will ask thee a thing; hide nothing from me. 15 Then Jeremiah said unto Zedekiah, If I declare it unto thee, wilt thou not surely put me to death? and if I give thee counsel, wilt thou not hearken unto me? 16 So Zedekiah the king sware secretly unto Jeremiah, saying, As the LORD liveth, that made us this soul, I will not put thee to death, neither will I give thee into the hand of these men that seek thy life. 17 Then said Jeremiah unto Zedekiah, Thus saith the LORD, the God of hosts, the God of Israel; If thou wilt assuredly go forth unto the king of Babylon’s princes, then thy soul shall live, and this city shall not be burned with fire; and thou shalt live, and thine house: 18 But if thou wilt not go forth to the king of Babylon’s princes, then shall this city be given into the hand of the Chaldeans, and they shall burn it with fire, and thou shalt not escape out of their hand.

1 Corinthians 2:7 But we speak the wisdom of God in a mystery, even the hidden wisdom, which God ordained before the world unto our glory: 8 Which none of the princes of this world knew: for had they known it, they would not have crucified the Lord of glory.

a. The idea in the following two passages is that Jesus knew what would happen both if someone did and if they did not respond a certain way.

Matthew 17:27 Notwithstanding, lest we should offend them, go thou to the sea, and cast an hook, and take up the fish that first cometh up; and when thou hast opened his mouth, thou shalt find a piece of money: that take, and give unto them for me and thee.

John 21:6 And he said unto them, Cast the net on the right side of the ship, and ye shall find. They cast therefore, and now they were not able to draw it for the multitude of fishes.

b. In the passages below, the sin seems to be hating Jesus and therefore revealing their ultimate hatred of the Father, which would not have happened if he had not come.

John 15:22 If I had not come and spoken unto them, they had not had sin: but now they have no cloke for their sin. 23 He that hateth me hateth my Father also. 24 If I had not done among them the works which none other

man did, they had not had sin: but now have they both seen and hated both me and my Father.

John 18:36 Jesus answered, My kingdom is not of this world: if my kingdom were of this world, then would my servants fight, that I should not be delivered to the Jews: but now is my kingdom not from hence.

Matthew 26:24 The Son of man goeth as it is written of him: but woe unto that man by whom the Son of man is betrayed! it had been good for that man if he had not been born.

4. In addition, the first quote above shows the relationship of foreknowledge and counterfactuals.

a. This will become important as we discuss on critique by Open Theist Dr. John Sanders in the next segment.

b. In our articulation, God’s decision to “actualize” a particular set or version of (A) creation, (B) his interventions in history, and (C) human choices is what the scripture refers to be God’s “ordaining” and “determinism.”

i. Again, it should be stated that…1. we believe God has typically only

determined major events along the road to salvation or his people’s wellbeing as a whole rather than all human decisions or circumstance or opportunities for salvation.

2. These major events determined by God in response to the unilateral human decision (i.e. conditional) to sin, include:

a. the incarnation, the crucifixion, offer atonement for the sinful, and defining salvation in terms of immortality, etc.,

ii. Consequently, as it pertains to human choices, God’s “ordaining” or “determining” does not imply that God is actions are not response-oriented or conditional of foreseen human behavior.

1. Rather, such terms as “ordain” or “determined” refer not to God unconditionally acting, but to God’s choice to actualize a particular set of

his responses to human actions and choices over the course of history.

iii. The English word “ordain” does not mean that a particular party initiates a course of events but merely that he adds his approval of or takes actions allowing for that decision or course of events to come to pass.

1. Example: A seminary ordains a man who has chosen to endeavor to be made a minister.

2. The seminary has sovereign authority to authorize the man’s choice and endeavor but only “after the fact” of the man’s own choosing this course of action.

iv. The common Greek word for God’s “ordaining” is “tasso” (Strong’s No. 5021).

5021 tasso a prolonged form of a primary verb (which latter appears only in certain tenses); TDNT-8:27,1156; v AV-appoint 3, ordain 2, set 1, determine 1, addict 1; 8 1) to put in order, to station 1a) to place in a certain order, to arrange, to assign a place, to appoint 1a1) to assign (appoint) a thing to one 1b) to appoint, ordain, order 1b1) to appoint on one’s own responsibility or authority 1b2) to appoint mutually, i.e. agree upon For Synonyms see entry 5844

v. Ultimately, we believe “tasso” is used in the New Testament to indicate “command” or “instruction” to do a thing, leaving it open for the recipients to obey or not, rather than being synonymous with determining that an event, etc. will happen.

1. This is seen in our Calvinism study.2. However, here for the sake of

argument, we will address “tasso” as if it were synonymous with determinism, and prove that it “tasso” still works with this model of God responding to human decisions that he foresees.

vi. We see “tasso” used in this sense in Acts 28.

Acts 28:16 And when we came to Rome, the centurion delivered the prisoners to the captain of the guard: but Paul was suffered to dwell by himself with a soldier that kept him. 17 And it came to pass, that after three days Paul called the chief of the Jews together: and when they were come together, he said unto them, Men and brethren, though I have committed nothing against the people, or customs of our fathers, yet was I delivered prisoner from Jerusalem into the hands of the Romans. 18 Who, when they had examined me, would have let me go, because there was no cause of death in me. 19 But when the Jews spake against it, I was constrained to appeal unto Caesar; not that I had ought to accuse my nation of. 20 For this cause therefore have I called for you, to see you, and to speak with you: because that for the hope of Israel I am bound with this chain. 21 And they said unto him, We neither received letters out of Judaea concerning thee, neither any of the brethren that came shewed or spake any harm of thee. 22 But we desire to hear of thee what thou thinkest: for as concerning this sect, we know that every where it is spoken against. 23 And when they had appointed (5021) him a day, there came many to him into his lodging; to whom he expounded and testified the kingdom of God, persuading them concerning Jesus, both out of the law of Moses, and out of the prophets, from morning till evening.

1. As we can see from verses 17 and 20 that when he arrives in Rome, Paul sends for the leaders among the Jewish people in Rome so that he could speak to them about Christ.

2. Yet verse 23 uses the word “tasso” to speak of the Jews “appointing” or “ordaining” to Paul a day for him to speak to them in full about these matters.

3. The Jews do not initiate Paul’s decision or course of action but in order for Paul to obtain the end result of his decision, they too must make some decisions and set some things in order, such as setting in order a time to hear Paul speak.

4. We believe that it is in this sense that God, having foreknowledge of men’s decisions and how they would respond, “ordains” or sets in order those things that are necessary in order to achieve his purposes.

a. Whether unto eternal life, for those who he foreknows would freely choose salvation.

Acts 13:48 And when the Gentiles heard this, they were glad, and glorified the word of the Lord: and as many as were ordained (5021) to eternal life believed.

b. Or, unto destruction so that others might be instructed that God does punish the unrepentant, such as those who, like Pharoah, freely chose to embark on a course of continued rebellion.

vii. Likewise, the common Greek word for God’s “determinating” is “horizo” (Strong’s No. 3724)

3724 horizo from 3725; TDNT-5:452,728; v AV-determine 2, ordain 2, as it was determined + 2596 + 3588 1, declare 1, limit 1, determine 1; 8 1) to define 1a) to mark out the boundaries or limits (of any place or thing) 1b to determine, appoint 1b1) that which has been determined, acc. to appointment, decree 1b2) to ordain, determine, appoint

Acts 2:22 Ye men of Israel, hear these words; Jesus of Nazareth, a man approved of God among you by miracles and wonders and signs, which God did by him in the midst of you, as ye yourselves also know: 23 Him, being delivered by the determinate (3724) counsel and foreknowledge of God, ye have taken, and by wicked hands have crucified and slain:

Acts 10:38 How God anointed Jesus of Nazareth with the Holy Ghost and with power: who went about doing good, and healing all that were oppressed of the devil; for God was with him. 39 And we are witnesses of all things which he did both in the land of the Jews, and in Jerusalem; whom they slew and hanged on a tree: 40 Him God raised up the third day, and shewed him openly; 41 Not to all the people, but unto witnesses chosen before of God, even to us, who did eat and drink with him after he rose from the dead. 42 And he commanded us to preach unto the people, and to testify that it is he which was ordained (3724) of God to be the Judge of quick and dead.

viii. Yet we see “horizon” used in a responsive way in Acts 28 with regard to men “determining”

Acts 28:27 And in these days came prophets from Jerusalem unto Antioch. 28 And there stood up one of them named Agabus, and signified by the Spirit that there should be great dearth throughout all the world: which came to pass in the days of Claudius Caesar. 29 Then the disciples, every man according to his ability, determined

(3724) to send relief unto the brethren which dwelt in Judaea: 30 Which also they did, and sent it to the elders by the hands of Barnabas and Saul.

1. Here God does act unilaterally in his decision to reveal prophetically to the men of the church at Antioch that there would be a famine throughout the world.

a. What is God’s intention with revealing this information to these men?

b. Does God not know that they will send help to Jerusalem in response to this information?

2. And even though God’s actions here can no doubt be characterized as unilateral, yet still we see that the men are said to “horizon” or determine their own response to God’s intention and the course of events that God decided to initiate.

3. So, likewise, when we see scripture declaring that God “determines” a particular event, God’s determinism can be just as responsive and to a unilaterally initiated human course of events.

a. By placing men and God in opposite positions with regard to the word “horizon” in this passage, Acts 28 reveals that there is nothing about “horizo” as a vocabulary word that necessitates that God’s determination cannot be responsive to human unilateral decisions or intentions.

c. Summary:i. Our point here is to illustrate that scriptural

language supports rather than refutes our model that…

1. that God foreknows all possible futures…

2. including how his various options for interacting with men (i.e. his covenants, etc.) would cause one possible futures to differ from another…

3. and then actualizes one particular version (one particular set of his foreseen interactions over history)…

4. and that actualization of one particular future in response to what God sees, is God’s ordaining or determining of things in scripture.

5. Where we disagree with Molinism.a. We have pointed out the similarities specifically

above.i. Additional similarities should not be

assumed.b. In particular, it is the meticulousness that Molinism

shares with Calvinism and Augustine that we reject.i. Particularly the meticulousness of God’s

determinism over each individual’s salvation.

ii. Molinism does not necessarily share Calvinism and Augustine’s view that God controls men’s decisions by means of the impartation of irresistible, individual doses of grace.

iii. But Molinism does share with Calvin and Augustine that God is exerting control over virtually all circumstances in which all men find themselves, especially with regard to belief, repentance, and salvation.

“Molinism, Theological Implications (From Wikipedia, the free encyclopedia) – The Molinism system has theological implications it has for a variety of doctrines. For God still retains a measure of divine providence while not hindering man's freedom (in the libertarian sense). Because God has middle knowledge, He knows what an agent will freely do in a particular situation. So, agent A, when placed in circumstance C, will freely choose option X over option Y. Thus, if God wanted to accomplish X, all God would do is, using his middle knowledge, actualize the world in which A was placed in C, and A would freely choose X. God retains an element of providence without nullifying A's choice and God's purpose (the actualization of X) is fulfilled. Molinists also believe it can aid one's understanding of salvation. Ever since Augustine and Pelagius there has been debate over the issue of salvation; more specifically how can God elect believers and believers still come to God freely? Protestants who lean more towards God's election and sovereignty are usually Calvinists while those who lean

more towards man's free choice follow Arminianism.[5] However, the Molinist can embrace both God's sovereignty and man's free choice.[6] Take the salvation of Agent A. God knows that if He were to place A in circumstances C, then A will freely choose to believe in Christ. So God actualizes the world were C obtains, and then A freely believes. God still retains a measure of His divine providence because He actualizes the world in which A freely chooses. But, A still retains his libertarian freedom. It is important to note that Molinism does not affirm two contradictory propositions when it affirms both God's providence and man's freedom. God's providence extends to the actualization of the world in which an agent may believe upon Christ. Molinism splits from Calvinism by affirming that God is not the primary cause of salvation, but also splits from Arminianism because it has a higher view of the role of God's sovereignty in salvation.[7]”

iv. Here Molinism comes very close Augustine’s ideas of God’s individual doses of irresistible grace (like candies offered to children).

1. Although again Augustine (like Calvinism) goes a step farther than Molinism in ascribing to God control over instigating man’s very thoughts, motives, and inspirations, particularly toward salvation and each of which are said to be irresistible by men.

2. Molinism simply exchanges the direct control God exhibits in Augustine and Calvinism for an indirect control, but the effect is the same:

a. Men’s differences from one another are irrelevant.

b. And God alone controls (whether directly through irresistible, internal promptings or indirectly through irresistible, external circumstances) who will choose to obey.

http://www.newadvent.org/cathen/a.htm“Teaching of St. Augustine of Hippo, II. HIS SYSTEM OF GRACE – Here are the main lines of this theory: The will never decides without a motive, without the attraction of some good which it perceives in the object. Now, although the will may be free in presence of every motive, still, as a matter of fact it takes different resolutions according to the different motives presented to it. In that is the whole

secret of the influence exercised, for instance, by eloquence (the orator can do no more than present motives), by meditation, or by good reading. What a power over the will would not a man possess who could, at his own pleasure, at any moment, and in the most striking manner, present this or the other motive of action? -- But such is God's privilege. St. Augustine has remarked that man is not the master of his first thoughts; he can exert an influence on the course of his reflections, but he himself cannot determine the objects, the images, and, consequently, the motives which present themselves to his mind. Now, as chance is only a word, it is God who determines at His pleasure these first perceptions of men, either by the prepared providential action of exterior causes, or interiorly by a Divine illumination given to the soul. -- let us take one last step with Augustine: Not only does God send at His pleasure those attractive motives which inspire the will with its determinations, but, before choosing between these illuminations of the natural and the supernatural order, God knows the response which the soul, with all freedom, will make to each of them. Thus, in the Divine knowledge, there is for each created will an indefinite series of motives which de facto (but very freely) win the consent to what is good. God, therefore, can, at His pleasure, obtain the salvation of Judas, if He wishes, or let Peter go down to perdition. No freedom, as a matter of fact, will resist what He has planned, although it always keeps the power of going to perdition. Consequently, it is God alone, in His perfect independence, who determines, by the choice of such a motive or such an inspiration (of which he knows the future influence), whether the will is going to decide for good or for evil. Hence, the man who has acted well must thank God for having sent him an inspiration which was foreseen to be efficacious, while that favour has been denied to another. A fortiori, every one of the elect owes it to the Divine goodness alone that he has received a series of graces which God saw to be infallibly, though freely, bound up with final perseverance.” – Catholic Encyclopedia

v. In contrast to Molinism, we would view that God has largely left such meticulous events undetermined, so that typically men come into circumstances that occur due to their choices and those of other men, without having any specific purpose for God.

1. The exceptions in which God does determine men’s circumstances are a limited number, which pertain directly to the overall plan of God for mankind as a whole (i.e. Joseph and Israel and the race from which a Messiah and kingdom of God would spring), rather than the plan of men individually.

vi. It is not only libertarian free will that we believe must be maintained in a coherent and scriptural theology, but also God’s

justice, which is inherently tied to the deservedness of the reward or punishment.

vii. Based upon scripture, we reject the Molinist concept that God is utilizing these processes in such a way to (or with the purpose to) select or induce who does and who does not end up saved.

viii. That would violate the just deservedness of reward and punishment as put forth by the New Testament and the earliest disciples of the apostles, the earliest Church writers (such as Justin and Irenaeus).

“But lest some suppose, from what has been said by us, that we say that whatever happens, happens by a fatal necessity, because it is foretold as known beforehand, this too we explain. We have learned from the prophets, and we hold it to be true, that punishments, and chastisements, and good rewards, are rendered according to the merit of each man's actions. Since if it be not so, but all things happen by fate, neither is anything at all in our own power. For if it be fated that this man, e.g., be good, and this other evil, neither is the former meritorious nor the latter to be blamed. And again, unless the human race have the power of avoiding evil and choosing good by free choice, they are not accountable for their actions, of whatever kind they be. But that it is by free choice they both walk uprightly and stumble, we thus demonstrate. We see the same man making a transition to opposite things. Now, if it had been fated that he were to be either good or bad, he could never have been capable of both the opposites, nor of so many transitions. But not even would some be good and others bad, since we thus make fate the cause of evil, and exhibit her as acting in opposition to herself; or that which has been already stated would seem to be true, that neither virtue nor vice is anything, but that things are only reckoned good or evil by opinion; which, as the true word shows, is the greatest impiety and wickedness. But this we assert is inevitable fate, that they who choose the good have worthy rewards, and they who choose the opposite have their merited awards. For not like other things, as trees and quadrupeds, which cannot act by choice, did God make man: for neither would he be worthy of reward or praise did he not of himself choose the good, but were created for this end;(2) nor, if he were evil, would he be worthy of punishment, not being evil of himself, but being able to be nothing else than what he was made.” – JUSTIN MARTYR, THE FIRST APOLOGY OF JUSTIN, CHAP. XLIII--RESPONSIBILITY ASSERTED.

1. Notice in the quote below that Justin states plainly that God is “always urging the human race” to obey, rather than selectively and only sometimes putting only a portion of men in a situation designed to get them to obey.

“So that what we say about future events being foretold, we do not say it as if they came about by a fatal necessity; but God foreknowing all that shall be done by all men, and it being His decree that the future actions of men shall all be recompensed according to their several value, He foretells by the Spirit of prophecy that He will bestow meet rewards according to the merit of the actions done, always urging the human race to effort and recollection, showing that He cares and provides for men.” – JUSTIN MARTYR, THE FIRST APOLOGY OF JUSTIN, CHAP. XLIV.--NOT NULLIFIED BY PROPHECY.

“6. …But upon this supposition, neither would what is good be grateful to them, nor communion with God be precious, nor would the good be very much to be sought after, which would present itself without their own proper endeavour, care, or study, but would be implanted of its own accord and without their concern. Thus it would come to pass, that their being good would be of no consequence, because they were so by nature rather than by will, and are possessors of good spontaneously, not by choice; and for this reason they would not understand this fact, that good is a comely thing, nor would they take pleasure in it. For how can those who are ignorant of good enjoy it? Or what credit is it to those who have not aimed at it? And what crown is it to those who have not followed in pursuit of it, like those victorious in the contest?” – Irenaeus, Against Heresies, Book IV, CHAP. XXXVII.--MEN ARE POSSESSED OF FREE WILL, AND ENDOWED WITH THE FACULTY OF MAKING A CHOICE. IT IS NOT TRUE, THEREFORE, THAT SOME ARE BY NATURE GOOD, AND OTHERS BAD.

2. Notice midway or so through the quote below that Irenaeus asserts that God’s light does not fail toward any man but remains “always the same” and, therefore, the reason that some men come to darkness is because they blind themselves, not because God chooses not to send them light.

3. This applies to the current issue in that the argument that God does not extend or withhold light to control which men choose obedience or not also implies that God would not put or fail to put a man in the right circumstance in order to control who chooses to obey or not.

“1. Man has received the knowledge of good and evil. It is good to obey God, and to believe in Him, and to keep His commandment, and this is the life of man; as not to obey God is evil, and this is his death. Since God, therefore, gave [to man] such mental power (magnanimitatem) man knew both the good of obedience and the evil of

disobedience, that the eye of the mind, receiving experience of both, may with judgment make choice of the better things; and that he may never become indolent or neglectful of God's command; and learning by experience that it is an evil thing which deprives him of life, that is, disobedience to God, may never attempt it at all, but that, knowing that what preserves his life, namely, obedience to God, is good, he may diligently keep it with all earnestness. Wherefore he has also had a twofold experience, possessing knowledge of both kinds, that with discipline he may make choice of the better things...2. …If then, thou shalt deliver up to Him what is thine that is, faith towards Him and subjection, thou shalt receive His handiwork, and shall be a perfect work of God…3. If, however, thou wilt not believe in Him, and wilt flee from His hands, the cause of imperfection shall be in thee who didst not obey, but not in Him who called [thee]. For He commissioned [messengers] to call people to the marriage, but they who did not obey Him deprived themselves of the royal supper.(3) The skill of God, therefore, is not defective, for He has power of the stones to raise up children to Abraham;(4) but the man who does not obtain it is the cause to himself of his own imperfection. Nor, [in like manner], does the light fail because of those who have blinded themselves; but while it remains the same as ever, those who are [thus] blinded are involved in darkness through their own fault. The light does never enslave any one by necessity; nor, again, does God exercise compulsion upon any one unwilling to accept the exercise of His skill. Those persons, therefore, who have apostatized from the light given by the Father, and transgressed the law of liberty, have done so through their own fault, since they have been created free agents, and possessed of power over themselves. 4. But God, foreknowing all things, prepared fit habitations for both, kindly conferring that light which they desire on those who seek after the light of incorruption, and resort to it; but for the despisers and mockers who avoid and turn themselves away from this light, and who do, as it were, blind themselves, He has prepared darkness suitable to persons who oppose the light, and He has inflicted an appropriate punishment upon those who try to avoid being subject to Him. Submission to God is eternal rest, so that they who shun the light have a place worthy of their flight; and those who fly from eternal rest, have a habitation in accordance with their fleeing. Now, since all good things are with God, they who by their own determination fly from God, do defraud themselves of all good things; and having been [thus] defrauded of all good things with respect to God, they shall consequently fall under the just judgment of God. For those persons who shun rest shall justly incur punishment, and those who avoid the light shall justly dwell in darkness. For as in the case of this temporal light, those who shun it do deliver themselves over to darkness, so that they do themselves become the cause to themselves that they are destitute of light, and do inhabit darkness; and, as I have already observed, the light is not the cause of such an [unhappy.] condition of existence to them; so those who fly from the eternal light of God, which contains in itself all good things, are themselves the cause to themselves of their inhabiting eternal darkness, destitute of all good things, having become to themselves the cause…” – Irenaeus, Against Heresies, Book IV, CHAP. XXXIX.--MAN IS ENDOWED WITH THE FACULTY OF DISTINGUISHING GOOD AND EVIL; SO THAT, WITHOUT COMPULSION, HE HAS THE POWER, BY HIS OWN WILL AND CHOICE, TO

PERFORM GOD'S COMMANDMENTS, BY DOING WHICH HE AVOIDS THE EVILS PREPARED FOR THE REBELLIOUS.

ix. But where do Justin and Irenaeus get such arguments?

1. …That God is always urging all men to obey…

2. and surrounding them with the circumstances and information needed to convince them to obey…

3. and so men’s reward or punishment must necessarily be based conditionally solely on that man rather than on God’s control (whether direct or indirect)over that man’s obedience or disobedience.

a. Here even God’s “giving men over” to sinful lifestyles is depicted as responsive to men’s stubborn refusal to quit sinning rather than as determining or instigating which men will and won’t remain in sin.

b. It’s all conditional upon what each man himself chose and chooses to pursue.

Romans 1:18 For the wrath of God is revealed from heaven against all ungodliness and unrighteousness of men, who hold the truth in unrighteousness; 19 Because that which may be known of God is manifest in them; for God hath shewed it unto them. 20 For the invisible things of him from the creation of the world are clearly seen, being understood by the things that are made, even his eternal power and Godhead; so that they are without excuse: 21 Because that, when they knew God, they glorified him not as God, neither were thankful; but became vain in their imaginations, and their foolish heart was darkened. 22 Professing themselves to be wise, they became fools, 23 And changed the glory of the uncorruptible God into an image made like to corruptible man, and to birds, and fourfooted beasts, and creeping things. 24 Wherefore God also gave them up to uncleanness through the lusts of their own hearts, to dishonour their own bodies between themselves: 25 Who changed the truth of God into a lie, and worshipped and served the creature more than the Creator, who is blessed for ever. Amen. 26 For this cause God gave them up unto vile affections: for even their women did change the natural use into that which is against nature: 27 And likewise also the men, leaving the natural use of the woman, burned in their lust one toward another; men with men working that which is unseemly, and receiving in themselves that recompence of their error which was meet. 28 And even as they did not like to retain God in their

knowledge, God gave them over to a reprobate mind, to do those things which are not convenient; 29 Being filled with all unrighteousness, fornication, wickedness, covetousness, maliciousness; full of envy, murder, debate, deceit, malignity; whisperers, 30 Backbiters, haters of God, despiteful, proud, boasters, inventors of evil things, disobedient to parents, 31 Without understanding, covenantbreakers, without natural affection, implacable, unmerciful: 32 Who knowing the judgment of God, that they which commit such things are worthy of death, not only do the same, but have pleasure in them that do them. 2:1 Therefore thou art inexcusable, O man, whosoever thou art that judgest: for wherein thou judgest another, thou condemnest thyself; for thou that judgest doest the same things. 2 But we are sure that the judgment of God is according to truth against them which commit such things. 3 And thinkest thou this, O man, that judgest them which do such things, and doest the same, that thou shalt escape the judgment of God? 4 Or despisest thou the riches of his goodness and forbearance and longsuffering; not knowing that the goodness of God leadeth thee to repentance? 5 But after thy hardness and impenitent heart treasurest up unto thyself wrath against the day of wrath and revelation of the righteous judgment of God; 6 Who will render to every man according to his deeds: 7 To them who by patient continuance in well doing seek for glory and honour and immortality, eternal life: 8 But unto them that are contentious, and do not obey the truth, but obey unrighteousness, indignation and wrath, 9 Tribulation and anguish, upon every soul of man that doeth evil, of the Jew first, and also of the Gentile; 10 But glory, honour, and peace, to every man that worketh good, to the Jew first, and also to the Gentile:

1 Corinthians 3:8 Now he that planteth and he that watereth are one: and every man shall receive his own reward according to his own labour...14 If any man’s work abide which he hath built thereupon, he shall receive a reward.

2 Timothy 4:14 Alexander the coppersmith did me much evil: the Lord reward him according to his works:

Hebrews 2:2 For if the word spoken by angels was stedfast, and every transgression and disobedience received a just recompence of reward; 3 How shall we escape, if we neglect so great salvation; which at the first began to be spoken by the Lord, and was confirmed unto us by them that heard him.

x. Paul is not the only person in the New Testament to emphasize deservedness as the basis for each man’s eternal status.

1. Jesus speaks of rewarding men conditionally according to their works often.

2. And notice how Peter’s language is also reflected in Irenaeus’ commentary about how men are justly deserve eternal darkness based conditionally on their own decisions.

3. So, Justin and Irenaeus aren’t just making this argument up – it is an authentic original New Testament argument.

Matthew 5:12 Rejoice, and be exceeding glad: for great is your reward in heaven: for so persecuted they the prophets which were before you.

Matthew 6:1 Take heed that ye do not your alms before men, to be seen of them: otherwise ye have no reward of your Father which is in heaven. 2 Therefore when thou doest thine alms, do not sound a trumpet before thee, as the hypocrites do in the synagogues and in the streets, that they may have glory of men. Verily I say unto you, They have their reward. 4 That thine alms may be in secret: and thy Father which seeth in secret himself shall reward thee openly. 5 And when thou prayest, thou shalt not be as the hypocrites are: for they love to pray standing in the synagogues and in the corners of the streets, that they may be seen of men. Verily I say unto you, They have their reward. 6 But thou, when thou prayest, enter into thy closet, and when thou hast shut thy door, pray to thy Father which is in secret; and thy Father which seeth in secret shall reward thee openly…16 Moreover when ye fast, be not, as the hypocrites, of a sad countenance: for they disfigure their faces, that they may appear unto men to fast. Verily I say unto you, They have their reward. 17 But thou, when thou fastest, anoint thine head, and wash thy face; 18 That thou appear not unto men to fast, but unto thy Father which is in secret: and thy Father, which seeth in secret, shall reward thee openly.

Matthew 10:41 He that receiveth a prophet in the name of a prophet shall receive a prophet’s reward; and he that receiveth a righteous man in the name of a righteous man shall receive a righteous man’s reward. 42 And whosoever shall give to drink unto one of these little ones a cup of cold water only in the name of a disciple, verily I say unto you, he shall in no wise lose his reward.

Matthew 16:27 For the Son of man shall come in the glory of his Father with his angels; and then he shall reward every man according to his works.

Mark 9:41 For whosoever shall give you a cup of water to drink in my name, because ye belong to Christ, verily I say unto you, he shall not lose his reward.

Luke 6:22 Blessed are ye, when men shall hate you, and when they shall separate you from their company, and shall reproach you, and cast out your name as evil, for the Son of man’s sake. 23 Rejoice ye in that day, and leap for joy: for, behold, your reward is great in heaven: for in the like manner did their fathers unto the prophets.

2 Peter 2:12 But these, as natural brute beasts, made to be taken and destroyed, speak evil of the things that they understand not; and shall utterly perish in their own corruption; 13 And shall receive the reward of unrighteousness, as they that count it pleasure to riot in the day time. Spots they are and blemishes, sporting themselves with

their own deceivings while they feast with you; 14 Having eyes full of adultery, and that cannot cease from sin; beguiling unstable souls: an heart they have exercised with covetous practices; cursed children: 15 Which have forsaken the right way, and are gone astray, following the way of Balaam the son of Bosor, who loved the wages of unrighteousness; 16 But was rebuked for his iniquity: the dumb ass speaking with man’s voice forbad the madness of the prophet. 17 These are wells without water, clouds that are carried with a tempest; to whom the mist of darkness is reserved for ever.

2 John 1:8 Look to yourselves, that we lose not those things which we have wrought, but that we receive a full reward.

Revelation 11:18 And the nations were angry, and thy wrath is come, and the time of the dead, that they should be judged, and that thou shouldest give reward unto thy servants the prophets, and to the saints, and them that fear thy name, small and great; and shouldest destroy them which destroy the earth.

Revelation 18:5 For her sins have reached unto heaven, and God hath remembered her iniquities. 6 Reward her even as she rewarded you, and double unto her double according to her works: in the cup which she hath filled fill to her double.

Revelation 22:12 And, behold, I come quickly; and my reward is with me, to give every man according as his work shall be.

xi. Implications for Molinism1. So long as all men are equally

responsive to God, not better or worse than one another…

2. and our relative responsiveness is not relevant to who believes, repents, and is saved…

3. then who ends up saved is not conditioned on anything about us…

4. and no one or other of us is more or less deserving of reward or punishment…

5. because who ends up saved is entirely a result only of who God chooses to put in the right situation.

6. Relevance of Molinisma. Despite our disagreements with Molinism,

Molinism nevertheless demonstrates that a central element of our view is already accepted within the respected theological community:

i. namely, that in addition to having knowledge of the future that does actually

occur and even of his own interactions and covenants with men as they did unfold…

ii. God also has knowledge of counterfactuals, futures that could have been if he or others had chosen to act different over the course of history.

iii. i.e “counterfactuals”7. Relevance of Counterfactuals

a. Because knowledge of counterfactuals is by definition knowledge of futures that don’t occur, God’s knowledge of counterfactuals automatically disproves that God’s own knowledge of the future is deterministic (otherwise all counterfactuals would occur).

b. In addition, the establishment of God’s ability to foreknow multiple versions of the future that either will or won’t occur depending on how he, humans, or angels choose to act, offsets one of the other main criticisms offered by Open Theism against simple foreknowledge.

iv. Open Theist Counterpoint****1. Open Theists might ask the following questions.

a. Did God decide at a certain point which version of creation to create and which future to ordain (or was that determined eternally)?

i. Our answer: At a certain time.b. Did God always know what he would decide?

i. Our answer: Yes.c. Is God then bound (as if fated) to decide that which

he knows ahead of time he would decide?i. Our answer: No.

d. Explanation of our rebuttal:i. Background: Demonstrating that God had

infinite options regarding versions of creation and his interaction with creation…

1. establishes that God is free since multiple options are essential to free will.

