more baptism and covenant

Here.

PNEUMATOLOGY 101

With my juniors, I just finished our section on Pneumatology [the study of the Holy Spirit]. It was a really sweet time, especially since most Christians in the south are scared of the Holy Spirit.

We got to discuss how, in Jesus, there is a New Exodus. The Hebrew people got much of their identity from the old exodus. This included an innocent lamb's blood, freedom from bondage, passing through waters, receiving the Law, and being led by God's presence. In this New Exodus [Rom 5-8], all its blessings flow from the slain and risen Lamb. We are unfettered from sin, death, and Satan. We pass through the waters of baptism. We must now live by the Law of God written on the heart. This is done by knowing we can't on our own, but knowing we can by the presence of God guiding us. He guides because He indwells. He is the New Covenant, New Exodus, Holy Spirit of God [Jer 31, Ezk 36-37].

We were able to talk about how Peter's sermon in Acts 2 shows that the Spirit's presence means we are now living in the last days. So, the Spirit's presence looks back to the exodus and is also the down payment of future glory that has entered into our hearts in the present [Eph 1, Eph 4].

Obviously, some of the most fun talks we got to have were over the gifts of the Spirit. Deconstructing the absurd arguments of cessationists in 1 Cor 13.8-10 was healthy for them to witness. Paul's three pleas to the Corinthians to "earnestly desire" the gifts are huge [12.31, 14.1, 14.39]. Nobody prays like that: "Spirit, grant us to speak in the tongues of angels. Cause us to prophesy." It sure sounds biblical though if you read 1 Cor 12-14. This is particularly convicting if you read 12.1. "About spiritual gifts, brothers, I do not want you to be ignorant."

When we pondered the deity of the Spirit, we logically turned to St Paul. One of the primary things that I wanted them to see was that Paul rarely sought to prove that the Spirit was fully divine. This fact seems assumed to him. Rather, Paul seeks to show that the Spirit's divinity means something. The fullness of God - dwelling in sinners! Paul is floored by this and longs for the experiences of life that will come from it. This is how Paul talks about the Spirit's deity.

So... I had to give him half credit.

Question 7 on their test read, "What did we say in class about how the Apostle Paul writes about the deity of the Spirit?" His thoughtful answer:

He writes with a feather, lightly dipped into the ink, and carefully strokes the papyrus.

EZEKiEL

Ezekiel was in exile with stubborn, rebellious, obstinate Israel. At least that's what God called them [2.3-4]. They didn't want to hear what Zeke had to say. I wouldn't either.



Ezekiel was telling them that they were whores who, spiritually speaking, "spread your legs to every passer-by to multiply your harlotry" [16.25]. He even told Israel that they were so okay with prostituting YHWH's covenant love that they quit charging for their whoredom and gave gifts to their lovers instead [16.33-34]. These are powerful words. If they are offensive it is because you don't understand the gravity of your disposition before apart from His kindness. I'm in this boat. But still, this is a metaphor.

The thing that Ezekiel says that really gets me is not a metaphor or word picture, but a bare reality. Maybe that is why it stings so sharply. It could also be so because it is aimed right at leaders and preachers. Israel's "priests have made no distinction between the holy and profane" [22.26] and her prophets see "false visions and divining lies, saying 'Thus says the Lord GOD,' when the Lord has not spoken" [22.28]. This is why YHWH pours out His indignation and anger. They have long deserved it!

But...

He will remember His covenant [16.60]. And He will be king over Israel [20.33]. YHWH will purge rebellion and transgression from His people [20.38]. He will send His servant shepherd David [34.23] to give new hearts of flesh where hearts of stone once were [36.22-27]. Dry bones will live again [37.3-14].

MARK and ISAIAH

I was recently challenged to see how Mark's gospel account draws from Isaiah. This is especially true in how Mark portrays Jesus as the YHWH's servant, just like Isaiah does. Also notable is that Mark's gospel opens not with a genealogy, but by quoting Isaiah 40, which is the beginning of new covenant comfort in Isaiah 40-66. Here is a list of Markan texts that I believe have some of their thematic background in Isaiah.

ROMANS 5-8 and the OT

Paul’s use of the OT in Romans is thorough and intentional. It is, after all, for instruction [Rom 15.4]. I was confused when I noticed the frequency of his OT quotations through Romans:

• chs 1-4 [about 15]
• chs 5-8 [only 1]
• chs 9-11 [about 25]
• chs 12-16 [about 15]

The whole epistle flows, but there are definitive indicators [thematic, grammatical, syntactical, theological] that prove that the above chapter divisions are good to keep in mind. Why then does Paul appear to depend so heavily on the OT in most of his argument, but not so much in chapters 5-8? Don’t get me wrong, his thinking is Jewish through and through. But still, why does he not lean upon the text itself in chapters 5-8 as much as he does throughout the rest of the epistle?

The New Covenant people of God live by different redemptive realities than the Old Covenant people of God did. Messiah has come! So, for those under the New Covenant, God put His “law within them and on their heart” [Jer 31.33]. This is of course in contrast to the law being written on stone. God likewise says that He will give His people under the New Covenant a new heart and He will put His Spirit within them [Ezk 36.26-27]. The boundary God set in the OT was the Law. But in the NT, the Spirit is the guide. Perhaps the reason Paul does not quote the OT in Romans 5-8 is because he is expressing a new way to live as one who belongs to God.

You can call this having your mind set on the Spirit [8.5-6]. You can call this presenting your members to righteousness [6.13, 19]. You can call this counting yourself as dead to sin [6.11]. You can call this serving in newness of Spirit and not in oldness of letter [7.6]. You can call this sanctification [6.19, 22]. Whatever this new way of life may be called, Paul cannot look directly to the OT for an explanation of it. Maybe, just maybe, this is why OT quotes are tough to find in Rom 5-8. But if not, I’m not surprised. Just thinkin.

iSAiAH 40-66 [perpetual promises]

One can see the substitution of the suffering servant, the freeness of grace in the gospel, and the new heavens and new earth all in Isaiah 40-66. Within these chapters, it is unique to note all the things that are modified with the Hebrew word olam, usually translated “everlasting.” These descriptions show the unending nature of the New Covenant in Jesus.

40.28... everlasting God
45.17... everlasting salvation [also 51.6]
51.8.... everlasting righteousness
51.11... everlasting joy [also 61.7]
54.8.... everlasting lovingkindness
55.3.... everlasting covenant [also 61.8]
55.13... everlasting sign
56.5.... everlasting name [also 63.12]
60.15... everlasting majesty/pride
60.19... everlasting light [also 60.20]