Category Archives: Theology

God as “Father”

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In this excerpt from R.C. Sproul reminds us of the privilege we have to address God as “Father.”

Transcript

Go with a group of Christians and listen to them pray in a home prayer meeting or Bible study, and invariably as Christians pray out loud one after another will address God how? They’ll start their prayer by saying, “Father,” or “our heavenly Father.” It’s the most common expression that we as Christians use to address God. And why not, when our Lord taught us to pray, He said, “When you pray” say what? “Our Father who art in heaven, hallowed by Thy name.” What could be more basic to Christianity than to address God as Father? Joachim Jeremias, the German New Testament scholar has done research on the prayers of the ancient Israelite people, and it is his conclusion that there is not a single example anywhere in extant Jewish literature, including the Old Testament, the Talmud, the Targums, and so on until the tenth century AD where a Jewish person addresses God directly as ‘Father.’ That is, it simply wasn’t done. People would speak of the fatherhood of God among the Jewish people, but no one would address Him directly as, ‘Father.’ Jeremias says you don’t find it until the tenth century AD in Italy. Yet in the New Testament we have the record of a Jew, a Jewish Rabbi, who has many many prayers recorded for posterity, and that in every prayer that he prayed, save one, He directly addressed God as ‘Father.’ And that is Jesus of Nazareth.

And what Jeremias demonstrates is that Jesus’ use of the term Father for God was a radical innovation; completely unheard of in Jewish liturgy. And what he did in his radical departure from convention He invited his followers to be involved with. Because what Jesus teaches about the human race is that by nature we are not the children of God. This was the dispute our Lord had with the Pharisees who thought that just because they were born Jewish that they were children of Abraham, that they were therefore the children of God. Jesus said ‘you are of your father the devil. God can raise up children of Abraham from these stones.’ Because what Jesus does is define sonship in terms of obedience to God. And because we are not by nature obedient to God, we are by nature children of wrath, the New Testament teaches us, and not universally children of the Father.

The only way we ever have the right to call God “Father,” to cry “Abba” in his presence is because we have been adopted. And the biblical message of sonship and daughterhood in the body of Christ is rooted and grounded in this concept of adoption—that only Christ is the natural son of God. And only if you are in Christ do you become a member of the household of God. It is the church in the New Testament that is called the family of God. It is the church in the New Testament that is called the household of God. And that unique concept of redemption through adoption is completely obscured when we talk about the universal fatherhood of God. Do you see that?

Old Testament Salvation

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Yancey Arringto as New Testament believers, what if you lived during a time when Jesus hadn’t arrived, namely, the period of the Old Testament? Were you saved by your obedience to the Law? Did God just give everyone a “free pass” until Christ arrived? How did salvation work for those who were still waiting for the gospel of Jesus?

One of my favorite responses to this question is from Old Testament and Biblical Theology scholar Graeme Goldsworthy. In his must-read work Gospel and Kingdom he writes:

From man’s point of view we see the Scriptures unfold a step-by-step process until the gospel is reached as the goal. But from God’s point of view we know that the coming of Christ to live and to die for sinners was the pre-determined factor even before God made the world. We must not think of God trying first one plan and then another until he came up with the perfect way of salvation. The gospel was pre-ordained so that at the exact and perfect time God sent forth his Son into the world.

In the meantime, until that perfect ‘fulness of time’ should be reached, God graciously provided a progressive revelation of the Christ event. These prefigurements of the gospel had two purposes. First, this progressive revelation led man gently to the full light of truth. Secondly, it provided the means whereby the Old Testament believer embraced the gospel before it was fully revealed. The Old Testament believer who believed the promises of God concerning the shadow was thus enabled to grasp the reality. It was by Christ that the saints of Israel were saved, for such is the unity of the successive stages of revelation that, by embracing the shadow, the believer embraced the reality. Only in this way can we account for the ‘unity expressions’ of the New Testament which speak of Old Testament believers as hearing the gospel, seeing Christ, or hoping for a heavenly Kingdom. 1

Goldsworthy’s answer is one worth committing to memory. How were Old Testament saints saved? By Christ! But how could Christ save those who lived centuries before the Cross? Because God gave his people types, symbols, and experiences that progressively pointed to the arrival of Christ. They were intentionally given the shadow of things which one day would blossom into reality. And so, salvation came to Old Testament individuals who embraced the “shadow” of the One we, as New Testament believers, now see clearly in the light.

Notes:

1.Gospel and Kingdom, 125-126

Everyone’s a Theologian

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Taken from Pursuing the Illogical Studies by Mike Reeves:

“To be human is to be a theologian. For, everyone has a god. Even the logical positivists, amidst their howls of disapproval, can be called theologians. It is simply that they worship and study a different logos to the Christian theologian. To understand this we are going to need to re-define theology for ourselves. We will need to rescue it from the idea that it is just about reading books and studying languages.

The word ‘theology’ includes the idea of the Logos, for theology is a logia, a logic or language about the theos (God) who determines it. Theology can be the study of any number of gods; but Christian theology is about knowing the true and living God as he reveals himself through his Logos, his Word, Jesus Christ. Since knowing God through his Word is the definition of being a Christian, we can see that all Christians are therefore Christian theologians. As for us, we can see that we are Christian theologians simply because we are Christians, not because we are enrolled on some particular course of study. It is therefore a complete misunderstanding of what theology is when you hear someone cheerfully (and perhaps also a bit scornfully) affirm: ‘I am not a theologian!’ As if theology could be left behind once the exam had been sat. All too often what that will mean is simply that they are a bad theologian, failing to test everything in the fire of God’s truth.

The question to ask any Christian is not, ‘Are you a theologian?’ We know they are. The question is whether the person is a good theologian or a bad theologian. We don’t mean whether they can remember the Chalcedonian definition or parse a word. Being a good theologian is not about intellectual ability. Christian theology is, as Anselm famously put it, faith seeking understanding, and therefore the only qualification for being a good theologian is faith in Jesus Christ, the revealing Word. To be a good theologian is to seek to know and rely upon the Word of God better. It is to be a faithful Christian.”