2. establishes that knowledge of a thing does not mean that thing automatically will happen (with regard to various versions of creation or versions of interaction in history).

ii. This specific decision of God’s is not unique because all traditional freewill views assert that God foreknows not just all of human

and angelic future free choices but all of God’s own future free choices as well.

iii. We have to keep in mind that our view (and traditional freewill also) holds that the following logical model is adequate, reasonable, and the most natural:

1. the object known determines what is known about it

a. (rather than the idea that knowledge of the object has deterministic power over what the object will be or is like - as Calvinists and Open Theists might suggest)

2. Traditional freewill asserts that this model is true in the case of foreknowledge, not just knowledge of the past and present.

3. Consequently, it is what God eventually chooses that determines what God knows beforehand about his choice.

a. …rather than God’s prior knowledge of his choice determining that choice.

4. In other words, it is God’s foreknowledge that allows him to know his free choice beforehand.

5. This Open Theist criticism that God’s foreknowledge of his choice denies his freedom is inapplicable because…

a. it ignores (without contrary proof) the traditional freewill view of the relationship between knowledge and the object known…

b. and instead reasserts (without proof) the Open Theist dogma that knowledge is inherently deterministic.

v. Related Open Theist Criticism of Simple Foreknowledge1. In a debate with Calvinist Dr. James White, Open Theist

Dr. John Sanders offers the following critique of simple foreknowledge

a. Notice from his comments that Dr. Sanders acknowledges that this was the earliest view held by the church.

b. In addition, his argument that simple foreknowledge is useless hinges on the idea that God can only know the future that actually occurs; God cannot know false futures which don’t occur.

i. Here it would seem that Dr. Sanders is slipping back into the assumption that knowledge is itself deterministic and so God cannot have knowledge of any thing that does not occur – a logical argument we have already proved to be false.

"Dr. John Sanders: First, simple foreknowledge is the view that God does not know the future because God determines or ordains the future; God knows the future by simply previsioning the future. He timelessly sees it. The typical image is God stands as a person on a mountain, seeing the flow of history, and sees it all at once. That's the traditional Arminian view. Hence, God knows it but he doesn't cause it to happen...Instead, I've used the third argument, and that is that the traditional Arminian view of foreknowledge is useless for providence. It doesn't do God any good to have it. One classic Arminian proponent put it this way, 'Well, yes, simple foreknowledge is important because if God sees that an earthquake is going to happen in Italy at a certain time and certain people are going to be killed or certain people are going to be gunned down by a sniper in Washington, D.C., well then God can use his foreknowledge to change those things and make them not happen.' Well, a moment's reflection will tell you that that's simply incoherent. Because if God only has true knowledge - whatever God has knowledge of can't be false, can't ever be changed - then what God knows is that those people die in the earthquake or die from the sniper. That is what he has eternally previsioned. He can't change that from happening...And so, this view of foreknowledge is perhaps the most popular view of omniscience in terms of applying to foreknowledge throughout church history (the simple foreknowledge view, which started with the early church fathers, has been held by the eastern orthodox church through to today, is popular by many Roman Catholics, and of course in the Arminian Wesleyan tradition). But I believe it’s useless." – Calvinism vs. Open Theism Debate, featuring Dr. James White (Calvinist) and Dr. John Sanders (Open Theist), MPEG Audio File, Part 1 of 5, approximately 13:35-40 minutes in

2. In addition, Dr. Sander’s critique falls apart in light of the concepts we have already demonstrated.

3. Above we have provided both scriptures and arguments asserting the following theological truths.

a. God has free will, which means he has the ability to choose between different options, including…

i. different options of how to have created the universe

ii. and different option for how to interact with the universe, including man, particularly through covenants (none of which were obligatory on God’s part).

b. Scripture depicts that God does not always look at all things at once or have all things presently in mind, but often looks or remembers one thing, then another, then another, then possibly back to the first, etc.

c. God has knowledge of counterfactuals, versions of history including choices from humans and himself that weren’t actually chosen and didn’t occur.

4. Thus, there is no reason why God would not be able to look at one possible future in which he undertakes certain types and quantities of interventions but not others, then another possible future in which he takes a different types and quantities of interactions, etc., and then freely chooses in all his wisdom which how many and what kind of interventions to take in human history.

a. This process would be called God’s ordaining or determination and would include things like…

i. his covenants,ii. miracles,

iii. the incarnation of the Word, iv. the crucifixion of the Word, v. the resurrection of the Word,

vi. and the type of reward he would give to the saints, etc.

b. Thus, before creation, God would determine and then at creation embark upon his chosen set of actions toward creation and in history.

5. Simple foreknowledge is perfectly useful so long as our model of God’s knowledge is based upon a complete modeling from scripture.

vi. Related Open Theist Critique Concerning Prayer1. as this criticism applies strictly to Calvinism – (we agree

with Open Theists here)a. If God is entirely immutable (never changing in any

way)…b. And God is entirely impassive (unaffected by

emotions or his creation)…c. Then God cannot respond to prayers or be moved

by the situations or needs of his creation.2. Scriptural demonstration that God truly responds to prayer

a. The following passages all demonstrate that God is truly responsive to prayer and not impassive as Calvinism would require.

b. Here, traditional Freewill theology (including our position) and Open Theism agree.

c. Notice how many of the scriptures cited in this section explicitly invite God’s people to petition God and promise that God will respond (on certain conditions).

i. It is impossible to relegate all of these passages to mere “illusion.”

ii. God must truly be responsive to his people and our prayers do affect God, even as God himself has promised.

iii. (Exodus 3:6-10 is another great example that will not appear in list of scriptures below.)

d. Historical Backgroundi. When one reads the New Testament,

particularly the Gospels and the Book of Acts, one gets the distinct impression that…

1. Jesus’ prayers were always and immediately answered by God the Father

2. This pattern with Jesus’ was to be the model for his followers as well.

3. And indeed, during the Book of Acts, when the disciples prayed, God did answer.

John 9:31 Now we know that God heareth not sinners: but if any man be a worshipper of God, and doeth his will, him he heareth. 32 Since the world began was it not heard that any man opened the eyes of one that was born blind. 33 If this man were not of God, he could do nothing.

John 3:2 The same came to Jesus by night, and said unto him, Rabbi, we know that thou art a teacher come from God: for no man can do these miracles that thou doest, except God be with him.

John 8:29 And he that sent me is with me: the Father hath not left me alone; for I do always those things that please him.

John 11:21 Then said Martha unto Jesus, Lord, if thou hadst been here, my brother had not died. 22 But I know, that even now, whatsoever thou wilt ask of God, God will give it thee…41 Then they took away the stone from the place where the dead was laid. And Jesus lifted up his eyes, and said, Father, I thank thee that thou hast heard me. 42 And I knew that thou hearest me always: but because of the people which

stand by I said it, that they may believe that thou hast sent me. 43 And when he thus had spoken, he cried with a loud voice, Lazarus, come forth. 44 And he that was dead came forth, bound hand and foot with graveclothes: and his face was bound about with a napkin. Jesus saith unto them, Loose him, and let him go.

John 14:13 And whatsoever ye shall ask in my name, that will I do, that the Father may be glorified in the Son. 14 If ye shall ask any thing in my name, I will do it.

John 15:7 If ye abide in me, and my words abide in you, ye shall ask what ye will, and it shall be done unto you. 8 Herein is my Father glorified, that ye bear much fruit; so shall ye be my disciples. 9 As the Father hath loved me, so have I loved you: continue ye in my love. 10 If ye keep my commandments, ye shall abide in my love; even as I have kept my Father’s commandments, and abide in his love. 11 These things have I spoken unto you, that my joy might remain in you, and that your joy might be full. 12 This is my commandment, That ye love one another, as I have loved you. 13 Greater love hath no man than this, that a man lay down his life for his friends. 14 Ye are my friends, if ye do whatsoever I command you. 15 Henceforth I call you not servants; for the servant knoweth not what his lord doeth: but I have called you friends; for all things that I have heard of my Father I have made known unto you. 16 Ye have not chosen me, but I have chosen you, and ordained you, that ye should go and bring forth fruit, and that your fruit should remain: that whatsoever ye shall ask of the Father in my name, he may give it you.

John 16:23 And in that day ye shall ask me nothing. Verily, verily, I say unto you, Whatsoever ye shall ask the Father in my name, he will give it you. 24 Hitherto have ye asked nothing in my name: ask, and ye shall receive, that your joy may be full. 25 These things have I spoken unto you in proverbs: but the time cometh, when I shall no more speak unto you in proverbs, but I shall shew you plainly of the Father. 26 At that day ye shall ask in my name: and I say not unto you, that I will pray the Father for you: 27 For the Father himself loveth you, because ye have loved me, and have believed that I came out from God.

1 John 3:22 And whatsoever we ask, we receive of him, because we keep his commandments, and do those things that are pleasing in his sight. 23 And this is his commandment, That we should believe on the name of his Son Jesus Christ, and love one another, as he gave us commandment.

1 John 5:14 And this is the confidence that we have in him, that, if we ask any thing according to his will, he heareth us: 15 And if we know that he hear us, whatsoever we ask, we know that we have the petitions that we desired of him.

Matthew 6:6 But thou, when thou prayest, enter into thy closet, and when thou hast shut thy door, pray to thy Father which is in secret; and thy Father which seeth in secret shall reward thee openly. 7 But when ye pray, use not vain repetitions, as the heathen do: for they think that they shall be heard for their much speaking. 8 Be not ye therefore like unto them: for your Father knoweth what things ye have need of,

before ye ask him. 9 After this manner therefore pray ye: Our Father which art in heaven, Hallowed be thy name. 10 Thy kingdom come. Thy will be done in earth, as it is in heaven. 11 Give us this day our daily bread. 12 And forgive us our debts, as we forgive our debtors. 13 And lead us not into temptation, but deliver us from evil: For thine is the kingdom, and the power, and the glory, for ever. Amen. 14 For if ye forgive men their trespasses, your heavenly Father will also forgive you: 15 But if ye forgive not men their trespasses, neither will your Father forgive your trespasses.

Matthew 7:7 Ask, and it shall be given you; seek, and ye shall find; knock, and it shall be opened unto you: 8 For every one that asketh receiveth; and he that seeketh findeth; and to him that knocketh it shall be opened. 9 Or what man is there of you, whom if his son ask bread, will he give him a stone? 10 Or if he ask a fish, will he give him a serpent? 11 If ye then, being evil, know how to give good gifts unto your children, how much more shall your Father which is in heaven give good things to them that ask him?

Luke 11:1 And it came to pass, that, as he was praying in a certain place, when he ceased, one of his disciples said unto him, Lord, teach us to pray, as John also taught his disciples. 2 And he said unto them, When ye pray, say, Our Father which art in heaven, Hallowed be thy name. Thy kingdom come. Thy will be done, as in heaven, so in earth. 3 Give us day by day our daily bread. 4 And forgive us our sins; for we also forgive every one that is indebted to us. And lead us not into temptation; but deliver us from evil. 5 And he said unto them, Which of you shall have a friend, and shall go unto him at midnight, and say unto him, Friend, lend me three loaves; 6 For a friend of mine in his journey is come to me, and I have nothing to set before him? 7 And he from within shall answer and say, Trouble me not: the door is now shut, and my children are with me in bed; I cannot rise and give thee. 8 I say unto you, Though he will not rise and give him, because he is his friend, yet because of his importunity he will rise and give him as many as he needeth. 9 And I say unto you, Ask, and it shall be given you; seek, and ye shall find; knock, and it shall be opened unto you. 10 For every one that asketh receiveth; and he that seeketh findeth; and to him that knocketh it shall be opened. 11 If a son shall ask bread of any of you that is a father, will he give him a stone? or if he ask a fish, will he for a fish give him a serpent? 12 Or if he shall ask an egg, will he offer him a scorpion? 13 If ye then, being evil, know how to give good gifts unto your children: how much more shall your heavenly Father give the Holy Spirit to them that ask him?

Matthew 18:19 Again I say unto you, That if two of you shall agree on earth as touching any thing that they shall ask, it shall be done for them of my Father which is in heaven. 20 For where two or three are gathered together in my name, there am I in the midst of them.

Matthew 21:22 And all things, whatsoever ye shall ask in prayer, believing, ye shall receive.

Acts 4:24 And when they heard that, they lifted up their voice to God with one accord, and said, Lord, thou art God, which hast made heaven, and earth, and the sea, and all that in them is: 25 Who by the mouth of thy servant David hast said, Why did the heathen rage, and the people imagine vain things? 26 The kings of the earth stood up, and the rulers were gathered together against the Lord, and against his Christ. 27 For of a truth against thy holy child Jesus, whom thou hast anointed, both Herod, and Pontius Pilate, with the Gentiles, and the people of Israel, were gathered together, 28 For to do whatsoever thy hand and thy counsel determined before to be done. 29 And now, Lord, behold their threatenings: and grant unto thy servants, that with all boldness they may speak thy word, 30 By stretching forth thine hand to heal; and that signs and wonders may be done by the name of thy holy child Jesus. 31 And when they had prayed, the place was shaken where they were assembled together; and they were all filled with the Holy Ghost, and they spake the word of God with boldness. 32 And the multitude of them that believed were of one heart and of one soul: neither said any of them that ought of the things which he possessed was his own; but they had all things common. 33 And with great power gave the apostles witness of the resurrection of the Lord Jesus: and great grace was upon them all. 34 Neither was there any among them that lacked: for as many as were possessors of lands or houses sold them, and brought the prices of the things that were sold, 35 And laid them down at the apostles’ feet: and distribution was made unto every man according as he had need. 36 And Joses, who by the apostles was surnamed Barnabas, (which is, being interpreted, The son of consolation,) a Levite, and of the country of Cyprus, 37 Having land, sold it, and brought the money, and laid it at the apostles’ feet.

Acts 9:36 Now there was at Joppa a certain disciple named Tabitha, which by interpretation is called Dorcas: this woman was full of good works and almsdeeds which she did. 37 And it came to pass in those days, that she was sick, and died: whom when they had washed, they laid her in an upper chamber. 38 And forasmuch as Lydda was nigh to Joppa, and the disciples had heard that Peter was there, they sent unto him two men, desiring him that he would not delay to come to them. 39 Then Peter arose and went with them. When he was come, they brought him into the upper chamber: and all the widows stood by him weeping, and shewing the coats and garments which Dorcas made, while she was with them. 40 But Peter put them all forth, and kneeled down, and prayed; and turning him to the body said, Tabitha, arise. And she opened her eyes: and when she saw Peter, she sat up. 41 And he gave her his hand, and lifted her up, and when he had called the saints and widows, presented her alive.

Acts 10:30 And Cornelius said, Four days ago I was fasting until this hour; and at the ninth hour I prayed in my house, and, behold, a man stood before me in bright clothing, 31 And said, Cornelius, thy prayer is heard, and thine alms are had in remembrance in the sight of God.

Acts 13:2 As they ministered to the Lord, and fasted, the Holy Ghost said, Separate me Barnabas and Saul for the work whereunto I have called them.

Acts 16: 25 And at midnight Paul and Silas prayed, and sang praises unto God: and the prisoners heard them. 26 And suddenly there was a great earthquake, so that the foundations of the prison were shaken: and immediately all the doors were opened, and every one’s bands were loosed.

Acts 28:8 And it came to pass, that the father of Publius lay sick of a fever and of a bloody flux: to whom Paul entered in, and prayed, and laid his hands on him, and healed him.

4. Other passages invite men to pray on the grounds it is possible to persuade God of the outcome, even if it is against what God may have indicated (Jonah is, of course, also an example of this).

Matthew 24:20 But pray ye that your flight be not in the winter, neither on the sabbath day: 21 For then shall be great tribulation, such as was not since the beginning of the world to this time, no, nor ever shall be…36 But of that day and hour knoweth no man, no, not the angels of heaven, but my Father only.

Mark 13:18 And pray ye that your flight be not in the winter. 19 For in those days shall be affliction, such as was not from the beginning of the creation which God created unto this time, neither shall be…32 But of that day and that hour knoweth no man, no, not the angels which are in heaven, neither the Son, but the Father.

Matthew 26:53 Thinkest thou that I cannot now pray to my Father, and he shall presently give me more than twelve legions of angels? 54 But how then shall the scriptures be fulfilled, that thus it must be?

Acts 8:20 But Peter said unto him, Thy money perish with thee, because thou hast thought that the gift of God may be purchased with money. 21 Thou hast neither part nor lot in this matter: for thy heart is not right in the sight of God. 22 Repent therefore of this thy wickedness, and pray God, if perhaps the thought of thine heart may be forgiven thee. 23 For I perceive that thou art in the gall of bitterness, and in the bond of iniquity. 24 Then answered Simon, and said, Pray ye to the Lord for me, that none of these things which ye have spoken come upon me.

ii. (Now with regard to the Calvinistic insistence that God is immutable and impassive, due to the great plainness and sheer number of such scriptural statements…

1. either these passages are simply true and God is really responsive and affected by men’s prayers and

therefore conditionally interacting with men based on their prayer

2. Or if the picture presented in these passages is not simply true, then Christian scripture is just plain misleading or absurd nonsense.)

e. Notice that Jesus and the apostles words indicate (above and below) along with the Old Testament indicate that God’s promptness or failure to respond to prayer is a response (*at least generally speaking) to the individual’s or the nation’s obedience toward him.

i. *God does answer the prayers of men who are not currently worshipping or obeying him, but only when it seems to suit God’s own larger purpose or when he knows this will result in their future obedience.

1. Instances of Naaman the Syrian (Luke 4:27, 2 Kings 5:1-19, who had worshipped false gods up until the time when he was healed).

2. Nebuchadnezzar, who was also an idol worshipper when Daniel prayed on the king’s behalf and God answered (Daniel 2:1-49).

3. Even King Ahab, the most wicked king in all of Israel’s history (1 Kings 21:17-28).

4. In John, even potentially the crippled man at the pool of Bethesda, whom Jesus admonishes “Behold, thou art made whole: sin no more, lest a worse thing come unto thee” (John 5:1-14).

3. as this criticism applies to our view (simple foreknowledge)a. If God knows the future (including when he will

and won’t respond to prayer or intervene)… b. And/or if God has already decided when and when

not to intervene before all time…c. Then our prayers are in vain, because…

i. We will not be able to get God to do anything he hasn’t already decided to do…

ii. And concerning those things God has already decided to do, we don’t need to ask because they are already going to happen.

iii. Core Complaint: Our prayers or lack of prayers don’t in any way affect when God will and won’t respond, if God’s already made that decision before we pray.

iv. To the Open Theist, the only way that our prayers can affect God’s decision to intervene or not in any instance is if God has not already made that decision before the actual time that the prayer occurs in history.

d. This Open Theist criticism is demonstrated most clearly in those cases when…

i. Someone prays and there prayer is not answered, there is no divine intervention, etc.

1. Core Complaint: God had already decided that he was never going to answer that prayer, so there was no point in praying on those occasions when God does not grant our request.

2. To the Open Theist, praying a prayer that ends up unanswered only makes sense if God was still undecided, still open to persuasion, right up to the time we prayed.

ii. Someone who prays to God for guidance or strength, but ends up choosing to give into temptation and sin.

1. Core Concept: Why would God choose to answer a prayer and give guidance or strength, etc. when he knows the person will still choose to give in to temptation?

2. To the Open Theist, God answering such a prayer only makes sense if God does not know with certainty what the person will ultimately do.

iii. A person who is among the un-elect (those who ultimately will be damned) prays.

1. Since God foreknows that this person was not going to end up saved, so it is in vain for God to answer their prayers at any time.

2. And in turn it is in vain for such persons to pray, even if they don’t know it.

3. Core Concept: There is no reason for God to answer prayers from those who will end up damned.

4. To the Open Theist, God answering such a prayer only makes sense if God does not know with certainty whether that person will end up damned or saved.

e. Our response will have to answer all of these Core Concepts of the Open Theist’s criticism.

4. Addressing the 3 Main Open Theist Criticism Regarding Prayer

a. The Futility of Prayer Because a Timeless, Fully Immutable, Fully Impassible God is by Definition Unable to Be Affected by or Respond to His Creation

i. as indicated above, this does not apply to our view, just to Calvinism

b. The Futility of Prayer Due to the Inability to Change a Future that is Already Known

i. This criticism is largely answered already in the rebuttal to Dr. Sander’s criticism of simple foreknowledge as useless.

1. Because before creation God had knowledge of all possible futures, including those that would not actually occur…

2. And God can choose to look at one thing at a time, including looking at one possible future at a time and then back to a previous one…

3. God can indeed use his foreknowledge of our prayers as he selects before creation, which prayers he is going to intervene for, and thereby, determine which future will unfold for us, rendering other possible futures as mere counterfactuals.

ii. In the simple foreknowledge view…1. God has already looked forward in

time and seen all the times when men would pray.

2. At that point before the world, God decided which prayers he would grant or respond to when they will be made and which prayers he wouldn’t.

3. So, it is to our prayers (even our foreseen prayers) that God is responding…

a. both in his decision before creation to respond to those particular prayers and intervene in those particular situations as they arose in history

b. and in his decision to fulfill that predetermined decision during history when the actual prayer is made or the actual opportunity for intervention arises.

4. The fact that God has already seen our prayer and decided how to respond to it does not negate the fact that it is our prayer itself that he is responding to.

a. Since it is our prayer that God is responding to, even back in time before the world began, we should make the prayer, so that (in a manner of speaking) God can foresee it back then and decide to respond to it.

iii. Scriptural Example for Illustration

1 Samuel 1:1 Now there was a certain man of Ramathaimzophim, of mount Ephraim, and his name was Elkanah, the son of Jeroham, the son of Elihu, the son of Tohu, the son of Zuph, an Ephrathite: 2 And he had two wives; the name of the one was Hannah, and the name of the other Peninnah: and Peninnah had children, but Hannah had no children…10 And she was in bitterness of soul, and prayed unto the LORD, and wept sore. 11 And she vowed a vow, and said, O LORD of hosts, if thou wilt indeed look on the affliction of thine handmaid, and remember me, and not forget thine handmaid, but wilt give unto thine handmaid a man child, then I will give him unto the LORD all the days of his life, and there shall no razor come upon his head…19 And they rose up in the morning early, and worshipped before the LORD, and returned, and came to their house to Ramah: and Elkanah knew Hannah his wife; and the

LORD remembered her. 20 Wherefore it came to pass, when the time was come about after Hannah had conceived, that she bare a son, and called his name Samuel, saying, Because I have asked him of the LORD.

1. Suppose before creation, God previews the future and sees the prophet Samuel’s barren mother praying for a son.

2. At that moment, before creation, God decides he will answer her prayer.

3. Then he creates and history unfolds for centuries down until the time of Samuel’s mother.

4. All along God has been waiting, having already decided to answer her prayer, and now the prayer he foresaw comes to pass and Samuel’s mother cries out to him.

5. At that moment, God answers her request and intervenes in history on her behalf just as he’d decided long ago and had been waiting to do for so long.

6. Does God’s prior knowledge and decision to answer her in any way undermine the reality of his responsiveness to her prayer? Clearly not.

7. And since it is her prayer – and ultimately all our prayers – that God is responding to when he previews history, our prayers do indeed directly serve their apparent purpose, which is to enjoin God’s response and intervention on our behalf.

c. Particularly The Futility of Prayer from or for Those Who Reject God’s Advice or End up Damned

i. From Our Perspective1. The entire criticism is not well

founded.2. The basic concept of this criticism is

that if you do the wrong thing after praying for guidance or strength, then…

a. …God didn’t hear your prayer

b. …God was unaffected by your prayer

c. …and praying without the hope of affecting God is prayer in vain, serving no purpose.

3. The whole argument hinges on the idea that if we fail, then that proves God was unaffected by the prayer.

a. But just because you do the wrong thing, that doesn’t mean God didn’t answer your prayer and provide godly insight or strength.

4. No free will proponent believes that God answers prayers in such a way as to overcome our free will.

a. The gifts of God are free for us to choose not to take advantage of.

b. Sometimes taking God’s counsel and relying on his strength takes discipline, and the flesh is weak.

c. Notice the word “watch” in the scriptures below).

Matthew 26:41 Watch and pray, that ye enter not into temptation: the spirit indeed is willing, but the flesh is weak.

Mark 14:38 Watch ye and pray, lest ye enter into temptation. The spirit truly is ready, but the flesh is weak.

Colossians 4:2 Continue in prayer, and watch in the same with thanksgiving.

i. What happens if we pray, but then aren’t also vigilant?

d. Maybe on those occasions where we prayed, then sinned, God answered and we just didn’t notice because our flesh was focused on other things.

5. The fact that we may fail after we pray for help give us no indication whatsoever necessitating that God is unaffected by our prayer.

a. There simply are other alternative explanations besides the conclusion that your prayer did not affect God and, therefore, was in vain.

b. Consequently, the criticism itself is flawed and baseless.

ii. From God’s perspective – 1. Reasons that God hears some

prayers and is moved by the plight even of those who are ultimately damned:

a. God is longsuffering, merciful, and desires for all men to repent and be saved.

b. God is just and desires to be known as just among all creation.

2. Explanation – a. God’s ongoing efforts on

behalf of those ultimately damned (including answering some of their prayers, especially potential prayers for guidance or strength) demonstrates…

i. His loveii. His effort

b. And deprives them of excuses to justify their injustice

i. Example: I sinned because God never helped me, or gave me counsel, etc.)

ii. (See Paul’s words below.)

c. Without God’s efforts even toward the damned, there would be no way for God to demonstrate that he loves all

his creatures and that his condemnation is just.

d. Near the beginning of his epistle to the Romans, Paul speaks of those condemned by God.

i. His language includes even those who will ultimately receive damnation.

ii. Yet he writes that God is longsuffering toward them because in extending them this goodness and others, God desires to bring them to repentance.

iii. And notice God’s desire to prevent those ultimately damned from having any excuse.

Romans 2:1 Therefore thou art inexcusable, O man, whosoever thou art that judgest: for wherein thou judgest another, thou condemnest thyself; for thou that judgest doest the same things. 2 But we are sure that the judgment of God is according to truth against them which commit such things. 3 And thinkest thou this, O man, that judgest them which do such things, and doest the same, that thou shalt escape the judgment of God?4 Or despisest thou the riches of his goodness and forbearance and longsuffering; not knowing that the goodness of God leadeth thee to repentance? 5 But after thy hardness and impenitent heart treasurest up unto thyself wrath against the day of wrath and revelation of the righteous judgment of God; 6 Who will render to every man according to his deeds: 7 To them who by patient continuance in well doing seek for glory and honour and immortality, eternal life: 8 But unto them that are contentious, and do not obey the truth, but obey unrighteousness, indignation and wrath, 9 Tribulation and anguish, upon every soul of man that doeth evil, of the Jew first, and also of the Gentile.

e. Later on in chapter 9, Paul again speaks of God’s longsuffering toward those who will end up damned.

i. And Paul even explains why God extends longsuffering

to those ultimately damned.

ii. Because God desires that the saints will know that he is just in punishing sin, yet merciful in forgiving the repentant.

Romans 9:22 What if God, willing to shew his wrath, and to make his power known, endured with much longsuffering the vessels of wrath fitted to destruction: 23 And that he might make known the riches of his glory on the vessels of mercy, which he had afore prepared unto glory, 24 Even us, whom he hath called, not of the Jews only, but also of the Gentiles?

f. Likewise, in 1 Timothy Paul also speaks of…

i. God’s desire to save all sinners.

ii. God’s longsuffering toward him when he was a sinner as serving the purpose that men might glorify God not only as just (for punishing sin) but also as longsuffering and merciful toward sinners.

iii. And for Christians to pray for all men because God desires all sinners to be saved.

1 Timothy 1:15 This is a faithful saying, and worthy of all acceptation, that Christ Jesus came into the world to save sinners; of whom I am chief. 16 Howbeit for this cause I obtained mercy, that in me first Jesus Christ might shew forth all longsuffering, for a pattern to them which should hereafter believe on him to life everlasting…2:1 I exhort therefore, that, first of all, supplications, prayers, intercessions, and giving of thanks, be made for all men; 2 For kings, and for all that are in authority; that we may lead a quiet and peaceable life in all godliness and honesty. 3 For this is good and acceptable in the sight of God our Saviour; 4 Who will have all men to be saved, and to come unto the knowledge of the truth.

g. Peter says that even though only 8 people were saved on Noah’s ark, God still waited before destroying the earth with a Flood because of his characteristic of being longsuffering toward even those ultimately damned.

1 Peter 3:19 By which also he went and preached unto the spirits in prison; 20 Which sometime were disobedient, when once the longsuffering of God waited in the days of Noah, while the ark was a preparing, wherein few, that is, eight souls were saved by water.

h. In his second epistle, Peter again speaks of God’s longsuffering as a demonstration of his desire for all men to repent and be saved, even though God knows some men won’t be and has prepared destruction for them.

2 Peter 3:7 But the heavens and the earth, which are now, by the same word are kept in store, reserved unto fire against the day of judgment and perdition of ungodly men. 8 But, beloved, be not ignorant of this one thing, that one day is with the Lord as a thousand years, and a thousand years as one day. 9 The Lord is not slack concerning his promise, as some men count slackness; but is longsuffering to us-ward, not willing that any should perish, but that all should come to repentance. 10 But the day of the Lord will come as a thief in the night; in the which the heavens shall pass away with a great noise, and the elements shall melt with fervent heat, the earth also and the works that are therein shall be burned up. 11 Seeing then that all these things shall be dissolved, what manner of persons ought ye to be in all holy conversation and godliness, 12 Looking for and hasting unto the coming of the day of God, wherein the heavens being on fire shall be dissolved, and the elements shall melt with fervent heat? 13 Nevertheless we, according to his promise, look for new heavens and a new earth, wherein dwelleth righteousness. 14 Wherefore, beloved, seeing that ye look for such things, be diligent that ye may be found of him in peace, without spot, and blameless. 15 And account that the longsuffering of our Lord is salvation; even as our beloved brother Paul also according to the wisdom given unto him hath written unto you; 16 As also in all his epistles, speaking in them of these things; in which are some things hard to be understood, which they that are unlearned and unstable wrest, as they do also the other scriptures, unto their own destruction. 17 Ye therefore, beloved, seeing ye know these things before, beware lest ye also, being led away with the error of the wicked, fall from your own stedfastness.

