As iron sharpens iron,
one person sharpens another. (Proverbs 27:17)
“Exodus is the true heart of the Old Testament” (p. 138). So says Duane Garrett in his recently published book A Commentary on Exodus (Kregel Exegetical Library). Garrett explains further at the beginning of the book:
Published as a single article in DBSJ 2 (Fall 1997): 81–103. Used by permission.
Part 2 continues Part 1’s consideration of what “nature” means in the “one or two natures” question.
As was previously noted, the use of the term nature as it relates to the question of one or two natures does not stem primarily from a particular text. Instead, it can more correctly be viewed as a theological term, essential to the discussion at hand, but whose meaning is generally derived from its common, ordinary usage. Webster, for example, defines nature as “the inherent character or basic constitution of a person or thing: essence, disposition, temperament.”1 Smith helpfully observes that
except when it is used for the material world or universe, the term “nature” does not designate a substance or an entity. Instead, it is a word which refers to the inherent or essential qualities of any substance or entity.2
Published as a single article in DBSJ 2 (Fall 1997): 81–103. Used by permission.
In recent times the popular radio preacher and author, John MacArthur, has attacked the idea of two natures in the believer. He says at one point: “If you are a Christian, it’s a serious misunderstanding to think of yourself as having both an old and new nature. We do not have a dual personality!”1 Similar attacks have come from a number of others. J. I. Packer says: “A widespread but misleading line of teaching tells us that Christians have two natures: an old one and a new one.”2 John Gerstner labels the two-nature viewpoint “Antinomianism.”3 Are these attacks justified? Is it unbiblical to speak of two natures within the believer? This essay purposes to tackle the issue.
“[T]he ministry assured customers yesterday that it ‘does not expect’ to close any of its more than 250 stores or lay off any of its approximately 4,000 employees.”
CHAPTER VIII MILLENNIAL DAWN A COUNTERFEIT OF CHRISTIANITY
BY PROFESSOR WILLIAM G. MOOREHEAD, D. D., UNITED PRESBYTERIAN THEOLOGICAL SEMINARY, XENIA, OHIO
Six rather bulky volumes, comprising in all some 2,000 pages, are published by the “Watch Tower and Tract Society” of Brooklyn, N. Y. The author of this work is Mr. Charles T. Russell. Formerly his publications issued from “Zion’s Watch Tower”, Pittsburgh, Pa. They then bore the somewhat ostentatious title, “Millennial Dawn,” (1886). The volumes now bear the more modest inscription, “Studies in the Scriptures”, (1911). Why the change in the title is made can only be conjectured. Some rather severe criticism and strictures of the views advocated in these books have brought Millennial Dawn into disrepute in the minds of many people, and accordingly we think the former title has been dropped and the later and less objectional one substituted for it. Some color is given to this conjecture by the fact that certain evangelical terms are applied to the movement of which Mr. Russell is the head, as, e. g., “People’s Pulpit of Brooklyn”, “International Bible Students’ League”, “Brooklyn Tabernacle”, “Bible House and Tract Society”, (Our Hope, Feb., 1911). The later title and the various names now freely used tend to allay suspicion and to commend the propaganda of Mr. Russell and his followers to the Christian public.
Read Part 1.
Genesis 6:6—God is sorry and grieves. The LXX uses the word enthumeomai, which is simply to consider or think about, not to “be sorry” (See Matt 1:20). The Hebrew nachem is to have sorrow or to console oneself. Clearly God has emotional responses to the deeds of men. Still, this gives no indication of what God did or did not know beforehand. If He wants to have foreknowledge and still be saddened by what takes place, does He not have the right to do that? Or is He only allowed to express emotion if He follows the rules of open theism?
Genesis 8:1, 9:15-16 (and Ex 6:5)—God’s remembering is not indicative of His otherwise forgetting. Rather it points to a return to focus of that which is remembered. God didn’t forget Noah or the covenant. To assume that God’s remembering requires His first forgetting demands the presupposition that God has the same limitations as humanity. To use God’s remembering as an argument that He forgets or does not know, requires presupposing that the premise of open theism is correct before examining the biblical data.
(Read the series so far.)
So far I have tried to establish a base in biblical texts for my further inquiry into the rapture. Remember, I write as a non-too-dogmatic pre-tribber whose interest in these posts is to think through the various approaches.
All proponents of the rapture must acknowledge that there are very few direct references to the catching up of the saints. Without 1 Cor. 15 and Jn. 14, perhaps Matt. 24, but especially 1 Thess. 4, we would not be talking about it. Of these, only the 1 Thessalonians 4 passage can be deemed a direct statement about the “catching up” or “seizing out” of the saints in the end time. By a direct statement I mean a text which plainly and unequivocally puts across a doctrine. Examples of this in other areas include, Gen. 1:1 stating that God created all things, or Rom. 5:1 which says Christians are justified by faith. These are C1 statements in the Rules of Affinity. Well nigh all the major doctrines of Scripture can be ascertained and proposed via C1 passages.
What this means is that in addition to these texts, supporters of the viewpoints must marshal arguments from other statements of Scripture (hopefully direct statements) about related teachings. It is the proper inclusion and assimilation of these teachings which creates the differing schools of thought on our subject.
Discussion