3. Summarya. Ultimately, the fact that some

resist doesn’t mean that God won’t do all things he deems just and wise to do to persuade them over the course of their lives.

i. Because God loves them and will do what is allowable within freewill and justice during the time when there is opportunity to save them.

ii. Because God wants creation to know he is just as well as longsuffering and merciful.

b. Consequently, God is affected and moved by (and on occasion answers the prayers of) the un-elect, even though he has foreknowledge of their ultimate damnation.

i. Once again, this situation with the damned does not in any way demonstrate a conflict between simple foreknowledge and the usefulness and effectiveness of prayer.

4. Additional Problem with this particular Open Theist criticism.

a. The fact that God foreknows the ultimate damnation of individuals does not mean that…

i. God would be unaffected by or won’t answer their prayers.

ii. That they pray in vain.

b. Ultimately, even if God did decide before creation not to be affected by the prayers of those ultimately damned…

i. God also decided before creation to respond to the prayers of those who would be saved.

ii. Consequently, the situation with the damned does nothing to prove that simple foreknowledge is incompatible with the usefulness and effectiveness of prayer.

V. Main Examination Issue 2: Our Model – The Trinity Explains the Evidencea. Description of Our Model

i. Apparent Paradox1. Calvinism and Traditional (Arminian) Freewill point out

the passages of scripture that undeniably record God’s ability to foreknow the future in fine detail, with absolutely accurate and certain knowledge.

a. Stated Conclusions: God is omniscient and has foreknowledge of the future.

i. Calvinism: He foreknows the future because he himself has determined the future.

1. How could God know such fine details of the future with certainty and accuracy unless he determines it?

ii. Traditional (Arminian) Freewill: God does not determine the future but he knows the future because he can simply see it in advance.

1. How could God know such fine details of the future with certainty and accuracy unless he can indeed foresee it?

b. We will discuss examples of such passages later.2. Open Theism points out that there are also passages in

which scripture recounts God expressing regret, changing

his mind, or testing individuals to see how they would respond.

a. Notes: i. Such passages start very early in scripture,

earlier than detailed prophecies of the distant future.

ii. Is the plain meaning of all such passages to be regarded as a mere “illusion” or “anthropomorphizing”?

Genesis 1:4 And God saw the light, that it was good: and God divided the light from the darkness…10 And God called the dry land Earth; and the gathering together of the waters called he Seas: and God saw that it was good…12 And the earth brought forth grass, and herb yielding seed after his kind, and the tree yielding fruit, whose seed was in itself, after his kind: and God saw that it was good...18 And to rule over the day and over the night, and to divide the light from the darkness: and God saw that it was good…21 And God created great whales, and every living creature that moveth, which the waters brought forth abundantly, after their kind, and every winged fowl after his kind: and God saw that it was good…25 And God made the beast of the earth after his kind, and cattle after their kind, and every thing that creepeth upon the earth after his kind: and God saw that it was good…31 And God saw every thing that he had made, and, behold, it was very good. And the evening and the morning were the sixth day.

b. Genesis 1i. This passage connects God’s awareness of

the “goodness” of what he created with God seeing it after he created it.

ii. Key Questions:1. Why didn’t God already know it was

good from before he even created?2. Why did he have to see it?

Genesis 3:8 And they heard the voice of the LORD God walking in the garden in the cool of the day: and Adam and his wife hid themselves from the presence of the LORD God amongst the trees of the garden. 9 And the LORD God called unto Adam, and said unto him, Where art thou? 10 And he said, I heard thy voice in the garden, and I was afraid, because I was naked; and I hid myself. 11 And he said, Who told thee that thou wast naked? Hast thou eaten of the tree, whereof I commanded thee that thou shouldest not eat? 12 And the man said, The woman whom thou gavest to be with me, she gave me of the tree, and I did eat. 13 And the LORD God said unto the woman, What is this that thou hast done? And the woman said, The serpent beguiled me, and I did eat. 14 And the LORD God said unto the serpent, Because thou

hast done this, thou art cursed above all cattle, and above every beast of the field; upon thy belly shalt thou go, and dust shalt thou eat all the days of thy life: 15 And I will put enmity between thee and the woman, and between thy seed and her seed; it shall bruise thy head, and thou shalt bruise his heel.

c. Genesis 3i. This passage depicts God…

1. as not knowing where Adam is in the garden.

2. as not knowing who told Adam he was naked.

3. as not knowing if Adam had eaten from the tree of knowledge.

4. as not knowing why the woman ate of the tree and gave its fruit to Adam as well.

ii. However, this questioning from God here is perhaps comparable to Jesus statements to…

1. Cain in Genesis 4a. Here verse 10 indicates that

God already knows that Cain has killed Abel, even though in verse 8 he asked Cain where Abel was.

Genesis 4:8 And Cain talked with Abel his brother: and it came to pass, when they were in the field, that Cain rose up against Abel his brother, and slew him. 9 And the LORD said unto Cain, Where is Abel thy brother? And he said, I know not: Am I my brother’s keeper? 10 And he said, What hast thou done? the voice of thy brother’s blood crieth unto me from the ground.

2. The Samaritan woman in John 4.

John 4:16 Jesus saith unto her, Go, call thy husband, and come hither. 17 The woman answered and said, I have no husband. Jesus said unto her, Thou hast well said, I have no husband: 18 For thou hast had five husbands; and he whom thou now hast is not thy husband: in that saidst thou truly.

a. Although Jesus tells the woman to call her husband in verse 16, verse 18 indicates that he already knows that she has had 5 husbands but currently is not married.

3. In both passages, God’s statements are shown to be a clever way of

seeing how truthful the response will be.

a. We might interpret Genesis 3 similarly concerning God’s interrogation of Adam and Eve.

b. In which case, Genesis 3 would not be an instance in which God doesn’t have knowledge.

4. (Interesting to see the pre-incarnate Word in Genesis relating to people the same way as the incarnate Word in John 4.)

iii. But, (like Genesis 1 above) not all of the Open Theists proof passages can be explained away as this one can.

d. Genesis 18

Genesis 18:20 And the LORD said, Because the cry of Sodom and Gomorrah is great, and because their sin is very grievous; 21 I will go down now, and see whether they have done altogether according to the cry of it, which is come unto me; and if not, I will know.

i. Here God is depicted as having heard about the sin of Sodom and Gomorrah but as not knowing if it is true until he goes down to Sodom and Gomorrah (at least through his messengers) and sees for himself what they have done.

ii. Key Questions:1. Why doesn’t God already know

whether or not Sodom and Gomorrah are guilty without having to go down and see for himself?

e. Genesis 22

Genesis 22:1 And it came to pass after these things, that God did tempt (05254) Abraham, and said unto him, Abraham: and he said, Behold, here I am…11 And the angel of the LORD called unto him out of heaven, and said, Abraham, Abraham: and he said, Here am I. 12 And he said, Lay not thine hand upon the lad, neither do thou any thing unto him: for now (06258) I know that thou fearest God, seeing thou hast not withheld thy son, thine only son from me.

05254 nacah a primitive root; TWOT-1373; v

AV-prove 20, tempt 12, assay 2, adventure 1, try 1; 36 1) to test, try, prove, tempt, assay, put to the proof or test 1a) (Piel) 1a1) to test, try 1a2) to attempt, assay, try 1a3) to test, try, prove, tempt

i. Here God is depicted as needing to test Abraham in order to know how devoted Abraham is in his heart.

ii. And it is only after the test that God says “now I know,” which indicates that God acquires the information through the test.

1. The word “now” is in the Hebrew.

06258 ‘attah from 06256; TWOT-1650c; adv AV-now, whereas, henceforth, this time forth, straightway; 9 1) now 1a) now 1b) in phrases

iii. Key Questions:1. Why doesn’t God already have this

information about how devoted Abraham is?

2. Why didn’t God just know this information without the need of a test?

f. Exodus 20

Exodus 19:20 And the LORD came down upon mount Sinai, on the top of the mount: and the LORD called Moses up to the top of the mount; and Moses went up…20:20 And Moses said unto the people, Fear not: for God is come to prove (05254) you, and that his fear may be before your faces, that ye sin not.

i. Like Abraham in Genesis 22, here God is depicted as needing to test the Israelites.

ii. Key Questions:1. Why doesn’t God already have the

information he is seeking about the Israelites?

2. Why didn’t God just know this information without the need of a test?

g. Deuteronomy 8

Deuteronomy 8:2 And thou shalt remember all the way which the LORD thy God led thee these forty years in the wilderness, to humble thee, and to prove (05254) thee, to know what was in thine heart, whether thou wouldest keep his commandments, or no.

i. Here God is depicted as having to test the Israelites for 40 years in various ways in order to know…

1. what was in their hearts.2. whether or not they would keep his

commandments.ii. Key Questions:

1. Why doesn’t God already know what is in the Israelites’ hearts and whether or not they will obey him?

2. Why does God need 40 years of various tests to find this information out?

h. Deuteronomy 13

Deuteronomy 13:3 Thou shalt not hearken unto the words of that prophet, or that dreamer of dreams: for the LORD your God proveth (05254) you, to know whether ye love the LORD your God with all your heart and with all your soul.

i. In this passage, Moses explains to the Israelites that in the future, God will allow false prophets to come to them in order for God to test the people to know whether or not in their hearts and souls they love God.

ii. Key Questions:1. If God knows the future, why would

God have to send false prophets later on to know the people’s hearts?

2. If God knows the future, why didn’t God already know at that moment what would be in the people’s hearts for all of the future?

i. 1 Samuel 16

1 Samuel 16:1 And the LORD said unto Samuel, How long wilt thou mourn for Saul, seeing I have rejected him from reigning over Israel? fill thine horn with oil, and go, I will send thee to Jesse the Bethlehemite: for I have provided me a king among his sons…7 But the LORD said unto Samuel, Look (05027) not on his countenance, or on the height of his stature; because I have refused him: for the LORD seeth not as man seeth

(07200); for man looketh (07200) on the outward appearance, but the LORD looketh (07200) on the heart.

05027 nabat a primitive root; TWOT-1282; v AV-look 36, behold 13, consider 5, regard 4, see 4, respect 3, look down 2, look about 1, look back 1; 69 1) to look, regard 1a) (Piel) to look 1b) (Hiphil) 1b1) to look 1b2) to regard, show regard to, pay attention to, consider 1b3) to look upon, regard, show regard to

07200 ra’ah a primitive root; TWOT-2095; v AV-see 879, look 104, behold 83, shew 68, appear 66, consider 22, seer 12, spy 6, respect 5, perceive 5, provide 4, regard 4, enjoy 4, lo 3, foreseeth 2, heed 2, misc 74; 1313 1) to see, look at, inspect, perceive, consider…

i. Here God is depicted as needing to look at the hearts of David and his brothers to determine who to choose as king of Israel.

ii. And many other passages, both Old and New Testament, depict God as needing to “search” or “try” men’s hearts.

1 Chronicles 28:9 And thou, Solomon my son, know thou the God of thy father, and serve him with a perfect heart and with a willing mind: for the LORD searcheth (01875) all hearts, and understandeth all the imaginations of the thoughts: if thou seek him, he will be found of thee; but if thou forsake him, he will cast thee off for ever.

01875 darash a primitive root; TWOT-455; v AV-seek 84, enquire 43, require 12, search 7, misc 18; 164 1) to resort to, seek, seek with care, enquire, require 1a) (Qal) 1a1) to resort to, frequent (a place), (tread a place) 1a2) to consult, enquire of, seek 1a2a) of God 1a2b) of heathen gods, necromancers 1a3) to seek deity in prayer and worship 1a3a) God 1a3b) heathen deities 1a4) to seek (with a demand), demand, require 1a5) to investigate, enquire

1a6) to ask for, require, demand 1a7) to practice, study, follow, seek with application 1a8) to seek with care, care for 1b) (Niphal) 1b1) to allow oneself to be enquired of, consulted (only of God) 1b2) to be sought, be sought out 1b3) to be required (of blood)

2 Chronicles 32:30 This same Hezekiah also stopped the upper watercourse of Gihon, and brought it straight down to the west side of the city of David. And Hezekiah prospered in all his works. 31 Howbeit in the business of the ambassadors of the princes of Babylon, who sent unto him to enquire of the wonder that was done in the land, God left him, to try (05254) him, that he might know all that was in his heart.

Psalms 7:9 Oh let the wickedness of the wicked come to an end; but establish the just: for the righteous God trieth (0974) the hearts and reins.

0974 bachan a primitive root; TWOT-230; v AV-try 19, prove 7, examine 1, tempt 1, trial 1; 29 1) to examine, try, prove 1a) (Qal) 1a1) to examine, scrutinise 1a2) to test, prove, try (of gold, persons, the heart, man of God) 1b) (Niphal) to be tried, proved 1c) (Pual) to make a trial

Psalms 11:5 The LORD trieth (0974) the righteous: but the wicked and him that loveth violence his soul hateth.

Psalms 26:2 Examine (0974) me, O LORD, and prove (05254) me; try (06884) my reins and my heart.

05254 nacah a primitive root; TWOT-1373; v AV-prove 20, tempt 12, assay 2, adventure 1, try 1; 36 1) to test, try, prove, tempt, assay, put to the proof or test 1a) (Piel) 1a1) to test, try 1a2) to attempt, assay, try 1a3) to test, try, prove, tempt

06884 tsaraph a primitive root; TWOT-1972; v AV-try 11, founder 5, goldsmith 5, refine 3, refiner 2, melt 2, pure 2, purge away 1, casteth 1, finer 1; 33

1) to smelt, refine, test 1a) (Qal) 1a1) to smelt, refine 1a2) to test 1a3) to test (and prove true) 1a4) smelter, refiner, goldsmith (participle) 1b) (Niphal) to be refined 1c) (Piel) to be a refiner 1c1) refiner (participle)

Psalms 44:21 Shall not God search (02713) this out? for he knoweth the secrets of the heart.

Psalms 139:23 Search (02713) me, O God, and know my heart: try (0974) me, and know my thoughts:

02713 chaqar a primitive root; TWOT-729; v AV-search 12, search out 9, found out 2, seek out 1, seek 1, sounded 1, try 1; 27 1) to search, search for, search out, examine, investigate 1a) (Qal) 1a1) to search (for) 1a2) to search through, explore 1a3) to examine thoroughly 1b) (Niphal) 1b1) to be searched out, be found out, be ascertained, be examined 1c) (Piel) to search out, seek out

Proverbs 17:3 The fining pot is for silver, and the furnace for gold: but the LORD trieth (0974) the hearts.

Romans 8:27 And he that searcheth (2045) the hearts knoweth what is the mind of the Spirit, because he maketh intercession for the saints according to the will of God.

2045 ereunao apparently from 2046 (through the idea of enquiry); TDNT-2:655,255; v AV-search 6; 6 1) to search, examine into

1 Thessalonians 2:4 But as we were allowed of God to be put in trust with the gospel, even so we speak; not as pleasing men, but God, which trieth (1381) our hearts.

1381 dokimazo from 1384; TDNT-2:255,181; v AV-prove 10, try 4, approve 3, discern 2, allow 2, like 1, examine 1; 23 1) to test, examine, prove, scrutinise (to see whether a thing is genuine or not), as metals

2) to recognise as genuine after examination, to approve, deem worthy

iii. Key Question:1. Why doesn’t God already know

without having to look or test?j. Ezekiel 34

Ezekiel 34:11 For thus saith the Lord GOD; Behold, I, even I, will both search (01875) my sheep, and seek them out (01239). 12 As a shepherd seeketh out (01243) his flock in the day that he is among his sheep that are scattered; so will I seek out (01239) my sheep, and will deliver them out of all places where they have been scattered in the cloudy and dark day.

01239 baqar a primitive root; TWOT-274; v AV-enquire 3, seek 3, search 1; 7 1) to seek, enquire, consider 1a) (Piel) 1a1) to seek, look for 1a2) to consider, reflect

01243 baqqarah intensive from 01239; TWOT-274d; n f AV-seek 1; 1 1) a seeking, a care, concern

i. This passage depicts God as having to enquire and look his sheep from the place where they are scattered.

ii. Key Question:1. Why doesn’t God already know all

the places where his sheep have been scattered to?

k. Other Passages Depict God as Changing His Mind

05162 nacham a primitive root; TWOT-1344; v AV-comfort 57, repent 41, comforter 9, ease 1; 108 1) to be sorry, console oneself, repent, regret, comfort, be comforted 1a) (Niphal) 1a1) to be sorry, be moved to pity, have compassion 1a2) to be sorry, rue, suffer grief, repent 1a3) to comfort oneself, be comforted 1a4) to comfort oneself, ease oneself 1b) (Piel) to comfort, console 1c) (Pual) to be comforted, be consoled

1d) (Hithpael) 1d1) to be sorry, have compassion 1d2) to rue, repent of 1d3) to comfort oneself, be comforted 1d4) to ease oneself

07725 shuwb a primitive root; TWOT-2340; v AV-return 391, ...again 248, turn 123, ...back 65, ...away 56, restore 39, bring 34, render 19, answer 18, recompense 8, recover 6, deliver 5, put 5, withdraw 5, requite 4, misc 40; 1066 1) to return, turn back…

Genesis 6:6 And it repented (05162) the LORD that he had made man on the earth, and it grieved him at his heart. 7 And the LORD said, I will destroy man whom I have created from the face of the earth; both man, and beast, and the creeping thing, and the fowls of the air; for it repenteth (05162) me that I have made them.

Exodus 32:10 Now therefore let me alone, that my wrath may wax hot against them, and that I may consume them: and I will make of thee a great nation. 11 And Moses besought the LORD his God, and said, LORD, why doth thy wrath wax hot against thy people, which thou hast brought forth out of the land of Egypt with great power, and with a mighty hand? 12 Wherefore should the Egyptians speak, and say, For mischief did he bring them out, to slay them in the mountains, and to consume them from the face of the earth? Turn (07725) from thy fierce wrath, and repent (05162) of this evil against thy people. 13 Remember Abraham, Isaac, and Israel, thy servants, to whom thou swarest by thine own self, and saidst unto them, I will multiply your seed as the stars of heaven, and all this land that I have spoken of will I give unto your seed, and they shall inherit it for ever. 14 And the LORD repented (05162) of the evil which he thought to do unto his people.

Judges 2:13 And they forsook the LORD, and served Baal and Ashtaroth. 14 And the anger of the LORD was hot against Israel, and he delivered them into the hands of spoilers that spoiled them, and he sold them into the hands of their enemies round about, so that they could not any longer stand before their enemies. 15 Whithersoever they went out, the hand of the LORD was against them for evil, as the LORD had said, and as the LORD had sworn unto them: and they were greatly distressed. 16 Nevertheless the LORD raised up judges, which delivered them out of the hand of those that spoiled them. 17 And yet they would not hearken unto their judges, but they went a whoring after other gods, and bowed themselves unto them: they turned quickly out of the way which their fathers walked in, obeying the commandments of the LORD; but they did not so. 18 And when the LORD raised them up judges, then the LORD was with the judge, and delivered them out of the hand of their enemies all the days of the judge: for it repented (05162) the LORD because of their groanings by reason of them that oppressed them and vexed them.

1 Samuel 15:10 Then came the word of the LORD unto Samuel, saying, 11 It repenteth (05162) me that I have set up Saul to be king: for he is turned back from following me, and hath not performed my commandments. And it grieved Samuel; and he cried unto the LORD all night…35 And Samuel came no more to see Saul until the day of his death: nevertheless Samuel mourned for Saul: and the LORD repented (05162) that he had made Saul king over Israel.

2 Samuel 24:16 And when the angel stretched out his hand upon Jerusalem to destroy it, the LORD repented (05162) him of the evil, and said to the angel that destroyed the people, It is enough: stay now thine hand. And the angel of the LORD was by the threshingplace of Araunah the Jebusite.

1 Chronicles 21:15 And God sent an angel unto Jerusalem to destroy it: and as he was destroying, the LORD beheld, and he repented (05162) him of the evil, and said to the angel that destroyed, It is enough, stay now thine hand. And the angel of the LORD stood by the threshingfloor of Ornan the Jebusite.

Psalms 106:39 Thus were they defiled with their own works, and went a whoring with their own inventions. 40 Therefore was the wrath of the LORD kindled against his people, insomuch that he abhorred his own inheritance. 41 And he gave them into the hand of the heathen; and they that hated them ruled over them. 42 Their enemies also oppressed them, and they were brought into subjection under their hand. 43 Many times did he deliver them; but they provoked him with their counsel, and were brought low for their iniquity. 44 Nevertheless he regarded their affliction, when he heard their cry: 45 And he remembered for them his covenant, and repented (05162) according to the multitude of his mercies.

Jeremiah 18:7 At what instant I shall speak concerning a nation, and concerning a kingdom, to pluck up, and to pull down, and to destroy it; 8 If that nation, against whom I have pronounced, turn (07725) from their evil, I will repent (05162) of the evil that I thought to do unto them. 9 And at what instant I shall speak concerning a nation, and concerning a kingdom, to build and to plant it; 10 If it do evil in my sight, that it obey not my voice, then I will repent (05162) of the good, wherewith I said I would benefit them.

Jeremiah 26:3 If so be they will hearken, and turn (07725) every man from his evil way, that I may repent (05162) me of the evil, which I purpose to do unto them because of the evil of their doings…13 Therefore now amend your ways and your doings, and obey the voice of the LORD your God; and the LORD will repent (05162) him of the evil that he hath pronounced against you…19 Did Hezekiah king of Judah and all Judah put him at all to death? did he not fear the LORD, and besought the LORD, and the LORD repented (05162) him of the evil which he had pronounced against them? Thus might we procure great evil against our souls.

Amos 7:1 Thus hath the Lord GOD shewed unto me; and, behold, he formed grasshoppers in the beginning of the shooting up of the latter growth; and, lo, it was the

latter growth after the king’s mowings. 2 And it came to pass, that when they had made an end of eating the grass of the land, then I said, O Lord GOD, forgive, I beseech thee: by whom shall Jacob arise? for he is small. 3 The LORD repented (05162) for this: It shall not be, saith the LORD. 4 Thus hath the Lord GOD shewed unto me: and, behold, the Lord GOD called to contend by fire, and it devoured the great deep, and did eat up a part. 5 Then said I, O Lord GOD, cease, I beseech thee: by whom shall Jacob arise? for he is small. 6 The LORD repented for this: This also shall not be, saith the Lord GOD.

Joel 2:13 And rend your heart, and not your garments, and turn unto the LORD your God: for he is gracious and merciful, slow to anger, and of great kindness, and repenteth (05162) him of the evil. 14 Who knoweth if he will return and repent (05162), and leave a blessing behind him; even a meat offering and a drink offering unto the LORD your God?

i. Regarding Jonah1. This is a key example cited by Open

Theists.

"Dr. John Sanders: I also believe that God sometimes cancels what he had apparently unconditionally promised because of a change in human behavior...Jonah is of course the classic case of that. He declared unconditionally, this is what's going to happen, and it didn't happen. " – Calvinism vs. Open Theism Debate, featuring Dr. James White (Calvinist) and Dr. John Sanders (Open Theist), MPEG Audio File, Part 1 of 5, approximately 32:50 minutes in

2. Notice specifically that God, through Jonah, declared he would destroy the city in exactly 40 days.

a. This is not merely a general, conditional statement that one day the wicked will perish if they don’t repent.

Jonah 3:1 And the word of the LORD came unto Jonah the second time, saying, 2 Arise, go unto Nineveh, that great city, and preach unto it the preaching that I bid thee. 3 So Jonah arose, and went unto Nineveh, according to the word of the LORD. Now Nineveh was an exceeding great city of three days’ journey. 4 And Jonah began to enter into the city a day’s journey, and he cried, and said, Yet forty days, and Nineveh shall be overthrown…9 Who can tell if God will turn and repent (05162), and turn away (07725) from his fierce anger, that we perish not? 10 And God saw their works, that they turned from their evil way; and God repented (05162) of the evil, that he had said that he would do unto them; and he did it not. 4:1 But it displeased Jonah exceedingly, and he was very angry. 2 And he prayed unto the LORD, and said, I pray thee, O LORD, was not this my saying, when I was yet in my country? Therefore I fled

before unto Tarshish: for I knew that thou art a gracious God, and merciful, slow to anger, and of great kindness, and repentest (05162) thee of the evil.

ii. It is also important to note that there are statements in scripture that when taken out of context would seem to state the exact opposite: that God does not ever change his mind.

1. However, this is not the case. iii. And this can be seen from the fact that one

such statement that God does not change his mind occurs in 1 Samuel 15, right in the midst of two other statements declaring that God did indeed change his mind.

1 Samuel 15:10 Then came the word of the LORD unto Samuel, saying, 11 It repenteth (05162) me that I have set up Saul to be king: for he is turned back from following me, and hath not performed my commandments. And it grieved Samuel; and he cried unto the LORD all night…29 And also the Strength of Israel will not lie nor repent (05162): for he is not a man, that he should repent (05162)…35 And Samuel came no more to see Saul until the day of his death: nevertheless Samuel mourned for Saul: and the LORD repented (05162) that he had made Saul king over Israel.

1. Consequently, the context reveals that the occasions in which God is said not to change his mind…

a. are not intended as general statements as if to say that God never changes his mind…

b. but instead they are intended to convey and emphasize that with regard to this particular item, God is not going to change his mind.

2. Consequently, we can then apply this interpretation revealed in 1 Samuel 15 to other passages containing similar statements that God will not change his mind.

Numbers 23:19 God is not a man, that he should lie; neither the son of man, that he should repent (05162): hath he said, and shall he not do it? or hath he spoken, and shall he not make it good?

Psalms 110:4 The LORD hath sworn, and will not repent (05162), Thou art a priest for ever after the order of Melchizedek.

Jeremiah 4:28 For this shall the earth mourn, and the heavens above be black: because I have spoken it, I have purposed it, and will not repent (05162), neither will I turn back (07725) from it.

Ezekiel 24:14 I the LORD have spoken it: it shall come to pass, and I will do it; I will not go back, neither will I spare, neither will I repent (05162); according to thy ways, and according to thy doings, shall they judge thee, saith the Lord GOD.

iv. It would seem that because God can, did, and was known to have changed his mind, when God wanted to convey that with regard to a particular issue his mind would not change, he often corroborated it with either a statement like those above or with an oath.

1. Isaiah 49:18, Jeremiah 46:18, Ezekiel 5:11, Ezekiel 14:14, Ezekiel 17:16, Ezekiel 18:1, Ezekiel 20:33, Ezekiel 33:11, Ezekiel 34:8, Zephaniah 2:9, Titus 1:2, Hebrews 6:17

l. (Open Theist) Stated Conclusions: God does not have foreknowledge of the future.

i. How could God experience regret for making man in Genesis 6:6, if he had previewed history and decided to make man knowing full-well not only that man would be so wicked but also how he himself would feel about their wickedness?

ii. Why would God test Abraham through an event, if he could merely peer into Abraham’s heart?

m. (Open Theist) Unstated but Necessary Conclusion: God is not even omniscient over the present.

i. (Although Open Theists would not be happy about this fact), many of the passages Open Theists point to about God’s lack of “future” knowledge, etc. are actually regarding present realities, not future events.

ii. Consequently, a major downfall of Open Theism is that, although he does not realize it, the Open Theist view actually demands a

God that is not omniscient over the present, not just the future.

iii. This is even more important since…1. the Open Theist asserts that God's

does have exhaustive knowledge of the past and present, including our very thoughts and words…

2. and it is this exhaustive knowledge of the present that Open Theism states serves as God's basis for making expert predictions about the future.

3. But if Open Theist proof texts are describing God's ability to exhaustively know the present (or past), then they also fundamentally undermine Open Theism's explanation for God's ability to predict the future in any way.

ii. Solution to the Paradox1. It is true that God does operate with perfect foreknowledge. 2. And it is also true that God operates without

foreknowledge. 3. This is possible because…

a. While the Father continually operates with his full stature (i.e. his full volitional capacity), including omniscience.

b. In contrast, the Word operates in both the Old and the New Testament with what might be termed “voluntarily diminished stature.”

i. This term refers to the fact that the Word (and the Spirit) has voluntarily chosen to rely upon the Father for access to certain divine attributes, such as omniscience and omnipotence.

1. This theme is readily demonstrable in the New Testament as to become one of its central themes…

a. (particularly the Gospels and Revelation, which we will examine later).

b. It is clear that the incarnation entails a commitment to such a stature because it ceases to be a facade of convenience and instead becomes rooted

in an actual human nature taken on by the Word.

2. But it is also at work to a lesser degree even before the incarnation.

a. And therefore can be found in the Old Testament as well, particularly with regard to the angel of YHWH, which is the Old Testament title for the pre-incarnate Word.

3. And in perfect harmony with the principle of progressive revelation, he gradually introduced, prepared, and accustomed mankind to receive him ultimately as an actual man.

ii. Demonstrating that this occurs prior to the incarnation is a potentially controversial point in our view and will need to proven by scripture.

4. Reasons for Such Divine Behaviora. It is not that God the Father cannot interact with

men. i. As we saw from scripture earlier

(particularly Revelation), the Father most certainly does interact with men (with even the Father being inside of time.)

ii. But certain levels of interaction require setting aside certain levels of his attributes.

1. Examplesa. Moses in Exodus 33 b. The incarnation and atoning

crucifixion 2. For those purposes, the Second and

Third Persons of the Trinity operate in voluntarily diminished stature.

iii. Notice also that the Father is apparently able to interact with immortal angels with no problem.

1. Through becoming a mortal man, then being raised to immortality, Jesus will transform all of mortal, corruptible creation to a state of immortality and incorruptibility, (starting with the saints).

2. Thereby preparing all creation to receive the Father’s full glory even as the immortal angels can.

b. Notice that the Father is apparently able to interact with angels with no problem.

c. This voluntarily diminished stature functions as part of God’s work mediating between himself and creation.

i. In this way, he experiences our limited capacity and sympathizes with us in this regard as well as in other regards.

ii. And, it is in this way above all others that humankind first learns that God is personal and able to interact with his own creation, rather than being relegated to an incommunicable status by virtue of his utter supremacy.

d. Another chief function of this action is its role in providing an example in which God…

i. humbles himself to meet with us where we are,

ii. teaches us to do the same toward others, iii. and even teaches us to rely upon God’s

greater knowledge and power. 5. Implications:

a. In his voluntarily diminished stature, the Word relies on the Father for any omniscient knowledge and as such he himself does not access omniscience nor interact with men with use of omniscience.

b. Consequently…i. the statements in which God is recorded as

experiencing regret, changing his mind, or testing men are descriptions of the pre-incarnate Word as he interacts with men in a voluntary diminished stature.

ii. and the statements in which God is recorded as having accurate and certain knowledge of the future, particularly fine details in the distant future, are when the Word is receiving omniscient information from the Father.

c. As a result, passages exhibiting God’s perfect foreknowledge can be taken at their face value and passages exhibiting God’s limited knowledge as he interacts with men can also be taken at their face value.

b. Proving Our Modeli. Background

1. In 2003, someone wrote an email to our website containing with links to 2 articles written by Open Theist author Gregory Boyd.

a. In the articles, Boyd brought up the central Open Theist point concerning scriptures that depict God as not having absolutely certain knowledge about the future – ex. God regretting or changing his mind.

b. Realizing that such passages do require an explanation, it immediately occurred to me that Jesus’ words in Matthew 24:36 and Mark 13:32 seemed to provide a readily available solution.

ii. Scriptural Support and Explanation

Matthew 24:36 But of that day and hour knoweth no man, no, not the angels of heaven, but my Father only.

Mark 13:32 But of that day and that hour knoweth no man, no, not the angels which are in heaven, neither the Son, but the Father.

1. In these passages we have a very clear, simple depiction of the model that we propose.

a. The Father has authority over a very specific, detailed future event.

b. The Son does not have that knowledge.2. Key Questions:

a. Why couldn’t this model be true for all the other passages in which God doesn’t seem to know certain things, present or future?

b. Why not interpret those less specific passages in terms of the very specific picture presented in Matthew 24 and Mark 13?

c. Does the Father know this specific detail of Jesus’ distant future return because God unilaterally determined that day himself (determinism) or because he has foreknowledge (even if that day depends on other factors the Father has chosen not to control, such as the free choices of men)?

3. General Pattern: a. In the Gospels, Jesus not only relies on the Father

for knowledge but also for power.

Matthew 26:47 And while he yet spake, lo, Judas, one of the twelve, came, and with him a great multitude with swords and staves, from the chief priests and elders of the people…51 And, behold, one of them which were with Jesus stretched out his hand, and drew his sword, and struck a servant of the high priest’s, and smote off his ear. 52 Then said Jesus unto him, Put up again thy sword into his place: for all they that take the sword shall perish with the sword. 53 Thinkest thou that I cannot now pray to my Father, and he shall presently give me more than twelve legions of angels?

b. More importantly, Jesus Christ (the incarnate Word) relies on the Father as the source of all teaching and “words of knowledge” during his ministry.

John 1:18 No man hath seen God at any time; the only begotten Son, which is in the bosom of the Father, he hath declared him.

John 5:30 I can of mine own self do nothing: as I hear, I judge: and my judgment is just; because I seek not mine own will, but the will of the Father which hath sent me.

John 8:28 Then said Jesus unto them, When ye have lifted up the Son of man, then shall ye know that I am he, and that I do nothing of myself; but as my Father hath taught me, I speak these things…38 I speak that which I have seen with my Father: and ye do that which ye have seen with your father.

John 10:18 No man taketh it from me, but I lay it down of myself. I have power to lay it down, and I have power to take it again. This commandment have I received of my Father…32 Jesus answered them, Many good works have I shewed you from my Father; for which of those works do ye stone me?...37 If I do not the works of my Father, believe me not. 38 But if I do, though ye believe not me, believe the works: that ye may know, and believe, that the Father is in me, and I in him.

i. Notice from John 14, the connection of the phrase “the Father is greater than I” to this concept of the incarnate Word relying on the Father for his teaching.

1. This clearly relates Jesus’ reliance on the Father for teaching to the idea of voluntary diminished stature, in which the Father operates in a superior role to the Word on a voluntary basis.

John 14:24 He that loveth me not keepeth not my sayings: and the word which ye hear is not mine, but the Father’s which sent me. 25 These things have I spoken unto you, being yet present with you. 26 But the Comforter, which is the Holy Ghost, whom the Father will send in my name, he shall teach you all things, and bring all things to your remembrance, whatsoever I have said unto you. 27 Peace I leave with you, my peace I

give unto you: not as the world giveth, give I unto you. Let not your heart be troubled, neither let it be afraid. 28 Ye have heard how I said unto you, I go away, and come again unto you. If ye loved me, ye would rejoice, because I said, I go unto the Father: for my Father is greater than I. 29 And now I have told you before it come to pass, that, when it is come to pass, ye might believe. 30 Hereafter I will not talk much with you: for the prince of this world cometh, and hath nothing in me. 31 But that the world may know that I love the Father; and as the Father gave me commandment, even so I do. Arise, let us go hence.

John 15:10 If ye keep my commandments, ye shall abide in my love; even as I have kept my Father’s commandments, and abide in his love…15 Henceforth I call you not servants; for the servant knoweth not what his lord doeth: but I have called you friends; for all things that I have heard of my Father I have made known unto you.

c. And then, having relied on the Father for the knowledge he was teaching, Jesus then passed that knowledge on to his disciples.

i. But often not teaching that knowledge (at least not plainly) to the crowds.

1. At least not until after the crucifixion.

Matthew 13:10 And the disciples came, and said unto him, Why speakest thou unto them in parables? 11 He answered and said unto them, Because it is given unto you to know the mysteries of the kingdom of heaven, but to them it is not given.

Luke 8:10 And he said, Unto you it is given to know the mysteries of the kingdom of God: but to others in parables; that seeing they might not see, and hearing they might not understand.

Matthew 17:2 And was transfigured before them: and his face did shine as the sun, and his raiment was white as the light…9 And as they came down from the mountain, Jesus charged them, saying, Tell the vision to no man, until the Son of man be risen again from the dead.

Mark 9:2 And after six days Jesus taketh with him Peter, and James, and John, and leadeth them up into an high mountain apart by themselves: and he was transfigured before them… 9 And as they came down from the mountain, he charged them that they should tell no man what things they had seen, till the Son of man were risen from the dead. 10 And they kept that saying with themselves, questioning one with another what the rising from the dead should mean.

2. Notice that even the apostles didn’t understand what Jesus’ meant by his rising from the dead.

a. Jesus did not explain this further to them but left them in their failure to understand…

b. Until after the crucifixion at which time Jesus expounded the need for his death and resurrection to them in full detail…

c. And told them to make it known plainly to all the world.

Luke 24:44 And he said unto them, These are the words which I spake unto you, while I was yet with you, that all things must be fulfilled, which were written in the law of Moses, and in the prophets, and in the psalms, concerning me. 45 Then opened he their understanding, that they might understand the scriptures, 46 And said unto them, Thus it is written, and thus it behoved Christ to suffer, and to rise from the dead the third day: 47 And that repentance and remission of sins should be preached in his name among all nations, beginning at Jerusalem. 48 And ye are witnesses of these things. 49 And, behold, I send the promise of my Father upon you: but tarry ye in the city of Jerusalem, until ye be endued with power from on high.

d. Important Facts:i. Clearly the Father has a timetable for

revealing some knowledge and withholding other knowledge.

ii. And this pattern includes the Word himself from whom knowledge of the exact day and hour of his own return was not granted by the Father.

e. Possible Open Theist Counterargumenti. Acts 1:7 could be cited by Open Theists as

indicating that the Father knows the day and hour of Jesus’ return, not because of foreknowledge, but because the Father unilaterally determined that day.

Acts 1:6 When they therefore were come together, they asked of him, saying, Lord, wilt thou at this time restore again the kingdom to Israel? 7 And he said unto them, It is not for you to know the times or the seasons, which the Father hath put in his own power (1849).

f. Counterargument Refutedi. Here the English phrase “put in his own

power” has connotations of determinism,

particularly stemming from the words “put” and “power” which convey that God has “put” the timeframe for this event by his “power.”

ii. While the Greek phrase can convey the deterministic meaning, it also allows for non-deterministic meanings and does not have the deterministic connotations that the English words “put” and “power” convey.

iii. The Greek word for “power” in verse 7 is the Greek word “exousia” (Strong’s No. 1849), which can mean “choosing” but it can also mean “authority” or “permission” or “privilege.”

1849 exousia from 1832 (in the sense of ability); TDNT-2:562,238; n f AV-power 69, authority 29, right 2, liberty 1, jurisdiction 1, strength 1; 103 1) power of choice, liberty of doing as one pleases 1a) leave or permission 2) physical and mental power 2a) the ability or strength with which one is endued, which he either possesses or exercises 3) the power of authority (influence) and of right (privilege)…

iv. Once we understand that “exousia” does not inherently convey the concepts of determinism conveyed by “put” and “power” in the English, we can better see this statement by Jesus in Acts 1:7 in light of the pattern above – as clearly a reference by Jesus back to his earlier declarations to the apostles that only the Father knows the timing of his return.

1. Like the Olivet Discourse, here in Acts 1 the disciples had asked Jesus now a second time when this event would happen.

2. And Jesus is reminding them that the Father has kept that information under his own authority and allowed or granted no one else permission to know it, just as Jesus had indicated in Matthew 24:36 and Mark 13:32.

v. Moreover, this interpretation of the Father’s “exousia” as meaning his authority over the

information, rather than necessarily his authority to choose or determine the timing, is demonstrated by Revelation (below).

vi. (In either case, there is nothing in Acts 1 that would rule out the idea of the Father ordaining the timing of this event in response to what he foresees about men’s future actions and choices.)

4. Proof of Voluntarily Diminished Stature BEYOND the Incarnation

a. Introductory Notes:i. The key issue here will be proving

voluntarily diminished stature before the incarnation.

ii. But, demonstrating that this voluntarily diminished stature is occurring after Jesus’ ascension into heaven also demonstrates that this was not only for his 33 years on earth from concept to ascension.

b. Revelationi. It is now approximately 96 A.D., some 60

years since Jesus has ascended back into heaven.

ii. These passages in Revelation demonstrate 2 important things.

1. Here we see the same pattern as Jesus said was occurring during his earthly ministry (particularly written by John, the same author who outlined this theme in his Gospel):

a. God the Father is the source of all the knowledge.

b. That knowledge is given to Jesus Christ.

c. And Jesus Christ distributes it to his disciples, who then tell it to the world.

Revelation 1:1 The Revelation of Jesus Christ, which God gave unto him, to shew unto his servants things which must shortly come to pass; and he sent and signified it by his angel unto his servant John.

Revelation 5:1 And I saw in the right hand of him that sat on the throne a book written within and on the backside, sealed with seven seals. 2 And I saw a strong angel proclaiming with a loud voice, Who is worthy to open the book, and to loose the seals thereof? 3 And no man in heaven, nor in earth, neither under the earth, was

able to open the book, neither to look thereon. 4 And I wept much, because no man was found worthy to open and to read the book, neither to look thereon. 5 And one of the elders saith unto me, Weep not: behold, the Lion of the tribe of Juda, the Root of David, hath prevailed to open the book, and to loose the seven seals thereof. 6 And I beheld, and, lo, in the midst of the throne and of the four beasts, and in the midst of the elders, stood a Lamb as it had been slain, having seven horns and seven eyes, which are the seven Spirits of God sent forth into all the earth. 7 And he came and took the book out of the right hand of him that sat upon the throne. 8 And when he had taken the book, the four beasts and four and twenty elders fell down before the Lamb, having every one of them harps, and golden vials full of odours, which are the prayers of saints…6:1 And I saw when the Lamb opened one of the seals, and I heard, as it were the noise of thunder, one of the four beasts saying, Come and see. 2 And I saw, and behold a white horse: and he that sat on him had a bow; and a crown was given unto him: and he went forth conquering, and to conquer.

2. Notice from chapter 5-6, that the Father alone holds authority over the very detailed knowledge of the future contained in the scrolls.

a. Moreover, the scene here in Revelation 5-6 interestingly corresponds to Matthew 24:36, Mark 13:32, and Acts 1.

i. In Matthew 24, Mark 13, and Acts 1 we find men (the disciples) wanting to acquire information about the future kingdom of God that Jesus says only the Father has.

ii. Here in Revelation, it depicts the Father as holding on to this same information and no man is able to look at that information.

b. This corroborates our interpretation of Acts 1:7 as referring to God having authority over the information that apostles were seeking to find out.

c. (Rather than referring to God’s unilateral determination of the timing of Jesus’ return.)

iii. Implications:1. Consequently, this pattern of the

Word relying on the Father for information was not just restricted to the Word’s earthly ministry.

2. It continued at least to approximately 95 A.D. when John received the Revelation, some 60 years after his ascension.

3. And it most likely continues to this day.

4. Thus, it would appear to be part of a larger historical strategy from God.

5. Proof of Voluntarily Diminished Stature BEFORE the Incarnation

a. Key Facts:i. No man has seen the Father at any time.

John 1:18 No man hath seen God at any time; the only begotten Son, which is in the bosom of the Father, he hath declared him.

John 6:44 No man can come to me, except the Father which hath sent me draw him: and I will raise him up at the last day. 45 It is written in the prophets, And they shall be all taught of God. Every man therefore that hath heard, and hath learned of the Father, cometh unto me. 46 Not that any man hath seen the Father, save he which is of God, he hath seen the Father.

1 John 4:12 No man hath seen God at any time. If we love one another, God dwelleth in us, and his love is perfected in us.

ii. When God visited men throughout the Old Testament, it was the pre-incarnate Word

1. Deuteronomy 32 describes 4 things:a. The Lord God as the Rock

who led, provided, and delivered Israel during the Exodus

b. That the people provoked God their Rock to jealousy and anger at that time.

c. That the people were counted as ignorant and foolish because of this.

d. The Israelites being destroyed in the thousands for this.

Deuteronomy 32:3 Because I will publish the name of the LORD: ascribe ye greatness unto our God. 4 He is the Rock, his work is perfect: for all his ways are judgment: a God of truth and without iniquity, just and right is he…15 But Jeshurun waxed fat, and kicked: thou art waxen fat, thou art grown thick, thou art covered with fatness; then he forsook God which made him, and lightly esteemed the Rock of his salvation…17 They sacrificed unto devils, not to God; to gods whom they knew not, to new gods that came newly up, whom your fathers feared not. 18 Of the Rock that begat thee thou art unmindful, and hast forgotten God that formed thee. 19 And when the LORD saw it, he abhorred them, because of the provoking of his sons, and of his daughters. 20 And he said, I will hide my face from them, I will see what their end shall be: for they are a very froward generation, children in whom is no faith. 21 They have moved me to jealousy with that which is not God; they have provoked me to anger with their vanities: and I will move them to jealousy with those which are not a people; I will provoke them to anger with a foolish nation…28 For they are a nation void of counsel, neither is there any understanding in them. 29 O that they were wise, that they understood this, that they would consider their latter end! 30 How should one chase a thousand, and two put ten thousand to flight, except their Rock had sold them, and the LORD had shut them up? 31 For their rock is not as our Rock, even our enemies themselves being judges.

2. In 1 Corinthians 10, Paul describes this very account and highlights the same 4 points:

a. The Israelites during the Exodus provoking the Lord God to anger.

b. The Israelites being destroyed in the thousands for provoking the Lord God.

c. In direct contrast to Deuteronomy describing the Israelites as ignorant for such behavior, Paul expresses his desire for Christians to know these things so that they won’t commit the same behavior.

d. Most importantly, Paul plainly states that the Rock,

the Lord God who led and provided for Israel during the Exodus, was the pre-incarnate Christ.

1 Corinthians 10:1 Moreover, brethren, I would not that ye should be ignorant, how that all our fathers were under the cloud, and all passed through the sea; 2 And were all baptized unto Moses in the cloud and in the sea; 3 And did all eat the same spiritual meat; 4 And did all drink the same spiritual drink: for they drank of that spiritual Rock that followed them: and that Rock was Christ. 5 But with many of them God was not well pleased: for they were overthrown in the wilderness. 6 Now these things were our examples, to the intent we should not lust after evil things, as they also lusted. 8 Neither let us commit fornication, as some of them committed, and fell in one day three and twenty thousand. 9 Neither let us tempt Christ, as some of them also tempted, and were destroyed of serpents. 10 Neither murmur ye, as some of them also murmured, and were destroyed of the destroyer.

b. Key Question: Do we see indications of the Word operating with voluntarily diminished stature prior to the incarnation?

c. Genesis 32 – diminishment concerning omnipotence

Genesis 32:24 And Jacob was left alone; and there wrestled a man with him until the breaking of the day. 25 And when he saw that he prevailed not against him, he touched the hollow of his thigh; and the hollow of Jacob’s thigh was out of joint, as he wrestled with him. 26 And he said, Let me go, for the day breaketh. And he said, I will not let thee go, except thou bless me. 27 And he said unto him, What is thy name? And he said, Jacob. 28 And he said, Thy name shall be called no more Jacob, but Israel: for as a prince hast thou power with God and with men, and hast prevailed. 29 And Jacob asked him, and said, Tell me, I pray thee, thy name. And he said, Wherefore is it that thou dost ask after my name? And he blessed him there. 30 And Jacob called the name of the place Peniel: for I have seen God face to face, and my life is preserved.

i. Genesis 32:24-30 – Jacob wrestles with someone who is described as a man but whom he concludes is God

ii. The fact that Jacob overcomes him demonstrates diminished stature

iii. NOTE: For later, notice in verse 30 that Jacob expresses the expectation that no man could see God face to face and live –

1. this doctrine is very early in scriptured. Philippians 2 May Discuss Voluntarily Diminished

Stature in the Old Testament

i. Fact 1. Philippians 2, particularly verses 6-7, uses the Greek word “morphe” in the phrases “form of God” and “form of a servant.”

Philippians 2:5 Let this mind be in you, which was also in Christ Jesus: 6 Who, being (5225) in the form (3444) of God (2316), thought it not robbery (725) to be (1511) equal (2470) with God (2316): 7 But made himself of no reputation (2758), and took upon him (2983) the form (3444) of a servant (1401), and was made (1096) in the likeness (3667) of men (444): 8 And being found (2147) in fashion (4976) as a man (444), he humbled himself, and became obedient unto death, even the death of the cross. 9 Wherefore God also hath highly exalted him, and given him a name which is above every name: 10 That at the name of Jesus every knee should bow, of things in heaven, and things in earth, and things under the earth; 11 And that every tongue should confess that Jesus Christ is Lord, to the glory of God the Father.

ii. Fact 2. The definition for “morphe” centers almost entirely on the external appearance, specifically that which “strikes the vision” of the eye.

Online Bible Greek Lexicon – 3444 morphe perhaps from the base of 3313 (through the idea of adjustment of parts); TDNT-4:742,607; n f AV-form 3; 3 1) the form by which a person or thing strikes the vision 2) external appearance For Synonyms see entry 5865 & 5933

iii. Fact 3. However, more extensive commentaries seem to give “morphe” a definition that goes beyond the mere external appearance and includes an inherent, inseparable reference to the internal or essential nature as well.

Online Bible Greek Lexicon – Synonyms See Definition for morphe 3444See Definition for schema 49763444 "form" differs from 4976 "figure, shape, fashion," as that which is intrinsic and essential, from that which is outward and accidental. Fritzsche in #Php 2:7 to relate to the complete form or nature of a servant; and 4976 to the external form, or human body in #Php 2:8.

Online Bible Greek Lexicon – Form, Appearance. See definition for idea 2397See definition for morphe 3444See definition for schema 4976Idea denotes merely outward appearance. Both morphe and schema express something more than that. They too denote outward form, but as including one’s habits, activities and modes of action in general. In morphe it is also implied that the outward form expresses the inner essence, an idea which is absent from schema. Morphe expresses the form as that which is intrinsic and essential, schema signifies the figure, shape, as that which is more outward and accidental. Both schema and idea therefore deal with externals, schema being more comprehensive than idea, while morphe deals with externals as expressing that which is internal.

Vine's Complete Expositional Dictionary – FORM (Noun)1. morphe (3444) denotes "the special or characteristic form of feature" of a person or thing; it is used with particular significance in the NT, only of Christ, in Phil. 2:6, 7, in the phrases "being in the form of God," and "taking the form of a servant." An excellent definition of the word is that of Gifford: "morphe is therefore properly the nature or essence, not in the abstract, but as actually subsisting in the individual, and retained as long as the individual itself exists.... Thus in the passage before us morphe Theou is the Divine nature actually and inseparably subsisting in the Person of Christ.... For the interpretation of 'the form of God' it is sufficient to say that (1) it includes the whole nature and essence of Deity, and is inseparable from them, since they could have no actual existence without it; and (2) that it does not include in itself anything 'accidental' or separable, such as particular modes or manifestation, or conditions of glory and majesty, which may at one time be attached to the 'form,' at another separated from it...The true meaning of morphe in the expression 'form of God' is confirmed by its recurrence in the corresponding phrase, 'form of a servant.' It is universally admitted that the two phrases are antithetical, and that 'form' must therefore have the same sense in both."* The definition above mentioned applies to its use in Mark 16:12, as to the particular ways in which the Lord manifested himself. Note: For the synonymous word schema, see FASHION. For the verb morphoo, see FORMED, No. 1, below.*From Gifford, "The Incarnation," pp. 16, 19, 39.

iv. Issue 1. It will be important for later that Vine’s definition above not only acknowledges but champions the fact that the phrases “morphe of God” and “morphe of a servant” are “antithetical” to one another.

v. Issue 2. More importantly, however, notice that Vine’s definition of “morphe” seems to work backward.

1. The author’s interpretation of Philippians 2, particularly his desire for “morphe” to refer to Christ’s divine nature, seems to drive his defining of “morphe” in such a way that extends its meaning beyond the external and visible and penetrates to the internal nature.

2. Ultimately, this process of working backward to create a novel and enlarged definition of “morphe” in order to substantiate the desire for a proof text is almost openly declared when the commentary describes “morphe” by saying “it is used with particular significance in the NT, only of Christ.”

vi. Issue 3. And this reverse-engineering also becomes apparent in the strange attempt to make this extended definition work with Mark 16:12 almost as an afterthought.

1. As we will see, the problem with Mark 16:12 is that its most natural interpretation would negate the extended definition of “morphe” provided by the commentary.

2. The author tries to accommodate this by switching “morphe” in Mark 16:12 from a rather obvious reference to Christ’s external appearance to a rather abstract and unusual application of “morphe” to a way or manner in which Christ visited his apostles in a sense that excludes external appearance from its meaning.

3. Footnote. There is nothing problematic with the author’s Christology, which incidentally remains intact even if “morphe” merely denotes the external appearance instead of Christ’s internal nature.

4. However, in such a case, the author would lose one proof text for this

Christology, or at least perceives that he would.

5. We will show later that even the “external appearance” definition of “morphe” upholds Christ’s divine nature.

vii. Reason 1. The fact that “form of God” and “form of servant” are antithetical to one another and placed on either side of the word “kenoo,” (2758) which means “to empty” or “to make void,” implies that the “making void” or “emptying” has something to do with or is instrumental to the progression of one form to the other.

1. A. The word “morphe” (3444) means “the form by which a person or thing strikes the vision” and “external appearance.”

a. It is argued, however, that with regard to these two occurrences in Philippians 2:6-7, “morphe” means not only the external appearance, but necessarily also includes the internal or essential nature beneath the external appearance.

b. But, if “form” in the phrases “form of God” and “form of servant” referred to the external appearance in connection to essential nature, then this seemingly instrumental relationship of “kenoo” is problematic because it would require the essential nature is undergoing “kenoo.”

2. B. However, if “form,” in the phrases “form of God” and “form of a servant,” refers merely to the external appearance, then the divine external appearance can progress through a “kenoo” instrumentally to acquire the external appearance of a servant without having any

implications for the loss of the essential nature.

3. C. In this case, the divinity of Jesus Christ is no longer substantiated by the use of the Greek word “morphe” (“form”) in Philippians 2:6.

a. That does not mean Philippians 2 as a whole does not attest to Jesus’ deity (and, of course, Jesus’ divinity is attested to elsewhere in the New Testament).

b. In this interpretation, the deity of Christ would be attested to in verse 6 by…

i. the word “isos” (2470) indicating his equality with God and

ii. the Greek word “huparcho” (5225)

c. Although translated in the KJV as “being,” the Greek word “huparcho” is actually a compound word that conveys the idea of “beginning under” or “beginning by.”

4. D. Since Philippians 2 is clearly describing a progression or history of Jesus Christ, the “beginning” here would not indicate that Jesus’ had a beginning, but instead it would simply refer to Jesus’ original state at the beginning of this progression or history.

a. Thus, the doctrine that Jesus Christ is originally deity is attested to here by the fact that at the beginning of this progression, he starts out with a divine external appearance reflecting his equality as God. How else would he have a divine external appearance unless he was divine? How else could

he be equal to God unless he was God?

5. E. Moreover, since in this interpretation “morphe” is referring merely to the external appearance, while the external appearance of deity is given up, the essential nature of deity is not subject to the changes undertaken by Jesus Christ in this progression.

a. In short, this passage merely describes changes external to the divine nature of Jesus Christ, starting with his emptying of his divine external appearance in exchange for the external appearance of a servant.

viii. Reason 2. The only other occurrence of “morphe” in the New Testament is Mark 16:12 and it is also important as to the meaning of “morphe” these two times in Philippians 2.

1. Mark 16:9-12 describes a series of events that occurred when Jesus was resurrected.

a. First, that he appeared to Mary Magdalene and second, that he appeared “in another form” to the two men on the road to Emmaus.

b. But Mark’s account is only a summary.

c. Luke 24 contains the longer record of the Emmaus account.

2. A. In verse 16, Luke’s account states that “their eyes were holden that they should not know him” and in verse 31, it states that “And their eyes were opened, and they knew him.”

a. The phrase “there eyes were holden” merely speaks of the fact that their eyes were prevented from recognizing Jesus.

b. It does not speak to how their eyes were prevented from recognizing him.

c. Likewise, the phrase “their eyes were opened” does not speak of how or by what means their eyes were prevented from recognizing him, only that this prevention had ended when Jesus’ broke the bread and gave it to them.

3. B. While the language in Luke’s account is not specific as to the how their eyes were prevented from recognizing Jesus, Mark 16’s summary does.

a. By using the word “morphe,” a Greek word that means “external appearance” and “the form which strikes the vision,” Mark’s indicates that the means by which the disciples’ eyes were prevented from recognizing Jesus was Jesus’ changing his external appearance.

4. C. Also relevant is Mark’s quick juxtaposition of Mary’s experience to Jesus’ appearing in “another morphe” to the disciples.

a. The word “another” does appear in the Greek. It is the word “heteros” (2087) and means “the other, another, other” and also in the sense of “one not of the same nature, form, class, kind, different.”

b. This arguably implies that some other “morphe,” or external appearance, has been referred to already in Mark 16.

c. When we consider the longer accounts of Mary’s

experience in John’s Gospel, we find an explanation.

5. D. In John 20:1-9, we find that Mary goes to the tomb, finds it empty, informs Peter and John, and then returns with them to the tomb.

a. In verse 10-11, Peter and John leave, but Mary remains at the tomb. Verses 11-12 specify that she is “stooped down” and “looking into the tomb” at the two angels seated where Jesus’ body had formerly lay.

b. In verse 14, she finishes conversing with the angels and turns to see Jesus’ standing there. The text specifies that “she turned herself back (3694), and saw Jesus standing,” but although she saw him standing there, she “knew not that it was Jesus.”

c. Verse 15 states that even though she sees him standing there and even though he speaks with her, she mistakes him for the gardener.

d. Only when Jesus addresses her by name does she turn to face him once again and recognizes him as Jesus.

6. E. Consequently, the Gospel’s present two instances where close acquaintances of Jesus do not recognize him after the resurrection and despite looking at him and talking with him they mistake him for someone else.

a. Thus, Mark’s use of “another” form (heteros morphe) with regard to Emmaus seems to reflect his understanding that Jesus had also used an alternate

external form in the previous encounter with Mary, in which she looked at Jesus but mistook him for the gardener.

b. It would seem that Mark understood Jesus had taken on one alternate external appearance to Mary and then another alternate external appearance to the disciples on the road to Emmaus before finally showing up to the twelve apostles as himself, undisguised, even with the identifying scars from spear and nails, as recorded in Mark 16:14 and John 21:19.

7. F. However, this presents a problem for the interpretation of “morphe” in Philippians 2 because it is clear that Jesus’ essential nature and identity did not change on the road to Emmaus.

a. In other words, the occurrence of “morphe” in Mark 16 excludes the internal or essential nature and must necessarily only include the external appearance.

b. And, since the same word is used in Philippians 2:6-7, this would strongly indicate that in Philippians “morphe” likewise does not include the internal or essential nature or identity.

8. G. Consequently, the occurrence of “morphe” in Mark 16 supports that the use of “morphe” in Philippians is intended to refer merely to the Word’s external appearance as God being exchanged for an external appearance of a servant, not the essential nature of either God or a servant.

a. And of course, this additional indicator conforms perfectly to the expectations created by the placement of the word “kenoo” between the phrases “form of God” and “form of servant.”

ix. Reason 3. In the King James translation, “kenoo” is interpreted to mean “made himself of no reputation.” Whether “kenoo” is translated as “to empty” or “to make of no reputation,” the integral relationship to “morphe” remains intact, as does the interpretation of “morphe” as referring to the external appearance only.

1. A. While the Word was always ultimately recognized as God by those he appeared to in the Old Testament he did not always announce or identify himself as God. While appearing as the angel of God to Moses in Exodus 3:1-16, he identified himself as God.

a. But in a much earlier account with Jacob in Genesis 32, he is described as looking like a man.

b. And when Jacob asked for his name, he refused to give it.

c. There is a similar event involving Samson’s parents in Judges 13:1-24. And again, the Word refuses to give his name or identity.

2. B. Consequently, if “kenoo” refers to the Word “making himself of no reputation” that clearly seems to relate to these occasions in which he appeared as a man or an angel rather than as God and in which he came without his reputation, not even identifying himself when asked.

a. In this way, we see that even when rendered as “making himself of no reputation,”

“kenoo” refers directly to Old Testament occasions in which the Word, having not yet become human at the incarnation, merely changed his external appearance so as not to be identified readily as God.

b. Once again, the definition of “morphe” as only the external appearance is corroborated.

x. Reason 4. In addition, there are 4 other facts which corroborate that the phrase “took the form of a servant” refers to the pre-incarnate Word taking on a humble external guise (of man or fiery angel) in the Old Testament.

1. The first stems from the meaning and order of occurrence of the Greek words used in this verse.

2. A. The Greek word “made” in the phrase “made in the likeness of men” is the Greek word “ginomai.” It is the same Greek word used of the incarnation in John 1:14 (“And the Word was made flesh”) and Hebrews 5:5 (“Thou are my Son, to day have I begotten thee”).

a. The fundamental definition of “ginomai” is “to become.”

b. Because of this definition, in this context “ginomai” must refer to the incarnation, the event in which the Word became human.

3. B. The Greek word for “took upon him” is “lambano” (2983).

a. Now, it’s not that “lambano” is entirely incompatible or unsuited for describing the incarnation. A related Greek word “epilambanomai” (1949) (a compound word literally indicating “take” and “upon) is used twice in Hebrew 2:17 and translated as “took not on him the

nature of angels” and “took on him the seed of Abraham.”

i. The phrase “the nature of” does not appear in the Greek before angels and some translations interpret “epilambanomai” in terms of “aiding” or “helping.”

ii. However, the context of Hebrews 1-2 strongly argues that this is not about “help” but about the nature Jesus Christ took on for those 33 critical years from his conception to his death and resurrection.

iii. This is overwhelmingly the focal issue of these chapters in Hebrews.

b. Since “epilambanomai” seems to be used in Hebrew 2:17 to refer to the incarnation, it is logical that “lambano” is a Greek word that could be suitably used to describe the incarnation.

4. C. Nevertheless, in contrast to the fundamentally meaning of “ginomai,” “lambano” does not explicitly refer to actually becoming something. Its primary meaning is “to take” or “receive.”

a. To put it another way, by definition, “ginomai” touches the inner nature, the being, what one is or becomes.

b. And while “lambano” could be used in this way, by definition “lambano”

primarily does not speak of taking on natures, but of “taking” with regard to things that are external of one’s nature without touching the issue of internal nature at all.

c. This is readily evident by a New Testament survey of its usages, in which it overwhelming refers to taking, receiving, or holding an external thing, such as “to take a coat,” “to take away a sickness,” “to take bread,” or even “to take council” with others in the sense of a meeting.

xi. Reason 5. Redundancy is an issue. 1. “Ginomai” clearly refers to the Word

becoming human, as necessitated both by definition and its context within in the phrase “made (ginomai) in the likeness of men.”

a. If “lambano” likewise is intended to refer to the incarnation, then the two phrases “took the form of a servant” and “made in the likeness of men” are redundant.

b. Paul would be saying, “the Word became human and the Word became human.”

2. A. It is possible that parallel phrases are being used one right after the other, so that as a matter of writing style or poetics, the same concept is being discussed using differing language.

a. However, the next phrase indicates that this is not the case. The phrases “took upon him the form of a servant,” and “was made in the likeness of men” are immediately followed with

“And being found in fashion as a man” in verse 8.

b. The fact that the last two phrases both end with the Greek word “anthropos” (444) demonstrates the association of this third phrase, at least with the second.

3. B. The Greek word for “found” here is “heurisko” ((2147).

a. In this context, it has the meaning of “to come upon, hit upon, to meet with” in the sense of “after searching” or “to find by enquiry, thought, examination, scrutiny, observation, to find out by practice and experience.”

b. Specifically, here in Philippians 2, it refers to the fact that after Jesus’ incarnation, over the course of his life he was found to be (i.e. seen by other men as being) a man in all ways, his physical appearance, his normal human mannerisms and habits, his relationships, his language, etc.

c. This fact is further demonstrated by the attachment of “found” in this phrase to the Greek word “schema” (4976) for “fashion,” which means, “everything in a person which strikes the senses, the figure, bearing, discourse, actions, manner of life etc.”

4. C. Consequently, “heurisko” clearly does not refer to the event in which the Word became human. It refers to what happened after the Word became human.

a. Naturally, having become human, he was afterward observed and encountered as human in all ways in the eyes of men.

b. The fact that “heurisko” does not refer to the Word’s “becoming” human, indicates that these are not intended to be parallel phrases all describing the Word becoming man.

c. If the phrase “found in fashion as a man,” which occurs right after “ginomai,” is not describing the Word becoming human, then we have reason to believe that the phrase “took the form of a servant,” which occurs right before “ginomai,” also is not intended to describe the Word “becoming” human.

i. This will continue to be relevant below.

xii. Reason 6. Concerning the order of the phrases, it is important that “lambano” and the phrase “took the form of a servant” occur before “ginomai” and the phrase “was made in the likeness of men.”

1. Since “ginomai” and the phrase “was made in the likeness of men” must refer to the Word becoming human, if like “heurisko” “lambano” does not refer to the Word becoming human, then it must be referring to something else that occurred before the Word became human.

2. Consequently, the phrase “took the form of a servant” would have to refer to the Word in the Old Testament.

3. In turn, the phrase “took the form of a servant” could only refer to the Word, who was God, taking on the humbler external appearance of a

fiery angel or human, when he visited men throughout the Old Testament.

xiii. Reason 7. It is also important to note that the phrase “took the form of” is applied to the term “servant” instead of the term “man.”

1. The significance of this is highlighted by the fact that the two other phrases (“made in the likeness of” and “found in fashion as”) both are applied to the Greek word “anthropos” (444), which means, “human” (either in the singular or plural sense).

2. A. If “took the form of” was intended to refer to the Word taking on a human nature, just as “made in the likeness of” clearly does, then why didn’t Paul use “anthropos”? Since Paul already uses “man” in twice here, why not use it a third time?

a. Of course, this is exactly what we would expect if Paul since the phrase “took the form of” appears before “ginomai.”

b. If “ginomai” refers to the Word becoming human, then it would be impossible, not to mention confusing, for Paul to refer to the Word taking on “anthropos” prior to “ginomai.”

c. In short, Paul’s use of the word “duolos” on this occasion indicates that he was not referring to the Word becoming a man.

3. B. The Greek word for “servant” in the phrase “form of a servant” is “doulos.”

a. And although “doulos” (1401) itself is never used with regard to angels, angels

are clearly depicted as the servants of God in Revelation 19:10 and 22:8-9.

b. Both passages describe an angel using the related Greek word “sundoulos” (4889), which is merely a compound word formed from “doulos” and the Greek word “sun,” which means “with.”

c. Consequently, “sunduolos” simply means “a fellow servant, one who serves the same master with another.”

d. In short, the angels are fellow-servants of God along with the godly men.

xiv. Reason 8. This passage in Philippians clearly describes the Word’s entire history.

1. It begins with his stature as God, equal within the Godhead.

2. It ends with his being exalted above all others.

3. Consequently, this passage describes more than just the Word becoming human.

4. And the history described here clearly goes back before the Word became human.

5. Since the Word did interact with men throughout the Old Testament and this passage describes his overall history, we would expect to find some reference to his Old Testament activities in this passage, particularly in a manner that relates his Old Testament history to the trait of humility.

xv. Reason 9. This passage also clearly discussed the Word’s humility in a progressive fashion with each phrase discussing a new step in that progression

1. Not that God became more humble over time, but simply that the exhibiting of humility by the Word increased over time.

2. This is seen most clearly in verse 8, which specifies that beyond the incarnation, the ultimate humility shown by the Word was his submission to death.

3. A. This historic overview begins with the Word’s original status, his divine equality within the Godhead, before he had entered into this progress of humbling himself.

a. This is described in verse 6 by the phrase “being in the form of God, thought it not robbery to be equal with God.

4. B. Then, although being the glorious God Almighty, he condescends to visit with men, not in his fully glorious form, but appearing as a fiery angel or at other times as a man, both created beings.

a. Yet, this was only a humble façade or guise, a humble external appearance only.

b. He had not actually become angel or man.

c. This is described in the phrase “took the form of a servant” placed prior to being “made in the likeness of men” in verse 7.

5. C. Then he did condescend, not only to look like a creation (whether angel or man), but to actually become a man, being conceived and born from a woman.

a. This is described in the phrase “made in the likeness of man” in verse 7.

6. D. Then, although he deserved to be known as God, he was humbled for 33 years when he was put on public display as a man in all ways.

a. This is described in verse 8, in the phrase “being found in fashion as a man.”

7. E. And ultimately, the humility of the I Am, the Self-Existing One, was shown when he proved himself to have condescended to become human by dying as a mortal man on the cross.

a. This is described in verse 8 also, when it says, “he humbled himself, and became obedient unto death, even the death of the cross.”

8. F. And finally, this history overview of the Word’s history is ended with his exaltation back to the supreme position from which he began.

a. This is indicated in verses 9-11 beginning with the phrase, “Wherefore God also hath highly exalted him, and given him a name which is above every name.”

9. G. In this way, although God, the Word’s increasing demonstration of humility took place as he willingly subjected himself to being further and further displayed as less than God in the eyes of men.

a. As such, he serves as the perfect model for men to willingly allow themselves to be despised, disregarded, disrespected, or even defrauded of what is rightfully there’s by other men in order to win them to God.

10. H. In addition, from this we can see that each line of this passage describes a separate step in this process of historic humbling completed in the death and exaltation of Jesus Christ, the incarnate Word.

a. Since each phrase describes a different step of increased humility, the phrase “”took upon him the form of a

servant” must denote a separate step from the phrase “was made in the likeness of men.”

11. I. The details in Paul’s historical chronicling of the Word’s humbling himself would warrant a mention of the Word’s OT activities for 3 reasons:

a. First, Paul seems to be fairly exhaustive in mentioning each step of the Word’s humbling himself.

i. He even delineates between his incarnation, his 33 years on earth, and his death.

b. Second, Paul is covering the Word’s actions as an example of humility.

i. Therefore, the Word’s humbling of himself in the OT (coming as a mere angel or man without his divine, glorious form, without announcing himself as God, and appearing as a servant) is an essential point for Paul to include in the progression.

c. And third, because the phrase “made in the likeness of men” denotes the incarnation, the phrase “took upon him the form of a servant” must denote a humbling of the Word before the incarnation…

i. a humbling that involved the Word acting as a servant of God relying upon

God rather than exhibiting his own supremacy as God.

ii. And that, consequently, is the very definition of the voluntary diminished stature.

xvi. Reason 10. Exodus 33-34 seems to provide an example of just what Paul had in mind in Philippians 2:6-7, when he described the Word emptying himself of his divine external appearance in order to appear instead as a servant, or angel, before the Word actually became man in the incarnation.

1. (see below)xvii. Conclusion.

1. For all the reasons expressed above, it would seem that Philippians 2 may not be limited to only talking about the incarnation…

2. but it is may also affirming that prior to the Word becoming man, he would at times humble himself in the Old Testament by emptying himself of the glory of his divine appearance and taking on instead the external appearance of an angel, a mere servant of God.

3. Thus, Philippians 2 would seem to support the model of the voluntarily diminished stature particularly that it was occurring prior to the incarnation.

e. The Angel of YHWH in Exodusi. (excerpted and adapted from our Trinity

study)ii. Exodus 33-34 proves voluntary diminished

stature even if Philippians 2 is not commenting on that issue or referring back to Exodus 3.

iii. Exodus 3:2-4, 13-14, 16 – From the very beginning of Exodus…

1. The Angel of YHWH is identified as YHWH God.

2. The Angel of YHWH appears to Moses and the people of Israel face to face many times but in a fiery form (a form clothed in fire).

Exodus 3:2 And the angel of the LORD appeared unto him in a flame of fire out of the midst of a bush: and he looked, and, behold, the bush burned with fire, and the bush was not consumed. 3 And Moses said, I will now turn aside, and see this great sight, why the bush is not burnt. 4 And when the LORD saw that he turned aside to see, God called unto him out of the midst of the bush, and said, Moses, Moses. And he said, Here am I. 5 And he said, Draw not nigh hither: put off thy shoes from off thy feet, for the place whereon thou standest is holy ground. 6 Moreover he said, I am the God of thy father, the God of Abraham, the God of Isaac, and the God of Jacob. And Moses hid his face; for he was afraid to look upon God…13 And Moses said unto God, Behold, when I come unto the children of Israel, and shall say unto them, The God of your fathers hath sent me unto you; and they shall say to me, What is his name? what shall I say unto them? 14 And God said unto Moses, I AM THAT I AM: and he said, Thus shalt thou say unto the children of Israel, I AM hath sent me unto you…16 Go, and gather the elders of Israel together, and say unto them, The LORD God of your fathers, the God of Abraham, of Isaac, and of Jacob, appeared unto me, saying, I have surely visited you, and seen that which is done to you in Egypt.

Exodus 13:21 And the LORD went before them by day in a pillar of a cloud, to lead them the way; and by night in a pillar of fire, to give them light; to go by day and night: 22 He took not away the pillar of the cloud by day, nor the pillar of fire by night, from before the people.

Exodus 14:19 And the angel of God, which went before the camp of Israel, removed and went behind them; and the pillar of the cloud went from before their face, and stood behind them…24 And it came to pass, that in the morning watch the LORD looked unto the host of the Egyptians through the pillar of fire and of the cloud, and troubled the host of the Egyptians.

Exodus 19:19 And when the voice (06963) of the trumpet sounded long, and waxed louder and louder, Moses spake, and God answered him by a voice. 20 And the LORD came down upon mount Sinai, on the top of the mount: and the LORD called Moses up to the top of the mount; and Moses went up. 21 And the LORD said unto Moses, Go down, charge the people, lest they break through unto the LORD to gaze, and many of them perish.

Exodus 24:16 And the glory of the LORD abode upon mount Sinai, and the cloud covered it six days: and the seventh day he called unto Moses out of the midst of the cloud. 17 And the sight of the glory of the LORD was like devouring fire on the top of the mount in the eyes of the children of Israel.

Deuteronomy 4:10 Specially the day that thou stoodest before the LORD thy God in Horeb, when the LORD said unto me, Gather me the people together, and I will make them hear my words, that they may learn to fear me all the days that they shall live upon the earth, and that they may teach their children. 11 And ye came near and stood under the mountain; and the mountain burned with fire unto the midst of heaven, with darkness, clouds, and thick darkness. 12 And the LORD spake unto you out of the midst of the fire: ye heard the voice of the words, but saw no similitude; only ye heard a voice…23 Take heed unto yourselves, lest ye forget the covenant of the LORD your God, which he made with you, and make you a graven image, or the likeness of any thing, which the LORD thy God hath forbidden thee. 24 For the LORD thy God is a consuming fire, even a jealous God.

Deuteronomy 5:1 And Moses called all Israel, and said unto them, Hear, O Israel, the statutes and judgments which I speak in your ears this day, that ye may learn them, and keep, and do them…4 The LORD talked with you face to face in the mount out of the midst of the fire…24 And ye said, Behold, the LORD our God hath shewed us his glory and his greatness, and we have heard his voice out of the midst of the fire: we have seen this day that God doth talk with man, and he liveth. 25 Now therefore why should we die? for this great fire will consume us: if we hear the voice of the LORD our God any more, then we shall die. 26 For who is there of all flesh, that hath heard the voice of the living God speaking out of the midst of the fire, as we have, and lived?

Numbers 14:13 And Moses said unto the LORD, Then the Egyptians shall hear it, (for thou broughtest up this people in thy might from among them;) 14 And they will tell it to the inhabitants of this land: for they have heard that thou LORD art among this people, that thou LORD art seen face to face, and that thy cloud standeth over them, and that thou goest before them, by day time in a pillar of a cloud, and in a pillar of fire by night.

iv. So prominent were God’s face to face visits with Moses that scripture twice describes Moses in this way:

Exodus 33:11 And the LORD spake unto Moses face to face, as a man speaketh unto his friend. And he turned again into the camp: but his servant Joshua, the son of Nun, a young man, departed not out of the tabernacle.

Deuteronomy 34:10 And there arose not a prophet since in Israel like unto Moses, whom the LORD knew face to face.

v. Exodus 33:17-23, 34:5-7 – Moses figures out that…

1. Even this fiery form of the angel of YHWH is not the full glorious form of God…

2. And that the angel of YHWH has been withholding his glorious form so as not to kill Moses by showing him his fully glorified face.

Exodus 33:11 And the LORD spake unto Moses face to face, as a man speaketh unto his friend. And he turned again into the camp: but his servant Joshua, the son of Nun, a young man, departed not out of the tabernacle…17 And the LORD said unto Moses, I will do this thing also that thou hast spoken: for thou hast found grace in my sight, and I know thee by name. 18 And he said, I beseech thee, shew me thy glory. 19 And he said, I will make all my goodness pass before thee, and I will proclaim the name of the LORD before thee; and will be gracious to whom I will be gracious, and will shew mercy on whom I will shew mercy. 20 And he said, Thou canst not see my face: for there shall no man see me, and live. 21 And the LORD said, Behold, there is a place by me, and thou shalt stand upon a rock: 22 And it shall come to pass, while my glory passeth by, that I will put thee in a clift of the rock, and will cover thee with my hand while I pass by: 23 And I will take away mine hand, and thou shalt see my back parts: but my face shall not be seen.

Exodus 34:5 And the LORD descended in the cloud, and stood with him there, and proclaimed the name of the LORD. 6 And the LORD passed by before him, and proclaimed, The LORD, The LORD God, merciful and gracious, longsuffering, and abundant in goodness and truth, 7 Keeping mercy for thousands, forgiving iniquity and transgression and sin, and that will by no means clear the guilty; visiting the iniquity of the fathers upon the children, and upon the children’s children, unto the third and to the fourth generation. 8 And Moses made haste, and bowed his head toward the earth, and worshipped.

vi. Conclusions 1. We know from these passages that

the Angel of YHWH is YHWH God visiting his people.

2. We know from John 1, John 6, and 1 John 4 that no man has seen the Father but that the Word has revealed the Father to men.

3. So, YHWH God in these passages must be the pre-incarnate Word.

4. Yet, the Word is clearly described in Exodus 33-34 as having previously and typically changed his glorious appearance when interacting with Moses and the people but here voluntarily taking that fully glorious (and lethal) form at will.

5. This is clear proof that the voluntarily diminished stature was at work with regard to the Word, not just after the incarnation, but in the Old Testament.

6. And since that is the case, all the Old Testament passages depicting God as operating without absolute or direct present or future knowledge can and should simply be understood to be the pre-incarnate Word operating with voluntarily diminished stature…

a. Especially since we know from John 1:18 that the pre-incarnate Word was the primary means that God visited and revealed himself to the people in the Old Testament.

7. Clearly the model articulated by Jesus in Mark 24:36 and Mark 13:32 (“only the Father knows”) is at work to some degree here in the Old Testament as well.

f. Jesus Confirms Voluntary Diminished Stature Prior to the Incarnation

i. Background:1. As indicated twice early in John’s

gospel, the concept of Jesus being the “Son of God” was understood in the gospels to indicate that Jesus is God.

John 5:17 But Jesus answered them, My Father worketh hitherto, and I work. 18 Therefore the Jews sought the more to kill him, because he not only had broken the sabbath, but said also that God was his Father, making himself equal with God.

John 10:31 Then the Jews took up stones again to stone him. 32 Jesus answered them, Many good works have I shewed you from my Father; for which of those works do ye stone me? 33 The Jews answered him, saying, For a good work we stone thee not; but for blasphemy; and because that thou, being a man, makest thyself God. 34 Jesus answered them, Is it not written in your law, I said, Ye are gods? 35 If he called them gods, unto whom the word of God came, and the scripture cannot be broken; 36 Say ye of him, whom the Father hath sanctified, and sent into the world, Thou blasphemest; because I said, I am the Son of God?

2. And Paul himself considered this title that identified Jesus as God as having been proven by the resurrection.

a. In Acts 13, he indicates that the resurrection of Jesus demonstrated the fulfillment of God’s promising the incarnation to Israel.

Acts 13:16 Then Paul stood up, and beckoning with his hand said, Men of Israel, and ye that fear God, give audience…32 And we declare unto you glad tidings, how that the promise which was made unto the fathers, 33 God hath fulfilled the same unto us their children, in that he hath raised up Jesus again; as it is also written in the second psalm, Thou art my Son, this day have I begotten thee.

b. And in Romans 1, Paul explicitly asserts the resurrection as the proof of this title that denoted that Jesus is God.

Romans 1:3 Concerning his Son Jesus Christ our Lord, which was made of the seed of David according to the flesh; 4 And declared to be the Son of God with power, according to the spirit of holiness, by the resurrection from the dead.

ii. In John 17: 5, when referring to his pre-incarnate history, Jesus refers to sharing the Father’s glory “before the world was.”

John 17:3 And this is life eternal, that they might know thee the only true God, and Jesus Christ, whom thou hast sent. 4 I have glorified thee on the earth: I have finished the work which thou gavest me to do. 5 And now, O Father, glorify thou me with thine own self with the glory which I had with thee before the world was.

1. Here Jesus also refers to the fact that through the impending resurrection he would gain something that had not been openly or publicly declared since the world began:

a. …That he was indeed God, despite his having appeared in humbler form since the creation.

iii. Key Questions:

1. Why wouldn’t Jesus refer to his sharing the Father’s glory just prior to Mary’s conception?

2. Why locate the time of that shared glory to all the way back before creation?

iv. Conclusion: The fact that Jesus regards having given up a share of the Father’s glory at the start of creation directly demonstrates that since creation the Word has voluntarily diminished his stature, even before the incarnation (although the incarnation and crucifixion were the ultimate form of it).

g. Specific Application to Open Theist Proof Textsi. It is no wonder that Exodus 19-20 (which

we looked at twice earlier), one of the occasions in which the Word appeared in this fiery but not fully glorious form, is also one explicit occasion in which God is described as having to test the people in order to know something about them.

Exodus 19:20 And the LORD came down upon mount Sinai, on the top of the mount: and the LORD called Moses up to the top of the mount; and Moses went up…20:20 And Moses said unto the people, Fear not: for God is come to prove (05254) you, and that his fear may be before your faces, that ye sin not.

ii. In addition, Exodus 6 and Genesis 22 provide one explicit application of this information.

1. In this passage, this same figure (known as the Angel of YHWH) that first spoke with Moses announces that he is the one who appeared to Abraham, Isaac, and Jacob.

Exodus 6:1 Then the LORD said unto Moses, Now shalt thou see what I will do to Pharaoh: for with a strong hand shall he let them go, and with a strong hand shall he drive them out of his land. 2 And God spake unto Moses, and said unto him, I am the LORD: 3 And I appeared unto Abraham, unto Isaac, and unto Jacob, by the name of God Almighty, but by my name JEHOVAH was I not known to them.

2. It was this very same figure, known as the Angel of YHWH, who Genesis 22:1, 10-12 (which we looked at earlier) describe as needing

to use a test to gain the knowledge of how devoted Abraham was.

Genesis 22:1 And it came to pass after these things, that God did tempt (05254) Abraham, and said unto him, Abraham: and he said, Behold, here I am…11 And the angel of the LORD called unto him out of heaven, and said, Abraham, Abraham: and he said, Here am I. 12 And he said, Lay not thine hand upon the lad, neither do thou any thing unto him: for now (06258) I know that thou fearest God, seeing thou hast not withheld thy son, thine only son from me.

h. Conclusions:i. So, not only does the model work

theoretically, but the very passages themselves bear out that some of the Open Theists proof texts are indeed the pre-incarnate Word when he appeared in less than his fully glorious stature (including his external appearance).

ii. In addition, the Open Theists objection to our assertion of voluntarily diminished stature in the Old Testament becomes a case…

1. not of denying that any Old Testament passages convey a diminished stature

a. (They have to affirm these passages – these are their proof texts).

2. but of denying that any Old Testament passages convey that the Father has exhaustive foreknowledge.

3. But once it can be shown that these “proof text” passages refer to the Word, then what scriptural proof can there possibly be that the Father lacks omniscience?

6. Proof of Voluntarily Diminished Stature Concerning the Holy Spirit

a. Like himself, Jesus describes the Holy Spirit as only saying and doing what he hears from the Father.

i. This implies that the Holy Spirit is operating under the same paradigm as the Word with regard to the Father.

1. This is particularly important because the Holy Spirit is, of course, not incarnate.

2. So, the Holy Spirit’s operation as part of this paradigm cannot be explained away as unique to Jesus’ 33 years from birth to death, etc.

ii. Notice also that the Holy Spirit follows the Father's direction when he is sent to come to the disciples.

iii. (The Holy Spirit’s voluntary submission is not even debated but wholly accepted among orthodoxy, yet the voluntary submission almost automatically implies the voluntary diminished stature.)

Luke 11:13 If ye then, being evil, know how to give good gifts unto your children: how much more shall your heavenly Father give the Holy Spirit to them that ask him?

John 14:13 And whatsoever ye shall ask in my name, that will I do, that the Father may be glorified in the Son. 14 If ye shall ask any thing in my name, I will do it. 15 If ye love me, keep my commandments. 16 And I will pray the Father, and he shall give you another Comforter, that he may abide with you for ever; 17 Even the Spirit of truth; whom the world cannot receive, because it seeth him not, neither knoweth him: but ye know him; for he dwelleth with you, and shall be in you. 18 I will not leave you comfortless: I will come to you.

John 15:26 But when the Comforter is come, whom I will send unto you from the Father, even the Spirit of truth, which proceedeth from the Father, he shall testify of me.

John 16:7 Nevertheless I tell you the truth; It is expedient for you that I go away: for if I go not away, the Comforter will not come unto you; but if I depart, I will send him unto you. 8 And when he is come, he will reprove the world of sin, and of righteousness, and of judgment: 9 Of sin, because they believe not on me; 10 Of righteousness, because I go to my Father, and ye see me no more; 11 Of judgment, because the prince of this world is judged. 12 I have yet many things to say unto you, but ye cannot bear them now. 13 Howbeit when he, the Spirit of truth, is come, he will guide you into all truth: for he shall not speak of himself; but whatsoever he shall hear, that shall he speak: and he will shew you things to come. 14 He shall glorify me: for he shall receive of mine, and shall shew it unto you. 15 All things that the Father hath are mine: therefore said I, that he shall take of mine, and shall shew it unto you.

iv. Notice specifically from John 16:13 that the Holy Spirit’s ability to reveal the future to the saints is tied directly to this chain of

saying what he hears that comes through the Word and ultimately from the Father.

b. Although certainly not as often as concerning the Word, scripture is not silent concerning the Holy Spirit with regard to the question of voluntarily diminished stature…

i. using the same type of language that Open Theists point out to suggest that God needs to acquire information rather than already having omniscience.

1 Corinthians 2:10 But God hath revealed them unto us by his Spirit: for the Spirit searcheth (2045) all things, yea, the deep things of God.

2045 ereunao apparently from 2046 (through the idea of enquiry); TDNT-2:655,255; v AV-search 6; 6 1) to search, examine into

c. As outlined in our Trinity study, the scriptural evidence indicating that the Holy Spirit has voluntarily “taken on” the role (and façade) of an angel throughout history also supports this model.

i. Especially because it would place the Holy Spirit as operationally within another category that Jesus states in the base text does not have omniscient knowledge of the future.

Matthew 24:36 But of that day and hour knoweth no man, no, not the angels of heaven, but my Father only.

Mark 13:32 But of that day and that hour knoweth no man, no, not the angels which are in heaven, neither the Son, but the Father.

VI. Main Examination Issue 2: God Has Exhaustive Knowledge of the Past, Present, and Futurea. God’s knowledge of the past and present is absolute, certain, and complete

i. Psalm 56 indicates that God has knowledge of all David’s travels and even all of his tears…

1. According to the Psalm, this information is all written in a book.

Psalms 56:8 Thou tellest my wanderings: put thou my tears into thy bottle: are they not in thy book?

ii. According to Jesus, God has knowledge of…1. the death of every bird (by extension the death of any living

thing)2. the exact number of the hairs on our head

Matt. 10:29 Are not two sparrows sold for a farthing? and one of them shall not fall on the ground without your Father. 30 But the very hairs of your head are all numbered.

Luke 12:6 Are not five sparrows sold for two farthings, and not one of them is forgotten before God? 7 But even the very hairs of your head are all numbered. Fear not therefore: ye are of more value than many sparrows.

iii. According to other passages, God knows every thought of every man’s heart,

Proverbs 15:11 Hell and destruction are before the LORD: how much more then the hearts of the children of men?

Matthew 12:24 But when the Pharisees heard it, they said, This fellow doth not cast out devils, but by Beelzebub the prince of the devils. 25 And Jesus knew their thoughts, and said unto them, Every kingdom divided against itself is brought to desolation; and every city or house divided against itself shall not stand: 26 And if Satan cast out Satan, he is divided against himself; how shall then his kingdom stand? 27 And if I by Beelzebub cast out devils, by whom do your children cast them out? therefore they shall be your judges. 28 But if I cast out devils by the Spirit of God, then the kingdom of God is come unto you. 29 Or else how can one enter into a strong man’s house, and spoil his goods, except he first bind the strong man? and then he will spoil his house. 30 He that is not with me is against me; and he that gathereth not with me scattereth abroad. 31 Wherefore I say unto you, All manner of sin and blasphemy shall be forgiven unto men: but the blasphemy against the Holy Ghost shall not be forgiven unto men. 32 And whosoever speaketh a word against the Son of man, it shall be forgiven him: but whosoever speaketh against the Holy Ghost, it shall not be forgiven him, neither in this world, neither in the world to come.

Luke 6:6 And it came to pass also on another sabbath, that he entered into the synagogue and taught: and there was a man whose right hand was withered. 7 And the scribes and Pharisees watched him, whether he would heal on the sabbath day; that they might find an accusation against him. 8 But he knew their thoughts, and said to the man which had the withered hand, Rise up, and stand forth in the midst. And he arose and stood forth. 9 Then said Jesus unto them, I will ask you one thing; Is it lawful on the sabbath days to do good, or to do evil? to save life, or to destroy it? 10 And looking round about upon them all, he said unto the man, Stretch forth thy hand. And he did so: and his hand was restored whole as the other. 11 And they were filled with madness; and communed one with another what they might do to Jesus.

Luke 16:15 And he said unto them, Ye are they which justify yourselves before men; but God knoweth your hearts: for that which is highly esteemed among men is abomination in the sight of God.

Acts 15:8 And God, which knoweth the hearts, bare them witness, giving them the Holy Ghost, even as he did unto us;

1 John 3:20 For if our heart condemn us, God is greater than our heart, and knoweth all things.

1. Key Question:a. How could God know all the details of our travels,

write all our tears in a book, know when any creature dies, and know the exact number of hairs on each individual’s head and every man’s thoughts unless God has omniscience (i.e. a mechanism that simply allows him to know without having to acquire or inquire)?

2. Open Theist Counterargumenta. Open Theists might assert that they do believe

that…i. God does have omniscient knowledge of the

past and present (since those have come about and exist)

ii. just not the future (since it has not yet come about and does not yet exist)

3. Rebuttal to Open Theism Counterargumenta. In Open Theism, God’s ability to predict the future

is necessarily rooted in his omniscience of the past and present.

b. But many of their proof texts actually describe God’s knowledge of the present, which would undermine this Open Theist mechanism that God uses to predict.

c. Example: This is how God is able to know what we’re about to say or pray or what we need, etc.

Psalm 139:1 To the chief Musician, A Psalm of David. O LORD, thou hast searched me, and known me. 2 Thou knowest my downsitting and mine uprising, thou understandest my thought afar off. 3 Thou compassest my path and my lying down, and art acquainted with all my ways. 4 For there is not a word in my tongue, but, lo, O LORD, thou knowest it altogether.

Matthew 6:8 Be not ye therefore like unto them: for your Father knoweth what things ye have need of, before ye ask him.

d. Yet, what is the mechanism by which God is able to know all things about the past and present?

i. If that mechanism is acquired knowledge (rather than omniscience) and God’s knowledge is limited rather than total, then God doesn’t really know what anyone is going to say, pray, do, or need – He’s just guessing, no matter how educated that guess is.

ii. If God’s knowledge is total and the mechanism for that total knowledge is an automatic omniscience (rather than acquisition by effort), then there is little basis to deny that such a mechanism of automatic omniscience would work for the future as well.

e. (We will establish God’s omniscient knowledge of the future directly later.)

iv. Many passages present God’s thoughts as infinite1. Key Question: How could God’s thoughts be unlimited in

number, yet limited in the number of things known? v. Psalm 40 – God’s thoughts are infinite, beyond number

Psalms 40:5 Many, O LORD my God, are thy wonderful works which thou hast done, and thy thoughts which are to us-ward: they cannot be reckoned up in order unto thee: if I would declare and speak of them, they are more than can be numbered.

vi. Psalm 139 (in addition to earlier notes on this passage) – declares that God’s thoughts are beyond number, infinite

Psalm 139:1 O LORD, thou hast searched me, and known me…2 Thou knowest my downsitting and mine uprising, thou understandest my thought afar off…4 For there is not a word in my tongue, but, lo, O LORD, thou knowest it altogether…16 Thine eyes did see my substance, yet being unperfect; and in thy book all my members were written, which in continuance 03117 were fashioned, when as yet there was none of them. 17 How precious also are thy thoughts unto me, O God! how great is the sum of them! 18 If I should count them, they are more in number than the sand: when I awake, I am still with thee.

vii. Psalm 147 – states that the stars, as many as there are, are finite in number but God’s understanding is beyond number, infinite

Psalm 147:4 He telleth the number of the stars; he calleth them all by their names. 5 Great is our Lord, and of great power: his understanding is infinite.

viii. Isaiah 40:28 – states that there is no searching of God’s understanding, indicating similarly that its totality is beyond measure, just as the passages above

Isaiah 40:28 Hast thou not known? hast thou not heard, that the everlasting God, the LORD, the Creator of the ends of the earth, fainteth not, neither is weary? there is no searching of his understanding.

ix. Open Theist Rebuttal1. In response to the passage cited above which indicate that

God knows all things, Open Theists cite passages such as Jeremiah 19 and 32

2. The core of this Open Theist argument is…a. that these passages teach that certain ideas and even

possible future choices “never entered God’s mind”b. and consequently, God does not have…

i. knowledge of all things ii. OR absolute knowledge of the future (i.e.

true omniscient foreknowledge)

Jeremiah 19:5 They have built also the high places of Baal, to burn their sons with fire for burnt offerings unto Baal, which I commanded (06680) not, nor spake (01696) it, neither came it into my mind (03820).

Jeremiah 32:35 And they built the high places of Baal, which are in the valley of the son of Hinnom, to cause their sons and their daughters to pass through the fire unto Molech; which I commanded (06680) them not, neither came (05927) it into my mind (03820), that they should do (06213) this abomination, to cause Judah to sin.

06680 tsavah a primitive root; TWOT-1887; v AV-command 514, charge 39, commandment 9, appoint 5, bade 3, order 3, commander 1, misc 4; 494 1) to command, charge, give orders, lay charge, give charge to, order 1a) (Piel) 1a1) to lay charge upon 1a2) to give charge to, give command to 1a3) to give charge unto 1a4) to give charge over, appoint 1a5) to give charge, command 1a6) to charge, command 1a7) to charge, commission 1a8) to command, appoint, ordain (of divine act) 1b) (Pual) to be commanded

01696 dabar

a primitive root; TWOT-399; v AV-speak 840, say 118, talk 46, promise 31, tell 25, commune 20, pronounce 14, utter 7, command 4 misc 38; 1143 1) to speak, declare, converse, command, promise, warn, threaten, sing 1a) (Qal) to speak 1b) (Niphal) to speak with one another, talk 1c) (Piel) 1c1) to speak 1c2) to promise 1d) (Pual) to be spoken 1e) (Hithpael) to speak 1f) (Hiphil) to lead away, put to flight

03820 leb a form of 03824; TWOT-1071a; n m AV-heart 508, mind 12, midst 11, understanding 10, hearted 7, wisdom 6, comfortably 4, well 4, considered 2, friendly 2, kindly 2, stouthearted + 047 2, care + 07760 2, misc 21; ; 593 1) inner man, mind, will, heart, understanding 1a) inner part, midst 1a1) midst (of things) 1a2) heart (of man) 1a3) soul, heart (of man) 1a4) mind, knowledge, thinking, reflection, memory 1a5) inclination, resolution, determination (of will) 1a6) conscience 1a7) heart (of moral character) 1a8) as seat of appetites 1a9) as seat of emotions and passions 1a10) as seat of courage

03824 lebab from 03823; TWOT-1071a; n m AV-heart 231, consider + 07760 5, mind 4, understanding 3, misc 9; 252 1) inner man, mind, will, heart, soul, understanding 1a) inner part, midst 1a1) midst (of things) 1a2) heart (of man) 1a3) soul, heart (of man) 1a4) mind, knowledge, thinking, reflection, memory 1a5) inclination, resolution, determination (of will) 1a6) conscience 1a7) heart (of moral character) 1a8) as seat of appetites 1a9) as seat of emotions and passions 1a10) as seat of courage

05927 ‘alah

a primitive root; TWOT-1624; v AV-(come, etc...) up 676, offer 67, come 22, bring 18, ascend 15, go 12, chew 9, offering 8, light 6, increase 4, burn 3, depart 3, put 3, spring 2, raised 2, arose 2, break 2, exalted 2, misc 33; 889 1) to go up, ascend, climb 1a) (Qal) 1a1) to go up, ascend 1a2) to meet, visit, follow, depart, withdraw, retreat 1a3) to go up, come up (of animals) 1a4) to spring up, grow, shoot forth (of vegetation) 1a5) to go up, go up over, rise (of natural phenomenon) 1a6) to come up (before God) 1a7) to go up, go up over, extend (of boundary) 1a8) to excel, be superior to 1b) (Niphal) 1b1) to be taken up, be brought up, be taken away 1b2) to take oneself away 1b3) to be exalted 1c) (Hiphil) 1c1) to bring up, cause to ascend or climb, cause to go up 1c2) to bring up, bring against, take away 1c3) to bring up, draw up, train 1c4) to cause to ascend 1c5) to rouse, stir up (mentally) 1c6) to offer, bring up (of gifts) 1c7) to exalt 1c8) to cause to ascend, offer 1d) (Hophal) 1d1) to be carried away, be led up 1d2) to be taken up into, be inserted in 1d3) to be offered

06213 ‘asah a primitive root; TWOT-1708,1709; v AV-do 1333, make 653, wrought 52, deal 52, commit 49, offer 49, execute 48, keep 48, shew 43, prepare 37, work 29, do so 21, perform 18, get 14, dress 13, maker 13, maintain 7, misc 154; 2633 1) to do, fashion, accomplish, make 1a) (Qal) 1a1) to do, work, make, produce 1a1a) to do 1a1b) to work 1a1c) to deal (with) 1a1d) to act, act with effect, effect 1a2) to make 1a2a) to make

1a2b) to produce 1a2c) to prepare 1a2d) to make (an offering) 1a2e) to attend to, put in order 1a2f) to observe, celebrate 1a2g) to acquire (property) 1a2h) to appoint, ordain, institute 1a2i) to bring about 1a2j) to use 1a2k) to spend, pass 1b) (Niphal) 1b1) to be done 1b2) to be made 1b3) to be produced 1b4) to be offered 1b5) to be observed 1b6) to be used 1c) (Pual) to be made

3. However, the Open Theists are misinterpreting the phrase “neither came it into my mind”

4. As indicated in the vocabulary above, the Hebrew word for “mind” is “leb” (Strong’s No. 03820), which means “inner man, mind, will, heart, understanding” and includes “inclination, resolution, appetite” as well

a. God is simply stating here that he never willed the sacrificing of children, he never desired it, had an appetite for it, nor intended it, nor was inclined toward it and he did not command it or speak it either

b. There is simply no reason to understand this passage as though God were saying he was totally surprised to see men doing this because he never conceived of even the possibility of such actions

5. Conclusions:a. Jeremiah 19 and 32 do not offer any evidence

contradicting that God’s knowledge is infinite and complete

b. God’s knowledge of the future is absolute, certain, and completei. Background:

1. Neither Calvinism, nor Freewill Theology (whether traditional Arminianism or our view), nor Open Theism deny that God exercises determinism.

2. They differ according to the amount of determinism:a. For Calvinism, God’s determinism is…

i. Total and meticulous over every detail, event, and choice.

ii. Entirely “hard determinism,” which means that God is the initiator of even all human choices.

1. God foreknows because he determines ahead of time.

a. (…or alternately, God’s knowledge itself determines or causes what he knows to unfold in history.)

iii. (Entirely unconditional.)iv. Concerning the definition of “hard

determinism” including that God is the initiator of “all” even “evil” human choices.

1. This is proved by the repeated Calvinist doctrine “Compatibilistic Will,” which itself is not the problem except for the Calvinist hidden premise that God’s will the “primary mover” or initiator and man is will is secondary and resultant from God’s primary, initiating choice.

2. When combined with foreknowledge and identifying God as the secondary, reactive mover rather than the primary, initiating mover, “compatibilistic will” poses no problem for libertarian freedom.

3. But, the key point here is that Dr. White is purposefully brining up examples in which the human actions are sinful and yet in Dr. White’s words, God is “sovereignly” “predestining” them and the humans have no “libertarian, free choice” to choose not to do these sinful thing.

Dr. James White: We heard something about libertarian freedom and I would like to just remind everyone who is listening this evening, in Genesis chapter 50 verse 20, Joseph recognized that he had learned something in his life that I think we need to understand as well. For when his brothers fall in fear before him, their father having died now, they [are] fearing that Joseph is going to take retribution upon them for having sold him into slavery, what does he say? He recognizes a divine truth. He says, "You meant it for evil, but God meant it for good." The parallel in the Hebrew is very, very clear. In one action, the intention of the hearts of his brothers was evil, but the

intention of God was just as much there, but it was holy, and just, and right. And he goes on to say, "to save many people alive to this day." God had a purpose. God knew what was coming. God knew the future and he acted in such a way even in the sinful actions of man. Now, that is not something that fits well with the libertarian concept. God cannot be involved in an action, that is certain from his perspective, and libertarianism continue to exist. The same is true in Isaiah chapter 10. Here you have the Assyrians being brought against Israel as God's means of punishing Israel. And yet in Isaiah chapter 10 verse 7 we read, 'Yet it does not so intend, nor does it plan so in its heart but rather it is its purpose to destroy and to cut off many nations. In this passage we have a clear presentation of the fact that while God uses Assyria he then judges the Assyrian king based upon the evil intentions of his heart. He does not glorify God. And therefore even though God says, 'I'm bringing Assyria against you for my purpose and my intention, I am then going to punish the Assyrians for the intentions of their hearts.' How do we understand this in a libertarian concept, especially in an Open Theistic concept, where God in Isaiah 10, he says, 'I'm bringing Assyria.' What if the Assyrian king had had a freewill, libertarian decision to not come against Israel? This would not only render Isaiah a false prophet, but would leave God without an ability to punish his people. All of these cause great problems for that perspective. And of course, Acts chapter 4 verses 27-28, the early church gathering in prayer recognizes the utter sovereignty of God, recognizes that what Pilate did, and what Herod did, and what the Jewish people did, and what the Gentiles did in the crucifixion of the very Son of God, was what God's purpose had predestined to take place. Now we know that these involved sinful actions on their part, and literally myriads of allegedly freewill actions in the libertarian perspective, which cannot be known to God [in the Open Theist perspective]." – Calvinism vs. Open Theism Debate, featuring Dr. James White (Calvinist) and Dr. John Sanders (Open Theist), MPEG Audio File, Part 2 of 5, approximately 1:55-4:30 minutes

b. For Freewill Theology, God’s determination is…i. Limited to specific areas and events

1. Common examples:a. God determines what

covenants to make with men and when.

b. God determines and executes justice (including in terms of the covenants).

c. God determines to offer salvation and atonement through the incarnation of the Word.

d. *God retains the right to determine exactly which individual becomes ruler over which kingdom.

i. Pharaoh – Exodus 9:13, 16, Romans 9:17

ii. Daniel 2:20-21, 36-44ii. Inclusive of a “soft determinism” – God

uses his ability to foreknow to determine whether or not to allow for a time entirely free human and angelic choices that occur outside of his will.

1. God foreknows these choices and determines to allow them for a time, so that men might learn things like…

a. the result of evil, b. the need to endure in

righteousness, c. the need to be just, d. and the consequences of

disobeying him and losing his protection

iii. (Inclusive of both conditional and unconditional determinations.)

1. With the conditional, God determines only his responses to foreknown human choices, not the human choices themselves.

c. For Open Theism, God’s determinism is…i. Also necessarily limited because it rejects

the total and meticulous determinism of Calvinism.

ii. Entirely “hard determinism” since “soft determinism” can only occur if God has foreknowledge of future choices that he can determine to allow.

iii. (Can be conditional in determining responses to past and present choices but must be unconditional with regard to all determined future events since God has no foreknowledge upon which to conditionally make his determinations.)

ii. Implications1. When God declares minute and trivial details about future

events…a. Freewill theology can ascribe the minute, trivial

details as a product of foreknowledge and the major events as a result of limited, general determinism.

b. On the other hand, since Open Theism rejects God’s omniscient foreknowledge, minute details over trivial matters must be ascribed to God’s determinism.

i. At which point, God’s determinism in Open Theism becomes more and more the meticulous and total determinism of Calvinism – the very doctrine they desire to refute.

iii. Isaiah 1. In chapters 41, 42, 43, 44, 45, 46, and 48, God states

repeatedly that one thing that proves he is the true God and others are false gods is his ability to declare events long before they happen.

Isaiah 41:4 Who hath wrought and done it, calling the generations from the beginning? I the LORD, the first, and with the last; I am he...22 Let them bring them forth, and shew us what shall happen: let them shew the former things, what they be, that we may consider them, and know the latter end of them; or declare us things for to come. 23 Shew the things that are to come hereafter, that we may know that ye are gods: yea, do good, or do evil, that we may be dismayed, and behold it together. 24 Behold, ye are of nothing, and your work of nought: an abomination is he that chooseth you. 25 I have raised up one from the north, and he shall come: from the rising of the sun shall he call upon my name: and he shall come upon princes as upon morter, and as the potter treadeth clay. 26 Who hath declared from the beginning, that we may know? and beforetime, that we may say, He is righteous? yea, there is none that sheweth, yea, there is none that declareth, yea, there is none that heareth your words.

Isaiah 42:8 I am the LORD: that is my name: and my glory will I not give to another, neither my praise to graven images. 9 Behold, the former things are come to pass, and new things do I declare: before they spring forth I tell you of them...17 They shall be turned back, they shall be greatly ashamed, that trust in graven images, that say to the molten images, Ye are our gods. 18 Hear, ye deaf; and look, ye blind, that ye may see.

Isaiah 43:9 Let all the nations be gathered together, and let the people be assembled: who among them can declare this, and shew us former things? let them bring forth their witnesses, that they may be justified: or let them hear, and say, It is truth. 10 Ye are my witnesses, saith the LORD, and my servant whom I have chosen: that ye may know and believe me, and understand that I am he: before me there was no God formed, neither shall there be after me. 11 I, even I, am the LORD; and beside me there is no saviour. 12 I have declared, and have saved, and I have shewed, when there was no strange god among you: therefore ye are my witnesses, saith the LORD, that I am God. 13 Yea, before the day was I am he; and there is none that can deliver out of my hand: I will work, and who shall let it?...18 Remember ye not the former things, neither consider the things of old. 19 Behold, I will do a new thing; now it shall spring forth; shall ye not know it? I will even make a way in the wilderness, and rivers in the desert.

Isaiah 44:6 Thus saith the LORD the King of Israel, and his redeemer the LORD of hosts; I am the first, and I am the last; and beside me there is no God. 7 And who, as I, shall call, and shall declare it, and set it in order for me, since I appointed the ancient people? and the things that are coming, and shall come, let them shew unto them. 8 Fear ye not, neither be afraid: have not I told thee from that time, and have declared it? ye are even my witnesses. Is there a God beside me? yea, there is no God; I know not any. 9 They that make a graven image are all of them vanity; and their delectable things shall not profit; and they are their own witnesses; they see not, nor know; that they may be ashamed.

Isaiah 45:1 Thus saith the LORD to his anointed, to Cyrus, whose right hand I have holden, to subdue nations before him; and I will loose the loins of kings, to open before him the two leaved gates; and the gates shall not be shut; 2 I will go before thee, and make the crooked places straight: I will break in pieces the gates of brass, and cut in sunder the bars of iron: 3 And I will give thee the treasures of darkness, and hidden riches of secret places, that thou mayest know that I, the LORD, which call thee by thy name, am the God of Israel. 4 For Jacob my servant’s sake, and Israel mine elect, I have even called thee by thy name: I have surnamed thee, though thou hast not known me. 5 I am the LORD, and there is none else, there is no God beside me: I girded thee, though thou hast not known me: 6 That they may know from the rising of the sun, and from the west, that there is none beside me. I am the LORD, and there is none else. 7 I form the light, and create darkness: I make peace, and create evil: I the LORD do all these things.

Isaiah 46:5 To whom will ye liken me, and make me equal, and compare me, that we may be like? 6 They lavish gold out of the bag, and weigh silver in the balance, and hire a goldsmith; and he maketh it a god: they fall down, yea, they worship. 7 They bear him upon the shoulder, they carry him, and set him in his place, and he standeth; from his place shall he not remove: yea, one shall cry unto him, yet can he not answer, nor save him out of his trouble. 8 Remember this, and shew yourselves men: bring it again to mind, O ye transgressors. 9 Remember the former things of old: for I am God, and there is none else; I am God, and there is none like me, 10 Declaring the end from the beginning, and from ancient times the things that are not yet done, saying, My counsel shall stand, and I will do all my pleasure: 11 Calling a ravenous bird (05861) from the east, the man that executeth my counsel from a far country: yea, I have spoken it, I will also bring it to pass; I have purposed it, I will also do it.

05861 ‘ayitfrom 05860; TWOT-1610a; n m AV-fowl 4, bird 2, ravenous bird 2; 8 1) bird of prey, a swooper

a. God’s references to having declared these events from the beginning no doubt refer back to

Deuteronomy 28:49 (compare to Isaiah 46:11 above).

Deuteronomy 28:49 The LORD shall bring a nation against thee from far, from the end of the earth, as swift as the eagle (05404) flieth; a nation whose tongue thou shalt not understand;

05404 nesher from an unused root meaning to lacerate; TWOT-1437; n m AV-eagle 26; 26 1) eagle, vulture, griffon-vulture

Isaiah 48:3 I have declared the former things from the beginning; and they went forth out of my mouth, and I shewed them; I did them suddenly, and they came to pass. 4 Because I knew that thou art obstinate, and thy neck is an iron sinew, and thy brow brass; 5 I have even from the beginning declared it to thee; before it came to pass I shewed it thee: lest thou shouldest say, Mine idol hath done them, and my graven image, and my molten image, hath commanded them. 6 Thou hast heard, see all this; and will not ye declare it? I have shewed thee new things from this time, even hidden things, and thou didst not know them. 7 They are created now, and not from the beginning; even before the day when thou heardest them not; lest thou shouldest say, Behold, I knew them. 8 Yea, thou heardest not; yea, thou knewest not; yea, from that time that thine ear was not opened: for I knew that thou wouldest deal very treacherously, and wast called a transgressor from the womb. 9 For my name’s sake will I defer mine anger, and for my praise will I refrain for thee, that I cut thee not off. 10 Behold, I have refined thee, but not with silver; I have chosen thee in the furnace of affliction. 11 For mine own sake, even for mine own sake, will I do it: for how should my name be polluted? and I will not give my glory unto another. 12 Hearken unto me, O Jacob and Israel, my called; I am he; I am the first, I also am the last. 13 Mine hand also hath laid the foundation of the earth, and my right hand hath spanned the heavens: when I call unto them, they stand up together. 14 All ye, assemble yourselves, and hear; which among them hath declared these things? The LORD hath loved him: he will do his pleasure on Babylon, and his arm shall be on the Chaldeans. 15 I, even I, have spoken; yea, I have called him: I have brought him, and he shall make his way prosperous. 16 Come ye near unto me, hear ye this; I have not spoken in secret from the beginning; from the time that it was, there am I: and now the Lord GOD, and his Spirit, hath sent me. 17 Thus saith the LORD, thy Redeemer, the Holy One of Israel; I am the LORD thy God which teacheth thee to profit, which leadeth thee by the way that thou shouldest go.

b. Now, throughout these chapters, God speaks of his ability to declare the future events right alongside declarations that God himself is going to bring those events about.

c. So, determinism is certainly at work here, not just simple foreknowledge (i.e. foreknowledge of undetermined events).

d. But, the text specifies which things God is determining and they all pertain to raising up a particular man to be king from the north and bringing him to power.

i. Isaiah 41:25 for an early exampleii. So, this kind of determinism is well within

the limited, general determinism accepted by Freewill and Open Theism.

e. However, foreknowledge is also included…i. When God made such determinations from

the beginning, he did it foreknowing what kind of men that particular generation of Israelites would be – Isaiah 48:3-5, 8.

1. So, God’s determinations here not only fall into the categories of limited, general determinism…

2. But they are also conditional…3. And based upon foreknowledge of

men’s inner traits.ii. This demonstrates that foreknowledge is

conditionally motivating the determinism in these chapters.

1. It is not the “hard determinism” or total, meticulous, and unconditional determinism of Calvinism.

f. Open Theist Counterargumenti. The problem for Open Theists is the element

of foreknowledge employed in the determinations.

ii. The Open Theist’s recourse is to say that God predicted general trends about future Israelites based on ample, reliable past experience rather than foreknowing specific details about each individual Israelite in that future generation.

g. Refutation of Open Theist Counterargumenti. First, is this kind of prediction of general

trends that God repeatedly says the false gods cannot do and that therefore prove he alone is God?

1. Certainly false prophets can make the same kind of predictions.

2. For God to stake his reputation on something he alone can do, it would have to surpass the prediction of mere general trends.

a. For this reason, the next point becomes more important.

ii. Second, Isaiah 45:1 – God’s declaration of the name of King Cyrus 100-200 years before Cyrus lived and reigned.

1. This is acknowledged by Open Theists as well.

2. Isaiah’s prophecies (and book) were given between 742-701 BC.

“Isaiah – flourished 8th century BC, Jerusalem, (“God Is Salvation”) prophet after whom the biblical Book of Isaiah is named (only some of the first 39 chapters are attributed to him), a significant contributor to Jewish and Christian traditions. His call to prophecy in about 742 BC coincided with the beginnings of the westward expansionof the Assyrian empire, which threatened Israel and which Isaiah proclaimed to be a warning from God to a godless people.” – Encyclopaedia Britannica 2004 Deluxe Edition

“Isaiah, Book of – also spelled Isaias, one of the major prophetical writings of the Old Testament. The superscription identifies Isaiah as the son of Amoz and his book as “the vision of Isaiah . . . concerning Judah and Jerusalem in the days of Uzziah, Jotham, Ahaz, and Hezekiah, kings of Judah.” According to 6:1, Isaiah received his call “in the year that King Uzziah died” (742 BC), and his latest recorded activity is dated in 701 BC.” – Encyclopaedia Britannica 2004 Deluxe Edition

3. Cyrus lived and reigned between 590-529 BC.

“Cyrus II – born 590–580 BC, Media, or Persis [now in Iran] died c. 529, Asia, byname Cyrus The Great conquerorwho founded the Achaemenian empire, centred on Persia and comprising the Near East from the Aegean Sea eastward to the Indus River. He is also remembered in the Cyrus legend—first recorded by Xenophon, Greek soldier and author, inhis Cyropaedia —as a tolerant and ideal monarch who was called the father of his people by the ancient Persians. In the Bible he is the liberator of the Jews who were captive in Babylonia.” – Encyclopaedia Britannica 2004 Deluxe Edition

4. Even Cyrus’ grandfather (with whom he shares a name) AND great grandfather did not come to power until after Isaiah’s prophecies.

“Cyrus I – flourished 7th century BC, Achaemenian king, the son of Teispes and grandfather of Cyrus II the Great; he had control over Anshan (northeast ofSusa in Elam)

and possibly also over Parsumash to the east during the second half of the 7th century. Although he sent aid to Shamash-shum-ukin of Babylon (651), who was in revolt against Assyria, Cyrus was forced to accept Assyrian overlordship about 639, after the conquest of Elam by Ashurbanipal; and he sent his eldest son, Arukku, with tribute to Nineveh.” – Encyclopaedia Britannica 2004 Deluxe Edition

“Teispes – flourished 7th century BC, Old Persian Chishpish early Achaemenid Persian king (reigned c. 675–c. 640), the forefather of the great kings Darius I and Cyrus II.” – Encyclopaedia Britannica 2004 Deluxe Edition

5. Key Question: So, how did God know this would be the king’s name 100 years beforehand and before even his great grandfather came to power?

6. Key Fact: Imagine the myriad of events and human choices that determine who remains in power for 100 years, who marries who, what each child’s name will be, and which child will inherit power.

iii. Conclusions:1. Within Open Theism, all of these

choices, even the trivial choosing of the child’s name, are all determined by God.

2. And the purpose of God exercising such meticulous determinism according to Isaiah is to demonstrate his glory.

3. This is identical to Calvinist’s meticulous level of determinism AND Calvinism’s purpose, which is for God to show his glory by such determinism.

4. So, what basis remains for Open Theist’s to reject Calvinistic determinism?

5. Isaiah 45:1 is not an isolated example – we will see many others a little later on.

a. Over and over again Open Theism will have to relegate myriads of minute, trivial details to God’s determinism.

6. Ultimately, Open Theism’s rejection of simple foreknowledge results in the very Calvinist view they are trying to avoid and reject.

iv. Romans 8:27-30 – God’s foreknowledge of the choices of the elect1. Foreknowledge and Predestined Together.

Romans 8:27 And he that searcheth the hearts knoweth what is the mind of the Spirit, because he maketh intercession for the saints according to the will of God. 28 And we know that all things work together for good to them that love God, to them who are the called according to his purpose. 29 For whom he did foreknow (4267), he also did predestinate (4309) to be conformed to the image of his Son, that he might be the firstborn among many brethren. 30 Moreover whom he did predestinate, them he also called: and whom he called, them he also justified: and whom he justified, them he also glorified.

4267 proginosko from 4253 and 1097; TDNT-1:715,119; v AV-foreknow 2, foreordain 1, know 1, know before 1; 5 1) to have knowledge before hand 2) to foreknow 2a) of those whom God elected to salvation 3) to predestinate

2. The Greek word for “foreknow” is “proginosko” (Strong’s No. 4267).

a. The Open Theist argument is that “proginosko” here means “to know all along” as it is in Acts 26:5

Acts 26:1 Then Agrippa said unto Paul, Thou art permitted to speak for thyself. Then Paul stretched forth the hand, and answered for himself: 2 I think myself happy, king Agrippa, because I shall answer for myself this day before thee touching all the things whereof I am accused of the Jews: 3 Especially because I know thee to be expert in all customs and questions which are among the Jews: wherefore I beseech thee to hear me patiently. 4 My manner of life from my youth, which was at the first among mine own nation at Jerusalem, know all the Jews; 5 Which knew (4267) me from the beginning, if they would testify, that after the most straitest sect of our religion I lived a Pharisee.

b. However, “proginosko” also means “in advance before an event”

3. In Romans 8:27-30, “proginosko” means “in advance before an event”

a. The predestining took place beforehand.

4309 proorizo

from 4253 and 3724; TDNT-5:456,728; v AV-predestinate 4, determine before 1, ordain 1; 6 1) to predetermine, decide beforehand 2) in the NT of God decreeing from eternity 3) to foreordain, appoint beforehand

4. Now, the predestining cannot just be a process…a. Ex. God predetermined the process of conforming

to Jesus Christ and later applied that predetermined process to those he discovered along the way as history unfolded.

b. …Because the predestining here is applied to “those whom God foreknew.”

i. This means that these same individuals that were foreknown experienced the predetermining.

5. Conclusions:a. Since the predetermining is applied to specific

individuals (the elect) and it takes place beforehand, God must have known those individuals beforehand when he did the predestining, not merely later along the way after the predestining.

b. Both traditional Freewill and Open Theism reject that God determines human choices, including choices regarding salvation.

i. Consequently, Romans 8 works well with traditional Freewill theology, which accepts simple foreknowledge, so that God can predestine specific individuals in advance because he truly knows in advance which individuals will choose to love him (verse 27-28).

ii. But this does not work for Open Theism because it demonstrates that God foreknows the freewill choices of all men concerning salvation until the end of human history even predestining them based upon his foreknowledge of their choice.

c. Romans 8 demonstrates that God has detailed, absolute foreknowledge even of things God himself does not determine, specifically in this passage men’s own free choices.

v. Many passages exhibiting God’s meticulous knowledge of trivial future details.

1. Earlier we indicated that the prophecy of Cyrus in Isaiah 45 was not an isolated example.

2. Consider all the free human choices that would have to be determined in order for the details in these prophecies to be known with certainty beforehand.

3. Open Theists are forced to ascribe all these details to God’s determinism.

a. Once again, Open Theism’s determinism is shown to be indistinguishable from the meticulous and trivial determinism of Calvinism.

b. And, having interpreted all such passages in terms of God’s determinism in order to support their own view, there remains no basis for Open Theists to object to Calvinists interpreting these passages to support the Calvinist view of meticulous determinism.

4. Joseph – Genesis 37:5-36, 39:1-42:6a. God predicts that Joseph would rule Egypt and that

his brothers would bow down to him.b. Key Questions:

i. How many freewill decisions were involved in bringing this to pass?

ii. What if Jacob did not decide to send Joseph to visit his brother’s that day? (37:12-13)

iii. What if Joseph’s brothers (11 individuals) had decided not to sell Joseph but to kill him instead as was their original plan? (37:20, 26)

iv. What if Reuben had been able to arrange for freeing Joseph before Joseph was sold? (37:21, 29)

v. What if the slave traders had decided not to go to Egypt or not to sell Joseph or to sell him to someone else or to kill him? (37:28)

vi. What if Potipher or Potifer’s wife or the keeper of the prison or the butler or the baker or Pharaoh himself had made different decisions?

c. In the Open Theist model, God would have to determine all these human choices and other events including some minute and trivial details.

5. David – Psalm 139:2-12, 16

Psalm 139:1 To the chief Musician, A Psalm of David. O LORD, thou hast searched me, and known me. 2 Thou knowest my downsitting and mine uprising, thou understandest my thought afar off. 3 Thou compassest my path and my lying down, and art acquainted with all my ways. 4 For there is not a word in my tongue, but, lo, O LORD, thou knowest it altogether. 5 Thou hast beset me behind and before, and laid

thine hand upon me. 6 Such knowledge is too wonderful for me; it is high, I cannot attain unto it. 7 Whither shall I go from thy spirit? or whither shall I flee from thy presence? 8 If I ascend up into heaven, thou art there: if I make my bed in hell, behold, thou art there. 9 If I take the wings of the morning, and dwell in the uttermost parts of the sea; 10 Even there shall thy hand lead me, and thy right hand shall hold me. 11 If I say, Surely the darkness shall cover me; even the night shall be light about me. 12 Yea, the darkness hideth not from thee; but the night shineth as the day: the darkness and the light are both alike to thee. 13 For thou hast possessed my reins: thou hast covered me in my mother’s womb. 14 I will praise thee; for I am fearfully and wonderfully made: marvellous are thy works; and that my soul knoweth right well. 15 My substance was not hid from thee, when I was made in secret, and curiously wrought in the lowest parts of the earth. 16 Thine eyes did see my substance, yet being unperfect; and in thy book all my members were written, which in continuance (03117) were fashioned, when as yet there was none of them.

03117 yowm from an unused root meaning to be hot; TWOT-852; n m AV-day 2008, time 64, chronicles + 01697 37, daily 44, ever 18, year 14, continually 10, when 10, as 10, while 8, full 8 always 4, whole 4, alway 4, misc 44; 2287 1) day, time, year 1a) day (as opposed to night) 1b) day (24 hour period) 1b1) as defined by evening and morning in Genesis 1 1b2) as a division of time 1b2a) a working day, a day’s journey 1c) days, lifetime (pl.) 1d) time, period (general) 1e) year 1f) temporal references 1f1) today 1f2) yesterday 1f3) tomorrow

a. Verse 16, the word for “continuance” is “yowm” (Strong’s No. 3117)

i. This is why other translations state that all David’s “days” were recorded in God’s book before they ever occurred.

(NIV) Psalm 139:16 Your eyes saw my unformed body. All the days ordained for me were written in your book before one of them came to be.

(NKJV) Psalm 139:16 Your eyes saw my substance, being yet unformed. And in Your book they were written, the days fashioned for me, when as yet there were none of them.

b. David’s main thrust here is that there is nothing hidden from God’s sight

i. His inclusion of references to future items is within the midst of such a general declaration

ii. …and meant to be part of those things that God sees and are not hidden from God.

6. Matthew 27:3-9a. Here Matthew states that God knew ahead of

time…i. The exact amount of money that would be

given to Judas for betraying Jesus.ii. AND that the money would be used to buy a

specific field that would be available for sale at that time.

Matthew 27:3 Then Judas, which had betrayed him, when he saw that he was condemned, repented himself, and brought again the thirty pieces of silver to the chief priests and elders. 4 Saying, I have sinned in that I have betrayed the innocent blood. And they said, What is that to us? see thou to that. 5 And he cast down the pieces of silver in the temple, and departed, and went and hanged himself. 6 And the chief priests took the silver pieces, and said, It is not lawful for to put them into the treasury, because it is the price of blood. 7 And they took counsel, and bought with them the potter’s field, to bury strangers in. 8 Wherefore that field was called, The field of blood, unto this day. 9 Then was fulfilled that which was spoken by Jeremy the prophet, saying, And they took the thirty pieces of silver, the price of him that was valued, whom they of the children of Israel did value.

Zechariah 11:12 And I said unto them, If ye think good, give me my price; and if not, forbear. So they weighed for my price thirty pieces of silver. 13 And the LORD said unto me, Cast it unto the potter: a goodly price that I was prised at of them. And I took the thirty pieces of silver, and cast them to the potter in the house of the LORD.

b. Zechariah prophesied from 520-518 BC.

“Zechariah, Book of – According to dates mentioned in chapters 1–8, Zechariah was active from 520 to 518 BC.” – Encyclopaedia Britannica 2004 Deluxe Edition

i. That means that for over 500 years every cultural trend, event, and human decision that affected currency, wages, and property values would have to be determined by God.

c. Key Questions:i. What if Judas had decided not to betray

Jesus?

ii. The amount of money is such a trivial detail, but what if the chief priests had decided to pay a different amount?

iii. What if Judas had decided not to kill himself?

iv. What if the chief priests had decided not to use the money to buy the potter’s field?

v. What if the potter’s field had already been sold, was not for sale, or someone else had decided to buy it?

d. In the Open Theist model, God would have to determine all these human choices and other events including some minute and trivial details.

7. Deuteronomy 17:14, Deuteronomy 28:36a. Key Questions:

i. How does God know the thoughts of a generation of Israelites centuries later that would ask for a king?

ii. How did God know the order of these two events that were both more than 300 years after Moses and over 400 years apart themselves?

iii. How did God know that they would ask for a king before they would be exiled?

iv. How does God know the exact reason the people would cite for obtaining a king?

Deuteronomy 17:14 When thou art come unto the land which the LORD thy God giveth thee, and shalt possess it, and shalt dwell therein, and shalt say, I will set a king over me, like as all the nations that are about me; 15 Thou shalt in any wise set him king over thee, whom the LORD thy God shall choose: one from among thy brethren shalt thou set king over thee: thou mayest not set a stranger over thee, which is not thy brother.

Deuteronomy 38:15 But it shall come to pass, if thou wilt not hearken unto the voice of the LORD thy God, to observe to do all his commandments and his statutes which I command thee this day; that all these curses shall come upon thee, and overtake thee…36 The LORD shall bring thee, and thy king which thou shalt set over thee, unto a nation which neither thou nor thy fathers have known; and there shalt thou serve other gods, wood and stone.

b. This prediction from Moses is fulfilled over 300 years later in the time of Samuel and Saul.

“Moses – flourished 14th–13th century BC, Hebrew prophet, teacher, and leader who, in the 13th century BCE (before the Common Era, or BC), delivered his people from Egyptian slavery.” – Encyclopaedia Britannica 2004 Deluxe Edition

“Samuel – flourished 11th century BC, Israel, religious hero in the history of Israel, represented in the Old Testament in every role of leadership open to a Jewish man of his day—seer, priest, judge, prophet, and military leader. His greatest distinction was his role in the establishment of the monarchy in Israel.” – Encyclopaedia Britannica 2004 Deluxe Edition

“Saul – flourished 11th century BC, Israel, first king of Israel (c. 1021–1000 BC).” – Encyclopaedia Britannica 2004 Deluxe Edition

1 Samuel 8:1 And it came to pass, when Samuel was old, that he made his sons judges over Israel. 2 Now the name of his firstborn was Joel; and the name of his second, Abiah: they were judges in Beersheba. 3 And his sons walked not in his ways, but turned aside after lucre, and took bribes, and perverted judgment. 4 Then all the elders of Israel gathered themselves together, and came to Samuel unto Ramah, 5 And said unto him, Behold, thou art old, and thy sons walk not in thy ways: now make us a king to judge us like all the nations. 6 But the thing displeased Samuel, when they said, Give us a king to judge us. And Samuel prayed unto the LORD.

c. Moreover, God even tells Samuel beforehand the circumstances of his first meeting with Saul.

i. Key Questions:1. How does God know Saul will come

to Samuel at all the next day?2. How does God know the time of day

that Saul will come to Samuel?

1 Samuel 9:15 Now the LORD had told Samuel in his ear a day before Saul came, saying, 16 To morrow about this time I will send thee a man out of the land of Benjamin, and thou shalt anoint him to be captain over my people Israel, that he may save my people out of the hand of the Philistines: for I have looked upon my people, because their cry is come unto me. 17 And when Samuel saw Saul, the LORD said unto him, Behold the man whom I spake to thee of! this same shall reign over my people.

ii. When we look at the details, more questions arise:

1. What if the asses had not been lost?2. What if Kish decided not to send his

son to look for them but just a servant?

3. What if the asses had been found in one of the many places Saul looked

before coming near to where Samuel dwelt?

4. What if they had chosen to go somewhere else next to look instead of near to where Samuel was?

5. What if the servant had agreed when Saul decided to give up?

6. What if the servant decided not to say anything to Saul?

7. What if Saul and the servant were dissuaded by the issue of what to offer Samuel?

8. What if Saul had chosen a servant to come with him who did not know of Samuel?

iii. Are all these trivial decisions determined by God?

1 Samuel 9:3 And the asses of Kish Saul’s father were lost. And Kish said to Saul his son, Take now one of the servants with thee, and arise, go seek the asses. 4 And he passed through mount Ephraim, and passed through the land of Shalisha, but they found them not: then they passed through the land of Shalim, and there they were not: and he passed through the land of the Benjamites, but they found them not. 5 And when they were come to the land of Zuph, Saul said to his servant that was with him, Come, and let us return; lest my father leave caring for the asses, and take thought for us. 6 And he said unto him, Behold now, there is in this city a man of God, and he is an honourable man; all that he saith cometh surely to pass: now let us go thither; peradventure he can shew us our way that we should go. 7 Then said Saul to his servant, But, behold, if we go, what shall we bring the man? for the bread is spent in our vessels, and there is not a present to bring to the man of God: what have we? 8 And the servant answered Saul again, and said, Behold, I have here at hand the fourth part of a shekel of silver: that will I give to the man of God, to tell us our way. 9 (Beforetime in Israel, when a man went to enquire of God, thus he spake, Come, and let us go to the seer: for he that is now called a Prophet was beforetime called a Seer.) 10 Then said Saul to his servant, Well said; come, let us go. So they went unto the city where the man of God was. 11 And as they went up the hill to the city, they found young maidens going out to draw water, and said unto them, Is the seer here? 12 And they answered them, and said, He is; behold, he is before you: make haste now, for he came to day to the city; for there is a sacrifice of the people to day in the high place: 13 As soon as ye be come into the city, ye shall straightway find him, before he go up to the high place to eat: for the people will not eat until he come, because he doth bless the sacrifice; and afterwards they eat that be bidden. Now therefore get you up; for about this time ye shall find him. 14 And they went up into the city: and when they were come into the city, behold, Samuel came out against them, for to go up to the high place…19 And Samuel answered Saul, and said, I am the seer: go up before me unto the high place; for ye shall eat with me to day, and to morrow I will let thee go, and will tell thee all that is in thine heart. 20 And as

for thine asses that were lost three days ago, set not thy mind on them; for they are found. And on whom is all the desire of Israel? Is it not on thee, and on all thy father’s house?

iv. Notice from verse 6 that Samuel has a reputation that “all that he saith cometh surely to pass.”

1. He has a reputation for knowing the future.

2. Yet the servant is not thinking that God has determined where the lost asses will be, but simply that Samuel knows the future as revealed to him by God concerning where the asses will be located.

v. In other words, as recorded in the servant’s comment, God and the prophet have a reputation for knowing the future.

d. In the Open Theist model, God would have to determine all these human choices and other events including some minute and trivial details.

8. Concerning the exile predicted by God in Deuteronomy 38:15, 36…

a. Key Questions: i. How does God know the thoughts of a

generation of Israelites centuries later that they would sin and need to be kicked out of the land rather than repent as Nineveh did?

ii. Did God determine the choices of all those Israelites to prevent them from repenting?

Deuteronomy 38:15 But it shall come to pass, if thou wilt not hearken unto the voice of the LORD thy God, to observe to do all his commandments and his statutes which I command thee this day; that all these curses shall come upon thee, and overtake thee…36 The LORD shall bring thee, and thy king which thou shalt set over thee, unto a nation which neither thou nor thy fathers have known; and there shalt thou serve other gods, wood and stone…41 Thou shalt beget sons and daughters, but thou shalt not enjoy them; for they shall go into captivity…49 The LORD shall bring a nation against thee from far, from the end of the earth, as swift as the eagle flieth; a nation whose tongue thou shalt not understand; 50 A nation of fierce countenance, which shall not regard the person of the old, nor shew favour to the young: 51 And he shall eat the fruit of thy cattle, and the fruit of thy land, until thou be destroyed: which also shall not leave thee either corn, wine, or oil, or the increase of thy kine, or flocks of thy sheep, until he have destroyed thee. 52 And he shall besiege thee in all thy gates, until thy high and fenced walls come down, wherein thou trustedst, throughout all thy land: and he shall besiege thee in all thy gates throughout all thy land, which the LORD thy God hath given thee.

9. Josiaha. Cyrus is not the only example.b. Other Names Known Centuries in Advancec. 1 Kings 13:1-2

1 Kings 13:1 And, behold, there came a man of God out of Judah by the word of the LORD unto Bethel: and Jeroboam stood by the altar to burn incense. 2 And he cried against the altar in the word of the LORD, and said, O altar, altar, thus saith the LORD; Behold, a child shall be born unto the house of David, Josiah by name; and upon thee shall he offer the priests of the high places that burn incense upon thee, and men’s bones shall be burnt upon thee.

d. This prophecy occurs during the reign of King Jeroboam who reigned from 922-901 BC.

“Biblical literature, Old Testament literature, The Nevi'im (the Prophets), Kings: Solomon's successors – Jeroboam I of Israel (reigned 922–901 BCE) attempted to bring about religious and political reforms.” – Encyclopaedia Britannica 2004 Deluxe Edition

e. Yet Josiah didn’t live until 640-609 BC.

“Josiah – also spelled Josias, king of Judah (c. 640–609 BC), who set in motion a reformation that bears his name and that left an indelible mark on Israel's religious traditions (2 Kings 22–23:30).” – Encyclopaedia Britannica 2004 Deluxe Edition

f. The name of the child is known 250 years before the child is born – this is longer than for Cyrus.

g. Key Questions:i. How many trivial human decisions

(including who is married to who) affect the outcome of children’s names?

ii. How did God know that the child would be named Josiah?

iii. How does God know that the child named Josiah would be good?

iv. How does God know even if Josiah is generally good that he will choose to do the very specific thing that God describes here?

h. In the Open Theist model, God would have to determine all these human choices and other events including some minute and trivial details.

10. The Antichrist (and Revelation as a whole)a. The entire book of Revelation is a lengthy detailed

account of events in the future.

Revelation 1:1 The Revelation of Jesus Christ, which God gave unto him, to shew unto his servants things which must shortly come to pass; and he sent and signified it by his angel unto his servant John.

Revelation 4:1 After this I looked, and, behold, a door was opened in heaven: and the first voice which I heard was as it were of a trumpet talking with me; which said, Come up hither, and I will shew thee things which must be hereafter.

i. While some of those events can be characterized as things that God himself does and determines…

ii. Other details (such as the detailed actions of the wicked) cannot be considered things that God himself wills, chooses, or determines.

b. The name of the antichrist…

Revelation 13:16 And he causeth all, both small and great, rich and poor, free and bond, to receive a mark in their right hand, or in their foreheads: 17 And that no man might buy or sell, save he that had the mark, or the name of the beast, or the number of his name. 18 Here is wisdom. Let him that hath understanding count the number of the beast: for it is the number of a man; and his number is Six hundred threescore and six.

i. This is literally at least nearly 2000 years before the antichrist.

ii. Once again, considering the myriad of human decisions over trivial things that determine the naming of a child thousands of years later.

iii. Key Question: Did God determine all these trivial decisions?

c. In the Open Theist model, God would have to determine all these human choices and other events including some minute and trivial details.

11. Daniel 9:22-27a. While it is clear that God has exercised

determination over the amount of time (the 70 weeks), other details provide problems for Open Theism.

b. Key Facts:i. Daniel was deported to Babylon in 606 BC,

and his book is dated to the 6th century BC.

"Daniel, Book of, is a book of the Bible. It is named for a Jewish hero who lived in Babylon from the end of the 600's B.C. to the late 500's B.C." – World Book 2005 (Deluxe), Contributor: Eric M. Meyers, Ph.D., Professor of Religion, Duke University.

“Biblical literature, Old Testament literature, The Ketuvim, Daniel – The Book of Daniel presents a collection of popular stories about Daniel, a loyal Jew, and the record of visions granted to him, with the Babylonian Exile of the 6th century BCE as their background.” – Encyclopaedia Britannica 2004 Deluxe Edition

ii. The Jews rebuilt Jerusalem and the Temple between 536 and 433 AD.

"Ezra, Book of – is a continuation of the books of Chronicles. The period covered by the book is eighty years, from the first of Cyrus, B.C. 536, to the beginning of the eighth of Artaxerxes, B.C. 456. It consists of the contemporary historical journals kept from time to time, containing, chs. 1-12, an account of the return of the captives under Zerubbabel, and the rebuilding of the temple in the reign of Cyrus and Cambyses.” – Smith’s Bible Dictionary, p. 188

“Nehemiah – In the twentieth year of the king’s reign, i.e. B.C. 445, certain Jews arrived from Judea, and gave Nehemiah a deplorable account of the state of Jerusalem… Nehemiah’s great work was rebuilding, for the first time since their destruction by Nebuzar-adan, the walls of Jerusalem, and restoring that city to its former state and dignity as a fortified town.” – Smith’s Bible Dictionary, p. 439

“Nehemiah, Book of – The main history contained in the book of Nehemiah covers about twelve years, viz., from the twentieth to the thirty-second year of Artaxerxes Longimanus, i.e. from B.C. 445 to 433.” – Smith’s Bible Dictionary, p. 440

iii. The Romans besieged Jerusalem and destroyed the Temple over 400 years later in 70 AD.

“Jerusalem, Temple of – The rebellion against Rome that began in AD 66 soon focused on the Temple and effectively ended with the Temple's destruction on the 9th/10th of Av, AD 70.” – Encyclopaedia Britannica 2004 Deluxe Edition

iv. Consequently, Daniel is describing the relationship of events that span approximately 500 years after his prophecy.

Daniel 9:22 And he informed me, and talked with me, and said, O Daniel, I am now come forth to give thee skill and understanding. 23 At the beginning of thy supplications the commandment came forth, and I am come to shew thee; for thou art greatly beloved: therefore understand the matter, and consider the vision. 24 Seventy weeks are determined upon thy people and upon thy holy city, to finish the transgression, and to make an end of sins, and to make reconciliation for iniquity, and to bring in everlasting righteousness, and to seal up the vision and prophecy, and to anoint the most Holy. 25 Know therefore and understand, that from the going forth of the commandment to

restore and to build Jerusalem unto the Messiah the Prince shall be seven weeks, and threescore and two weeks: the street shall be built again, and the wall, even in troublous times. 26 And after threescore and two weeks shall Messiah be cut off, but not for himself: and the people of the prince that shall come shall destroy the city and the sanctuary; and the end thereof shall be with a flood, and unto the end of the war desolations are determined. 27 And he shall confirm the covenant with many for one week: and in the midst of the week he shall cause the sacrifice and the oblation to cease, and for the overspreading of abominations he shall make it desolate, even until the consummation, and that determined shall be poured upon the desolate.

c. Key Questions:i. How does God know that the people of

Israel would choose to rebuild the city?ii. How does God know what the

circumstances would be when they do?iii. How does God know who would destroy the

sanctuary or that anyone would choose to do so?

iv. How does God know how long the covenant will be confirmed for?

v. How does God know anyone would choose to stop the sacrifice?

vi. How does God know if a king will ultimately actually choose to issue a decree to rebuild Jerusalem?

vii. Are all of these details determined by God?12. Daniel 11

a. This passage has even more meticulous details about trivial future events and human decisions than chapter 9 does.

b. Key Facts:i. The details primarily trace the history of the

Ptolemaic and Seleucid dynasties down to approximately the times of Antiochus IV Epiphanes (215-164 BC), who only partially fits the depicts and to the extent that he does, he prefigures the antichrist.

“Antiochus IV Epiphanes - (God Manifest), born c. 215 BC, died 164, Tabae, Iran, also called Antiochus Epimanes (the Mad) Seleucid king of the Hellenistic Syrian kingdom who reigned from 175 to 164 BC. As a ruler he was best known for his encouragement of Greek culture and institutions. His attempts to suppress Judaism brought on the Wars of the Maccabees.” – Encyclopaedia Britannica 2004 Deluxe Edition

ii. This is over 300 years of detailed history for these dynasties.

1. And of course, the prophecy goes beyond Antiochus IV Epiphanes in 164 BC to details about the antichrist, some 2000 years later.

c. Consider:i. …all the minute details in these 41 verses of

prophecy.ii. …how many of these details are not merely

matters of general determinism.1. Verses pertaining to God choosing

one man to be king fall under limited, general determinism.

2. But details about where each person will go to or specific actions on their part do not.

3. God seems to know intimate details of the character of the future figures described.

iii. Key Question: How does God know them all?

d. In the Open Theist model, once again God would have to determine all these human choices and other events including some minute and trivial details.

Daniel 11:1 Also I in the first year of Darius the Mede, even I, stood to confirm and to strengthen him. 2 And now will I shew thee the truth. Behold, there shall stand up yet three kings in Persia; and the fourth shall be far richer than they all: and by his strength through his riches he shall stir up all against the realm of Grecia. 3 And a mighty king shall stand up, that shall rule with great dominion, and do according to his will. 4 And when he shall stand up, his kingdom shall be broken, and shall be divided toward the four winds of heaven; and not to his posterity, nor according to his dominion which he ruled: for his kingdom shall be plucked up, even for others beside those. 5 And the king of the south shall be strong, and one of his princes; and he shall be strong above him, and have dominion; his dominion shall be a great dominion. 6 And in the end of years they shall join themselves together; for the king’s daughter of the south shall come to the king of the north to make an agreement: but she shall not retain the power of the arm; neither shall he stand, nor his arm: but she shall be given up, and they that brought her, and he that begat her, and he that strengthened her in these times. 7 But out of a branch of her roots shall one stand up in his estate, which shall come with an army, and shall enter into the fortress of the king of the north, and shall deal against them, and shall prevail: 8 And shall also carry captives into Egypt their gods, with their princes, and with their precious vessels of silver and of gold; and he shall continue more years than the king of the north. 9 So the king of the south shall come into his kingdom, and shall return into his own land. 10 But his sons shall be stirred up, and shall assemble

a multitude of great forces: and one shall certainly come, and overflow, and pass through: then shall he return, and be stirred up, even to his fortress. 11 And the king of the south shall be moved with choler, and shall come forth and fight with him, even with the king of the north: and he shall set forth a great multitude; but the multitude shall be given into his hand. 12 And when he hath taken away the multitude, his heart shall be lifted up; and he shall cast down many ten thousands: but he shall not be strengthened by it. 13 For the king of the north shall return, and shall set forth a multitude greater than the former, and shall certainly come after certain years with a great army and with much riches. 14 And in those times there shall many stand up against the king of the south: also the robbers of thy people shall exalt themselves to establish the vision; but they shall fall. 15 So the king of the north shall come, and cast up a mount, and take the most fenced cities: and the arms of the south shall not withstand, neither his chosen people, neither shall there be any strength to withstand. 16 But he that cometh against him shall do according to his own will, and none shall stand before him: and he shall stand in the glorious land, which by his hand shall be consumed. 17 He shall also set his face to enter with the strength of his whole kingdom, and upright ones with him; thus shall he do: and he shall give him the daughter of women, corrupting her: but she shall not stand on his side, neither be for him. 18 After this shall he turn his face unto the isles, and shall take many: but a prince for his own behalf shall cause the reproach offered by him to cease; without his own reproach he shall cause it to turn upon him. 19 Then he shall turn his face toward the fort of his own land: but he shall stumble and fall, and not be found. 20 Then shall stand up in his estate a raiser of taxes in the glory of the kingdom: but within few days he shall be destroyed, neither in anger, nor in battle. 21 And in his estate shall stand up a vile person, to whom they shall not give the honour of the kingdom: but he shall come in peaceably, and obtain the kingdom by flatteries. 22 And with the arms of a flood shall they be overflown from before him, and shall be broken; yea, also the prince of the covenant. 23 And after the league made with him he shall work deceitfully: for he shall come up, and shall become strong with a small people. 24 He shall enter peaceably even upon the fattest places of the province; and he shall do that which his fathers have not done, nor his fathers’ fathers; he shall scatter among them the prey, and spoil, and riches: yea, and he shall forecast his devices against the strong holds, even for a time. 25 And he shall stir up his power and his courage against the king of the south with a great army; and the king of the south shall be stirred up to battle with a very great and mighty army; but he shall not stand: for they shall forecast devices against him. 26 Yea, they that feed of the portion of his meat shall destroy him, and his army shall overflow: and many shall fall down slain. 27 And both these kings’ hearts shall be to do mischief, and they shall speak lies at one table; but it shall not prosper: for yet the end shall be at the time appointed. 28 Then shall he return into his land with great riches; and his heart shall be against the holy covenant; and he shall do exploits, and return to his own land. 29 At the time appointed he shall return, and come toward the south; but it shall not be as the former, or as the latter. 30 For the ships of Chittim shall come against him: therefore he shall be grieved, and return, and have indignation against the holy covenant: so shall he do; he shall even return, and have intelligence with them that forsake the holy covenant. 31 And arms shall stand on his part, and they shall pollute the sanctuary of strength, and shall take away the daily sacrifice, and they shall

place the abomination that maketh desolate. 32 And such as do wickedly against the covenant shall he corrupt by flatteries: but the people that do know their God shall be strong, and do exploits. 33 And they that understand among the people shall instruct many: yet they shall fall by the sword, and by flame, by captivity, and by spoil, many days. 34 Now when they shall fall, they shall be holpen with a little help: but many shall cleave to them with flatteries. 35 And some of them of understanding shall fall, to try them, and to purge, and to make them white, even to the time of the end: because it is yet for a time appointed. 36 And the king shall do according to his will; and he shall exalt himself, and magnify himself above every god, and shall speak marvellous things against the God of gods, and shall prosper till the indignation be accomplished: for that that is determined shall be done. 37 Neither shall he regard the God of his fathers, nor the desire of women, nor regard any god: for he shall magnify himself above all. 38 But in his estate shall he honour the God of forces: and a god whom his fathers knew not shall he honour with gold, and silver, and with precious stones, and pleasant things. 39 Thus shall he do in the most strong holds with a strange god, whom he shall acknowledge and increase with glory: and he shall cause them to rule over many, and shall divide the land for gain. 40 And at the time of the end shall the king of the south push at him: and the king of the north shall come against him like a whirlwind, with chariots, and with horsemen, and with many ships; and he shall enter into the countries, and shall overflow and pass over. 41 He shall enter also into the glorious land, and many countries shall be overthrown: but these shall escape out of his hand, even Edom, and Moab, and the chief of the children of Ammon. 42 He shall stretch forth his hand also upon the countries: and the land of Egypt shall not escape. 43 But he shall have power over the treasures of gold and of silver, and over all the precious things of Egypt: and the Libyans and the Ethiopians shall be at his steps. 44 But tidings out of the east and out of the north shall trouble him: therefore he shall go forth with great fury to destroy, and utterly to make away many.

13. Examples from the Life and Teaching of Jesusa. Olivet Discourse – Matthew 24:1-2, 1-26 (verse

25*), Mark 13:1-18, 22-23, Luke 25:5-23i. While certain details are clearly not known

to Jesus, such as the season of the year or the exact day of his return, Jesus has clearly been given other detailed information.

ii. Key Questions:1. How does Jesus know that no stone

will be left on another?2. How does Jesus know that some

appeasement of Rome will not be struck?

3. How does Jesus know that they won’t have time to get their things before they flee?

4. Does God determine all these details?

b. Jesus’ garments divided by casting lots.i. Key Questions:

1. How did God know that there would be guards that would take Jesus’ clothes?

2. How did God know they would divide the clothes rather than one guard taking them all?

3. How did God know they would cast lots to determine who got what part of the clothing?

ii. Did God determine all these trivial details?

Psalm 22:18 They part my garments among them, and cast lots upon my vesture.

Matthew 27:35 And they crucified him, and parted his garments, casting lots: that it might be fulfilled which was spoken by the prophet, They parted my garments among them, and upon my vesture did they cast lots.

Mark 15:24 And when they had crucified him, they parted his garments, casting lots upon them, what every man should take.

John 19:24 They said therefore among themselves, Let us not rend it, but cast lots for it, whose it shall be: that the scripture might be fulfilled, which saith, They parted my raiment among them, and for my vesture they did cast lots. These things therefore the soldiers did.

c. Jesus’ bones were not broken.i. Key Questions:

1. How did God know they wouldn’t just break Jesus’ legs without checking if he was dead already?

2. How did God know that the guards wouldn’t decide to break Jesus’ legs just to be safe?

3. Did God determine these decisions of the guards as well?

Psalm 34:20 He keepeth all his bones: not one of them is broken.

John 19:32 Then came the soldiers, and brake the legs of the first, and of the other which was crucified with him. 33 But when they came to Jesus, and saw that he was dead already, they brake not his legs: 34 But one of the soldiers with a spear pierced his side, and forthwith came there out blood and water. 35 And he that saw it bare record, and his record is true: and he knoweth that he saith true, that ye might believe. 36 For

these things were done, that the scripture should be fulfilled, A bone of him shall not be broken.

14. Judasa. Key Questions:

i. How did God know centuries in advance that one man among Jesus’ followers would betray him?

Psalm 41:9 Yea, mine own familiar friend, in whom I trusted, which did eat of my bread, hath lifted up his heel against me.

Matthew 17:21 The Son of man indeed goeth, as it is written of him: but woe to that man by whom the Son of man is betrayed! good were it for that man if he had never been born.

Matthew 26:20 Now when the even was come, he sat down with the twelve. 21 And as they did eat, he said, Verily I say unto you, that one of you shall betray me. 22 And they were exceeding sorrowful, and began every one of them to say unto him, Lord, is it I? 23 And he answered and said, He that dippeth his hand with me in the dish, the same shall betray me. 24 The Son of man goeth as it is written of him: but woe unto that man by whom the Son of man is betrayed! it had been good for that man if he had not been born. 25 Then Judas, which betrayed him, answered and said, Master, is it I? He said unto him, Thou hast said.

Luke 22:22 And truly the Son of man goeth, as it was determined: but woe unto that man by whom he is betrayed!

John 6:64 But there are some of you that believe not. For Jesus knew from the beginning who they were that believed not, and who should betray him…70 Jesus answered them, Have not I chosen you twelve, and one of you is a devil? 71 He spake of Judas Iscariot the son of Simon: for he it was that should betray him, being one of the twelve.

John 13:18 I speak not of you all: I know whom I have chosen: but that the scripture may be fulfilled, He that eateth bread with me hath lifted up his heel against me. 19 Now I tell you before it come, that, when it is come to pass, ye may believe that I am he. 20 Verily, verily, I say unto you, He that receiveth whomsoever I send receiveth me; and he that receiveth me receiveth him that sent me. 21 When Jesus had thus said, he was troubled in spirit, and testified, and said, Verily, verily, I say unto you, that one of you shall betray me. 22 Then the disciples looked one on another, doubting of whom he spake. 23 Now there was leaning on Jesus’ bosom one of his disciples, whom Jesus loved. 24 Simon Peter therefore beckoned to him, that he should ask who it should be of whom he spake. 25 He then lying on Jesus’ breast saith unto him, Lord, who is it? 26 Jesus answered, He it is, to whom I shall give a sop, when I

have dipped it. And when he had dipped the sop, he gave it to Judas Iscariot, the son of Simon.

John 17:12 While I was with them in the world, I kept them in thy name: those that thou gavest me I have kept, and none of them is lost, but the son of perdition; that the scripture might be fulfilled.

b. Perhaps Open Theists would argue that God doesn’t know exactly who the traitor will be centuries earlier.

i. But only that God determines to choose one evil man of the type to betray Jesus.

ii. And then Judas is the man chosen for that task.

c. Key Questions:i. Even in the short-term, once Judas is

chosen, how does God know that Judas would do all the little necessary details rather than hesitate or repent as Nineveh did?

ii. Given the fact that Judas regretted his decision afterward (Matthew 27:3-5), did God exercise determinism over all the decisions in Judas life (after he was chosen) to make sure Judas wouldn’t change his mind or hesitate?

1. Is God exercising control over Judas decisions to prevent Judas from repenting beforehand?

a. If so, doesn’t this destroy human freewill as much as Calvinism?

b. Doesn’t that make God the author of evil as much as any extremist form of Calvinism?

d. In the Open Theist model, once again God would have to determine all these human choices and other events including some minute and trivial details.

15. Peter’s Betrayal of Jesus

Matthew 26:34 Jesus said unto him, Verily I say unto thee, That this night, before the cock crow, thou shalt deny me thrice… 69 Now Peter sat without in the palace: and a damsel came unto him, saying, Thou also wast with Jesus of Galilee. 70 But he denied before them all, saying, I know not what thou sayest. 71 And when he was gone out into the porch, another maid saw him, and said unto them that were there, This fellow was also with Jesus of Nazareth. 72 And again he denied with an oath, I do not know the

man. 73 And after a while came unto him they that stood by, and said to Peter, Surely thou also art one of them; for thy speech bewrayeth thee. 74 Then began he to curse and to swear, saying, I know not the man. And immediately the cock crew. 75 And Peter remembered the word of Jesus, which said unto him, Before the cock crow, thou shalt deny me thrice. And he went out, and wept bitterly.

Mark 14:30 And Jesus saith unto him, Verily I say unto thee, That this day, even in this night, before the cock crow twice, thou shalt deny me thrice… 66 And as Peter was beneath in the palace, there cometh one of the maids of the high priest: 67 And when she saw Peter warming himself, she looked upon him, and said, And thou also wast with Jesus of Nazareth. 68 But he denied, saying, I know not, neither understand I what thou sayest. And he went out into the porch; and the cock crew. 69 And a maid saw him again, and began to say to them that stood by, This is one of them. 70 And he denied it again. And a little after, they that stood by said again to Peter, Surely thou art one of them: for thou art a Galilaean, and thy speech agreeth thereto. 71 But he began to curse and to swear, saying, I know not this man of whom ye speak. 72 And the second time the cock crew. And Peter called to mind the word that Jesus said unto him, Before the cock crow twice, thou shalt deny me thrice. And when he thought thereon, he wept.

Luke 22:34 And he said, I tell thee, Peter, the cock shall not crow this day, before that thou shalt thrice deny that thou knowest me…54 Then took they him, and led him, and brought him into the high priest’s house. And Peter followed afar off. 55 And when they had kindled a fire in the midst of the hall, and were set down together, Peter sat down among them. 56 But a certain maid beheld him as he sat by the fire, and earnestly looked upon him, and said, This man was also with him. 57 And he denied him, saying, Woman, I know him not. 58 And after a little while another saw him, and said, Thou art also of them. And Peter said, Man, I am not. 59 And about the space of one hour after another confidently affirmed, saying, Of a truth this fellow also was with him: for he is a Galilaean. 60 And Peter said, Man, I know not what thou sayest. And immediately, while he yet spake, the cock crew. 61 And the Lord turned, and looked upon Peter. And Peter remembered the word of the Lord, how he had said unto him, Before the cock crow, thou shalt deny me thrice. 62 And Peter went out, and wept bitterly.

a. Key Questions:i. How did Jesus know the number of times

Peter would betray him?ii. How did Jesus know the exact timing of

Peter’s betrayal?iii. What if Peter had decided not to deny Jesus? iv. What if Peter had decided to deny him only

twice or four times instead of three?v. What if the rooster had decided to crow

before Peter’s third denial?

vi. Did God exercise determinism over when Peter denied Jesus and when the rooster crowed?

vii. Did God determinately force Peter to deny Jesus’ no less than three times?

1. If so, doesn’t this destroy human freewill as much as Calvinism?

2. Again, doesn’t that make God the author of evil as much as any extremist form of Calvinism?

b. In the Open Theist model, once again God would have to determine all these human choices and other events including some minute and trivial details.

16. Romans 11:25-26

Romans 11:25 For I would not, brethren, that ye should be ignorant of this mystery, lest ye should be wise in your own conceits; that blindness in part is happened to Israel, until the fulness of the Gentiles be come in. 26 And so all Israel shall be saved: as it is written, There shall come out of Sion the Deliverer, and shall turn away ungodliness from Jacob.

a. Key Questions: i. How does God know that all or even a

majority of Israel will one day in the future choose to believe?

ii. Is God going to determine or force the choices of so many Jews to believe and be saved?

b. In the Open Theist model, once again God would have to determine all these human choices and other events including some minute and trivial details.

vi. SUMMARY of all the decisions that God has to determine in the Open Theist model (since God cannot know them by simple foreknowledge)

1. Over a hundred years of human decisions and historic events that are necessary for a child by the name of Cyrus to become king of Persia.

2. A host of decisions from Jacob, Joseph, Joseph’s twelve brothers, the slave traders, Potipher, Potipher’s wife, the jailer, Pharaoh, Pharaoh’s butler, Pharaoh’s butcher, along with a variety of events both major and minor, ranging from the famine to whatever small details kept Reuben from returning to the pit before Joseph was sold.

3. Over 500 years of cultural trends, events, and human decisions impacting currency, wages, and property values as well as the chief priests decision to pay Judas and their

decision of how much to pay him, Judas decision to accept that amount, Judas decision to betray Jesus, Judas decision to give back the money, the chief priests decision to take the money back, the chief priests decision to spend it to buy the field, the property owner’s decision to sell the field, and the decision of any other party who may have wanted to buy the property beforehand.

4. The decisions of the majority of at least two separate generations of Israelites 300 and 700 years after Moses (respectively) to ask for a king, the reasons they cite for wanting a king, their decisions to do great evil after asking for a king, and their decisions not to repent of that evil to the extent that God had to go through with exiling them from the land.

5. That Kish’s asses would be lost and every decision that contributed to that event, Kish’s decision to send Saul and a servant, Saul’s decision as to which servant to take, the decisions of where to search, the events that contributed to the asses not to being where they searched, the servant’s decision to persuade Saul not to go home, the servant’s decision to tell Saul about the prophet, the servant’s decision to offer to provide money to pay the prophet, Saul’s decision to be persuaded by the servant, and the decisions to spread the news by everyone involved in the information chain through which the servant heard of the prophet Samuel in the first place.

6. Over a two hundred and fifty years of human decisions and historic events that are necessary for a child by the name of Josiah to become king of Judah.

7. Nearly two thousand years (and counting) of human decisions and historic events that are necessary for a child by a name equaling 666 to rise to power as the antichrist along with the decision of those who collaborate with an individual of this particular name (form a league with him) so he can come to power, the decisions of the masses to accept a man with this particular name, and the decisions of this individual man to do all the specific evil things that a person with this name is prophesied to do.

8. The decisions of Cyrus and successive rulers to allow the Jews to return to Jerusalem and rebuild the Temple, the decisions of the Israelites to rebuild the city and the Temple, the decisions of the Roman rulers to destroy the Temple, all of which span 500 years.

9. All of the human decisions and events necessary to produce the exact details described for over 300 years of history for the Ptolemaic and Seleucid dynasties.

10. The decisions by Jewish leaders 40 years later not to strike a deal with Rome, and the decision by the Roman military to leave no stone upon another, and all the events that would prevent the Jews from even having enough time to get their things before they flee.

11. The decision of the guards to take Jesus’ clothing, their decision to divide the clothes rather than one man taking them all, and their decision to use the casting of lots to decide who got what.

12. The decision not to break Jesus’ legs either by accident or just to be sure.

13. The decision of whoever let Peter into the palace where he was confronted, the decision of each of the three individuals who asked Peter if he knew Jesus, the decision or lack of opportunity for additional persons to confront Peter, Peter’s three decisions to deny Jesus, Peter’s decision not to deny Jesus additional times, and the timing of the rooster crowing.

14. The decisions of all or most of the Jewish people in the end times to accept Jesus Christ and be saved.

vii. Conclusions: Fundamental Problem for Open Theism1. Open Theism’s denial of God’s foreknowledge is

intimately apart of its rejection of Calvinism’s meticulous determinism, particularly over human decisions.

a. But, circumventing the implications in favor of foreknowledge in these passages fundamentally undermines freewill and asserts Calvinistic determinism.

2. Again and again, every time a passage arises potentially involving foreknowledge the Open Theists are forced to answer “determinism.” How many ordinary decisions, not just moral decisions but ordinary decisions does God have to determine in order to have certain knowledge about these kinds of details?

3. And what point is so important that God is willing to override human choice in some many ordinary decisions, such as naming a child, in order to make that point?

a. If the point is not to demonstrate his ability to foreknow the future, then the point must be to demonstrate his ability to determine the future.

4. In the Open Theism interpretation, these passages become intended by God to invoke awe at his deterministic abilities exerted upon numerous, ordinary human choices in the future and that we know him as the one true God by means of his ability to determine human decisions.

a. But that’s the God of Calvinism, whose chief concern is demonstrating to us a need for awe at his determinism over all things including human freewill.

5. Highlighting the contrast:a. (how our model and even traditional Arminian

freewill do not suffer the problems of Open Theism)b. Open Theism: – foreknowledge + meticulous

detail + trivial items + centuries in advance + both good and evil actions + for the purpose of displaying his power = Calvinistic determinism

c. Our view: + foreknowledge + meticulous detail + trivial items + centuries in advance + both good and evil actions + for the purpose of displaying his omniscience* = Freewill and Foreknowledge

i. *God’s desire to demonstrate his omniscience is perfectly in line with Freewill because it serves the purpose of demonstrating to free men why they ought to follow his ways, because he knows everything and, consequently, it is flawless and ought to be followed.

c. Additional proof that God’s knowledge of the future includes events and human decisions that God knows without determining

i. Introduction:1. There is also a more direct line of proof for the doctrine

that God has absolute foreknowledge.2. Open Theists explain God’s knowledge of the future

strictly in terms of God knowing because God himself determines.

3. Consequently, there cannot be a single distant future event that God has specific knowledge about regarding an aspect that has left to be determined by free human decisions.

4. The existence of such knowledge on God’s part would by definition constitute proof that God simply has omniscient foreknowledge of free human decisions into the distant future – the very doctrine that Open Theism is trying to disprove.

5. We can call such events “undetermined future events.”ii. Evidence:

1. As established earlier, the New Testament teaches that the Father has specific knowledge of the day and hour of Jesus’ return.

a. Note: Open Theists argue that the Father does not know the exact day and time.

i. Instead, they interpret this passage to mean that the Father determines the day and time.

b. However, 3 things prove that this passage is about the Father’s knowledge, not his deciding the day and hour.

i. First, the disciples question in verse 3, asking “when”?

ii. Second, the Greek word for “eido” (1492) means “to see, perceive, to know” never “to decide.”

iii. Third, Matthew says that what the Father has or does regarding this day is not shared by men or angels.

1. As we will see below, passages such as 2 Peter 3 assert that men share at least some determining power over the exact date.

2. Open Theists agree with this interpretation of Peter and champion it as proof of the “openness” of the date.

Matthew 24:3 And as he sat upon the mount of Olives, the disciples came unto him privately, saying, Tell us, when shall these things be? and what shall be the sign of thy coming, and of the end of the world?...36 But of that day and hour knoweth (1492) no man, no, not the angels of heaven, but my Father only. 37 But as the days of Noe were, so shall also the coming of the Son of man be. 38 For as in the days that were before the flood they were eating and drinking, marrying and giving in marriage, until the day that Noe entered into the ark, 39 And knew not until the flood came, and took them all away; so shall also the coming of the Son of man be. 40 Then shall two be in the field; the one shall be taken, and the other left. 41 Two women shall be grinding at the mill; the one shall be taken, and the other left. 42 Watch therefore: for ye know not what hour your Lord doth come. 43 But know this, that if the goodman of the house had known in what watch the thief would come, he would have watched, and would not have suffered his house to be broken up. 44 Therefore be ye also ready: for in such an hour as ye think not the Son of man cometh. 45 Who then is a faithful and wise servant, whom his lord hath made ruler over his household, to give them meat in due season? 46 Blessed is that servant, whom his lord when he cometh shall find so doing.

Mark 13:3 And as he sat upon the mount of Olives over against the temple, Peter and James and John and Andrew asked him privately, 4 Tell us, when shall these things be? and what shall be the sign when all these things shall be fulfilled? 5 And Jesus answering them began to say, Take heed lest any man deceive you: 6 For many shall come in my name, saying, I am Christ; and shall deceive many....32 But of that day and that hour knoweth no man, no, not the angels which are in heaven, neither the Son,

but the Father. 33 Take ye heed, watch and pray: for ye know not when the time is. 34 For the Son of man is as a man taking a far journey, who left his house, and gave authority to his servants, and to every man his work, and commanded the porter to watch. 35 Watch ye therefore: for ye know not when the master of the house cometh, at even, or at midnight, or at the cockcrowing, or in the morning: 36 Lest coming suddenly he find you sleeping.

2. However, the New Testament also teaches that the Father’s decision to send Christ back is dependent on certain events that the Father is waiting for before making key decisions of his own.

a. Clarification:i. Specifically, when the final 7 or 3 1/2 year

countdown begins for his return (from that point the countdown is fixed).

ii. But God is waiting on certain things before initiating that final 7 or 3 1/2 year countdown.

3. Consequently, the timing of Christ’s return is an “undetermined future event.”

4. What God is waiting on to begin the countdown:a. The harvest happens at the end of the age.b. God the Father is the husbandman, the owner of the

harvest.

John 15:1 I am the true vine, and my Father is the husbandman. 2 Every branch in me that beareth not fruit he taketh away: and every branch that beareth fruit, he purgeth it, that it may bring forth more fruit. 3 Now ye are clean through the word which I have spoken unto you.

c. The seed planted for the harvest is the Word of God.

i. The fruit of that seed is when men hear, believe, and repent.

1. Notice that like Mark 4 below, it is ultimately up to the individual ground itself, the hearts of men, as to how it responds to the Gospel.

2. i.e. it is undetermined by God, yet it determines the timing of the harvest.

Matthew 13:3 And he spake many things unto them in parables, saying, Behold, a sower went forth to sow; 4 And when he sowed, some seeds fell by the way side, and the fowls came and devoured them up: 5 Some fell upon stony places, where they had not much earth: and forthwith they sprung up, because they had no deepness of earth: 6 And when the sun was up, they were scorched; and because they had no root, they withered

away. 7 And some fell among thorns; and the thorns sprung up, and choked them: 8 But other fell into good ground, and brought forth fruit, some an hundredfold, some sixtyfold, some thirtyfold…19 When any one heareth the word of the kingdom, and understandeth it not, then cometh the wicked one, and catcheth away that which was sown in his heart. This is he which received seed by the way side. 20 But he that received the seed into stony places, the same is he that heareth the word, and anon with joy receiveth it; 21 Yet hath he not root in himself, but dureth for a while: for when tribulation or persecution ariseth because of the word, by and by he is offended. 22 He also that received seed among the thorns is he that heareth the word; and the care of this world, and the deceitfulness of riches, choke the word, and he becometh unfruitful. 23 But he that received seed into the good ground is he that heareth the word, and understandeth it; which also beareth fruit, and bringeth forth, some an hundredfold, some sixty, some thirty.

1 Peter 1:23 Being born again, not of corruptible seed, but of incorruptible, by the word of God, which liveth and abideth for ever. 24 For all flesh is as grass, and all the glory of man as the flower of grass. The grass withereth, and the flower thereof falleth away: 25 But the word of the Lord endureth for ever. And this is the word which by the gospel is preached unto you.

d. As the husbandman, God is waiting for the earth of itself to bring forth its fruits.

James 5:7 Be patient therefore, brethren, unto the coming of the Lord. Behold, the husbandman waiteth for the precious fruit of the earth, and hath long patience for it, until he receive the early and latter rain.

i. The “early and latter rain” are the two harvest times of the Jewish year.

ii. It was understood by Hosea that the Lord would have two advents, one associated with each harvest.

Hosea 6:3 Then shall we know, if we follow on to know the LORD: his going forth is prepared as the morning; and he shall come unto us as the rain, as the latter and former rain unto the earth.

Mark 4:26 And he said, So is the kingdom of God, as if a man should cast seed into the ground; 27 And should sleep, and rise night and day, and the seed should spring and grow up, he knoweth not how. 28 For (1063) the earth bringeth forth fruit of herself (844); first the blade, then the ear, after that the full corn in the ear. 29 But when the fruit is brought forth, immediately he putteth in the sickle, because the harvest is come.

1063 gar a primary particle; ; conj

AV-for 1027, misc 28, not tr 12; 1067 1) for

844 automatos from 846 and the same as 3155; ; adj AV-of (one’s) self 1, of (one’s) own accord 1; 2 1) moved by one’s own impulse, or acting without the instigation or intervention of another 2) often used of the earth producing plants of itself, and of the plants themselves and the fruits growing without culture

iii. God is giving time waiting for all the Gentiles (first) and Jews (last) who will repent in history to repent.

Acts 3:19 Repent ye therefore, and be converted, that your sins may be blotted out, when the times of refreshing shall come from the presence of the Lord; 20 And he shall send Jesus Christ, which before was preached unto you: 21 Whom the heaven must receive until the times of restitution of all things, which God hath spoken by the mouth of all his holy prophets since the world began.

Romans 2:4 Or despisest thou the riches of his goodness and forbearance and longsuffering; not knowing that the goodness of God leadeth thee to repentance?

2 Peter 3:9 The Lord is not slack concerning his promise, as some men count slackness; but is longsuffering to us–ward, not willing that any should perish, but that all should come to repentance.

Romans 11:1 I say then, Hath God cast away his people? God forbid. For I also am an Israelite, of the seed of Abraham, of the tribe of Benjamin…11 I say then, Have they stumbled that they should fall? God forbid: but rather through their fall salvation is come unto the Gentiles, for to provoke them to jealousy. 12 Now if the fall of them be the riches of the world, and the diminishing of them the riches of the Gentiles; how much more their fulness? 13 For I speak to you Gentiles, inasmuch as I am the apostle of the Gentiles, I magnify mine office: 14 If by any means I may provoke to emulation them which are my flesh, and might save some of them. 15 For if the casting away of them be the reconciling of the world, what shall the receiving of them be, but life from the dead? 23 And they also, if they abide not still in unbelief, shall be graffed in: for God is able to graff them in again. 24 For if thou wert cut out of the olive tree which is wild by nature, and wert graffed contrary to nature into a good olive tree: how much more shall these, which be the natural branches, be graffed into their own olive tree? 25 For I would not, brethren, that ye should be ignorant of this mystery, lest ye should be wise in your own conceits; that blindness in part is happened to Israel, until the fulness of the Gentiles be come in. 26 And so all Israel shall be saved: as it is written, There shall come out of Sion the Deliverer, and shall turn away ungodliness from Jacob.

iv. Once both the fullness of Gentiles and Jews has come to God, then the harvest will happen.

e. When the fruit is ready to be harvested that brings about the end of the age, i.e. the countdown for the completion of the harvest at the return of Christ will begin.

i. And then the actual harvest itself occurs when Christ returns.

Matthew 13:24 Another parable put he forth unto them, saying, The kingdom of heaven is likened unto a man which sowed good seed in his field: 30 Let both grow together until the harvest: and in the time of harvest I will say to the reapers, Gather ye together first the tares, and bind them in bundles to burn them: but gather the wheat into my barn. 37 He answered and said unto them, He that soweth the good seed is the Son of man; 38 The field is the world; the good seed are the children of the kingdom; but the tares are the children of the wicked one; 39 The enemy that sowed them is the devil; the harvest is the end of the world; and the reapers are the angels. 40 As therefore the tares are gathered and burned in the fire; so shall it be in the end of this world. 41 The Son of man shall send forth his angels, and they shall gather out of his kingdom all things that offend, and them which do iniquity; 42 And shall cast them into a furnace of fire: there shall be wailing and gnashing of teeth. 43 Then shall the righteous shine forth as the sun in the kingdom of their Father. Who hath ears to hear, let him hear.

Matthew 24:30 And then shall appear the sign of the Son of man in heaven: and then shall all the tribes of the earth mourn, and they shall see the Son of man coming in the clouds of heaven with power and great glory. 31 And he shall send his angels with a great sound of a trumpet, and they shall gather together his elect from the four winds, from one end of heaven to the other. 32 Now learn a parable of the fig tree; When his branch is yet tender, and putteth forth leaves, ye know that summer is nigh: 33 So likewise ye, when ye shall see all these things, know that it is near, even at the doors.

1. The following parable also highlights how, although God works to get men to repent, he waits because the actual decision, the actual determination of if and when we repent, is up to men.

a. Yet the context here is waiting for the harvesting of fruit.

Luke 13:6 He spake also this parable; A certain man had a fig tree planted in his vineyard; and he came and sought fruit thereon, and found none. 7 Then said he

unto the dresser of his vineyard, Behold, these three years I come seeking fruit on this fig tree, and find none: cut it down; why cumbereth it the ground? 8 And he answering said unto him, Lord, let it alone this year also, till I shall dig about it, and dung it: 9 And if it bear fruit, well: and if not, then after that thou shalt cut it down.

Revelation 14:14 And I looked, and behold a white cloud, and upon the cloud one sat like unto the Son of man, having on his head a golden crown, and in his hand a sharp sickle. 15 And another angel came out of the temple, crying with a loud voice to him that sat on the cloud, Thrust in thy sickle, and reap: for the time is come for thee to reap; for the harvest of the earth is ripe. 16 And he that sat on the cloud thrust in his sickle on the earth; and the earth was reaped. 17 And another angel came out of the temple which is in heaven, he also having a sharp sickle. 18 And another angel came out from the altar, which had power over fire; and cried with a loud cry to him that had the sharp sickle, saying, Thrust in thy sharp sickle, and gather the clusters of the vine of the earth; for her grapes are fully ripe. 19 And the angel thrust in his sickle into the earth, and gathered the vine of the earth, and cast it into the great winepress of the wrath of God. 20 And the winepress was trodden without the city, and blood came out of the winepress, even unto the horse bridles, by the space of a thousand and six hundred furlongs.

Romans 2:4 Or despisest thou the riches of his goodness and forbearance and longsuffering; not knowing that the goodness of God leadeth thee to repentance?

2 Peter 3:9 The Lord is not slack concerning his promise, as some men count slackness; but is longsuffering to us–ward, not willing that any should perish, but that all should come to repentance.

5. Human decisions play the determining role in the timing of the harvest/the return of Christ:

a. ONE: Within traditional freewill theology and Open Theism, all the decisions to believe the Gospel and repent by both Gentiles and Jews (thus bringing about the great harvest at the end of the age) are freewill decisions undetermined by God.

b. TWO: The decision of all the individual laborers to work (from whose collective effort the harvest reaches its climactic completion).

i. The laborers for the harvest are men who preach the word or tend to the growing of the disciples in the churches.

Matthew 20:1 For the kingdom of heaven is like unto a man that is an householder, which went out early in the morning to hire labourers into his vineyard. 2 And when he had agreed with the labourers for a penny a day, he sent them into his vineyard. 3 And he went out about the third hour, and saw others standing idle in the marketplace, 4 And said unto them; Go ye also into the vineyard, and whatsoever is right I will give you. And

they went their way. 5 Again he went out about the sixth and ninth hour, and did likewise. 6 And about the eleventh hour he went out, and found others standing idle, and saith unto them, Why stand ye here all the day idle? 7 They say unto him, Because no man hath hired us. He saith unto them, Go ye also into the vineyard; and whatsoever is right, that shall ye receive. 8 So when even was come, the lord of the vineyard saith unto his steward, Call the labourers, and give them their hire, beginning from the last unto the first. 9 And when they came that were hired about the eleventh hour, they received every man a penny. 10 But when the first came, they supposed that they should have received more; and they likewise received every man a penny. 11 And when they had received it, they murmured against the goodman of the house, 12 Saying, These last have wrought but one hour, and thou hast made them equal unto us, which have borne the burden and heat of the day. 13 But he answered one of them, and said, Friend, I do thee no wrong: didst not thou agree with me for a penny? 14 Take that thine is, and go thy way: I will give unto this last, even as unto thee. 15 Is it not lawful for me to do what I will with mine own? Is thine eye evil, because I am good? 16 So the last shall be first, and the first last: for many be called, but few chosen.

1 Corinthians 3:6 I have planted, Apollos watered; but God gave the increase. 7 So then neither is he that planteth any thing, neither he that watereth; but God that giveth the increase. 8 Now he that planteth and he that watereth are one: and every man shall receive his own reward according to his own labour. 9 For we are labourers together with God: ye are God’s husbandry (1091), ye are God’s building. 10 According to the grace of God which is given unto me, as a wise masterbuilder, I have laid the foundation, and another buildeth thereon. But let every man take heed how he buildeth thereupon.

1091 georgion from a (presumed) derivative of 1092; ; n n AV-husbandry 1; 1 1) a cultivated field, husbandry, tillage

ii. And each man’s decision to labor is also a freewill decision that God is waiting on.

1. Earlier we saw that Peter referred to the preaching of the Word and the repentance it brings in terms of sowing seed.

1 Peter 1:23 Being born again, not of corruptible seed, but of incorruptible, by the word of God, which liveth and abideth for ever. 24 For all flesh is as grass, and all the glory of man as the flower of grass. The grass withereth, and the flower thereof falleth away: 25 But the word of the Lord endureth for ever. And this is the word which by the gospel is preached unto you.

2. 2 Peter 3

2 Peter 3:8 But, beloved, be not ignorant of this one thing, that one day is with the Lord as a thousand years, and a thousand years as one day. 9 The Lord is not slack concerning his promise, as some men count slackness; but is longsuffering to us-ward, not willing that any should perish, but that all should come to repentance. 10 But the day of the Lord will come as a thief in the night; in the which the heavens shall pass away with a great noise, and the elements shall melt with fervent heat, the earth also and the works that are therein shall be burned up. 11 Seeing then that all these things shall be dissolved, what manner of persons ought ye to be in all holy conversation and godliness, 12 Looking for (4328) and (2532) hasting (4692) unto the coming (3952) of the day (2250) of God (2316), wherein the heavens being on fire shall be dissolved, and the elements shall melt with fervent heat?...15 And account that the longsuffering of our Lord is salvation; even as our beloved brother Paul also according to the wisdom given unto him hath written unto you.

4692 speudo probably strengthened from 4228; ; v AV-make haste 3, haste 1, haste unto 1, with haste 1; 6 1) to haste, make haste 2) to desire earnestly

a. (Keeping in mind that laborers are Christian preachers and teachers who work to raise the harvest.)

b. First, that according to Peter, the Father has not sent Jesus back yet because he is waiting upon men, giving men time to repent.

c. Second, it is in light of the fact that God is waiting for men to repent that Peter instructs Christians to “hasten” or speed up the return of Christ Jesus.

d. This explicitly indicates that in Peter’s view the timing of the Lord’s return was dependent on the decision of Christians everywhere to either work hard to speed up the harvest and Jesus’ return or not to do so.

c. THREE: God actually provides additional laborers, further speeding up the harvest) in response to/based upon human prayer.

i. (Open Theists have to take that prayer as a serious invitation that God truly responds to.)

Matthew 9:37 Then saith he unto his disciples, The harvest truly is plenteous, but the labourers are few; 38 Pray ye therefore the Lord of the harvest, that he will send forth labourers into his harvest.

Luke 10:2 Therefore said he unto them, The harvest truly is great, but the labourers are few: pray ye therefore the Lord of the harvest, that he would send forth labourers into his harvest.

ii. God intervention in converting Paul (Acts 9:1-31) is an excellent example of God hearing the prayer of the saints to send more laborers.

1. As we saw from Romans 11 above, Paul becomes the laborer sent to the Gentiles…

2. And he understood this labor as crucial to bringing about the fullness of the Gentiles, which eventually results in the fullness of the Jews as well, which in turn results in the return of Jesus Christ.

d. FOUR: The timing in terms of the actual season in which Christ returns is also dependent on the freewill prayers (or lack thereof) of the people who will live through those difficult days.

i. These statements by Jesus come in the midst of the very same Olivet Discourse teachings in which he states plainly that the Father is already aware of the exact day and hour (and consequently, season) that the Father is leaving to human prayers to determine.

Matthew 24:20 But pray ye that your flight be not in the winter, neither on the sabbath day: 21 For then shall be great tribulation, such as was not since the beginning of the world to this time, no, nor ever shall be…36 But of that day and hour knoweth no man, no, not the angels of heaven, but my Father only.

Mark 13:18 And pray ye that your flight be not in the winter. 19 For in those days shall be affliction, such as was not from the beginning of the creation which God created unto this time, neither shall be…32 But of that day and that hour knoweth no man, no, not the angels which are in heaven, neither the Son, but the Father.

iii. Section Conclusions:1. There is no “wiggle room” left for the Open Theist’s to

“waffle” on how God knows this exact information.2. Determinism is the mechanism that Open Theists use to

explain any specific knowledge God has of the future.a. Yet, God has not himself unilaterally determined

the day and hour of Christ’s return.b. Instead, in at least four separate ways, God has left

the exact timing of Christ’s return up to the countless daily freewill decisions of countless individuals that live and labor in the centuries between Christ’s two advents.

3. According to Open Theism, since the timing of this event is not determined by God, God should not have any means to know that day and hour with specificity or certainty, particularly given its great distance in the future.

a. Yet, despite the fact that the Father himself has left the timing to be determined by these countless freewill decisions rather than his own unilateral determinism, the Father already knows the outcome and the specific day and hour of Christ’s return.

b. In short, God knows with extreme specificity thousands of years in advance how all these millions of freewill decisions by all these individuals will “pan out” centuries later.

4. That is, by definition, simple foreknowledge.a. And Open Theism is left without any other

mechanism to explain God’s knowledge of this “undetermined future event.”

VII. Study Conclusionsa. There is no logical reason to equate simple foreknowledge as

automatically deterministic.b. There is no logical or philosophical reason to reject simple foreknowledge. c. Simple foreknowledge would be useful (would "work") – It is not absurd

or incoherent for divine practical purposes.d. Simple foreknowledge is taught and required by scripture.

i. God’s omniscient knowledge (and/or simple foreknowledge) are compared in scripture to sight and remembrance

ii. thus implying a “volitional capacity” model wherein God knows all things, can “see” whatever he wishes to “have in mind” at any time, but does not necessarily choose to “see” or “have in mind” all knowledge at all times.

e. The earliest church believed that God had simple foreknowledge, as even Open Theists acknowledge that they did.

f. The scriptures indicate that

i. (contrary to Open Theism) time began in Genesis 1 when God created

ii. (contrary to Calvinism) since the beginning of creation God does participate in a progression of time and he is responsive to creation (and not impassive)

g. Understanding that the Word of God voluntary diminished his use of his divine attributes (such as omniscience and simple foreknowledge over the course of human history including during the OT and that he coordinates with the omniscient Father) sufficiently explains passages…

i. that clearly describe God as having a true omniscience and simple foreknowledge of meticulous, trivial, and undetermined future events.

ii. that clearly describe God as operating without a true omniscience or simple foreknowledge

iii. without requiring a Calvinistic view of divine (“hard”) determinism

iv. without requiring that God does not have knowledge of the future as Open Theists assert

v. without relegating any scripture passages to the category of illusory or anthropomorphizing