Exegesis and Theology

The Blog of Brian Collins

Ryan Martin, “The Chruch, Israel, and Supersessionism,” in Dispensationalism Revisited

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Ryan Martin contributed a chapter on Romans 9-11 in Dispensationalism Revisited: A Twenty-First Century Restatement, a Festschrift for Charles Hauser, Jr. published by Central Baptist Theological Seminary. In this chapter Martin exegetes Romans 9-11 to demonstrate that Paul does not view the church in Christ as the New Israel which will inherit all the promises made to Israel in the Old Testament. Instead, he argues that these chapters demonstrate that Paul distinguished ethnic Israel from the church and envisioned a future fulfillment of promises for ethnic Israel.

Martin begins by surveying Romans 1-8, paying special attention to the significance that Jew and Gentile play in Paul’s argument. In the course of that survey Martin defends the view that the Jew in Romans 2:28-29 is not a reference any true believer in Christ but to believing ethnic Jews:

Four considerations, however, indicate that Paul is referring to ethnic Jews who believe in Jesus Christ and are part of the church of God. First, Paul’s argument in Romans 3 continues to focus on Jews, their advantages, and their unfaithfulness. Second, later in his argument (4:11-12; 9:6-8; 11:5-7) Paul makes the same point he is making here, namely that biological ancestry alone neither qualifies nor disqualifies one from receiving God’s promises. Third, if these verses are about Jews who believe, then they set up a relevant contrast to Paul’s subsequent observations, which focus on the Jews who relied on their physical ancestry and circumcision to put them right before God. Finally, the interplay between Jew and praise (the name Judah means praise) confirms that 2:28-29 is a reference to Jews who have believed in Jesus Christ (199).

In this survey Martin demonstrates that that the “Jew-Gentile” motif is prominent in Romans 1-4. Romans 9-11 is thus resuming a theme that Paul had begun to develop earlier in the book. Second, Martin observes that “every reference to a Jew in Romans 1-8 is a reference to an ethnic Jew” (201). Since these opening chapters of Romans do not replace ethnic Israel with the church, the book of Romans raises a significant question: If the Jewish people as a whole continue to pursue justification according to the Law, what will become of God’s promises to the nation. This is the question that Romans 9-11 seeks to answer.

As he begins his survey of Romans 9-11 Martin observes that Paul’s designation “kinsmen according to the flesh” indicates that the topic of these chapters are ethnic Jews. He further denies the claim that the statement “for they are not all Israel who are descended from Israel” (Rom 9:6) indicates that Israel can be used to refer to Gentile believers. Rather, in context, this phrase is referring to two groups: unbelieving ethnic Jews who are descended from Israel but are not properly designated Israel in a more narrow sense and believing ethnic Jews who are descended from Israel and are properly designated Israel in the more narrow sense. This truth of about Israel leads Paul to defend the doctrine of election in Romans 9.

Gentiles do not enter the discussion until Romans 9:24, where Paul asserts that God has called people not only from the Jews but also from the Gentiles. Paul supports this statement by quoting from Hosea 1:10; 2:23 and from Isaiah 1:9; 10:22-23. Martin denies that these passages are directly applied to Gentile believers. Romans 9:27 specifically says, “Isaiah cries out concerning Israel.” Paul’s point is to highlight that just as not all Jews were truly God’s people, and he elected a remnant to be saved, so also with the Gentiles.

Martin continues the survey into Romans 10, which demonstrates Israel’s culpability for its unbelief.

Martin finds in Romans 11:1-6 a significant answer to the question of supersessionism:

The opening paragraph of Romans 11 is pivotal. It asks the very question at the heart of this study: “Has God rejected his people?” If the church actually has replaced Israel in God’s program—if God’s promises to Israel are now fulfilled in the body of Christ (cf. Rom. 9:4)—then rather than denying that God has rejected Israel, Paul should try to explain how the church is spiritually fulfilling all the promises that God made to Israel. Instead, Paul advances his own election as evidence that God has not utterly forsaken his people” (210).

However, the salvation of individual Jews like Paul does not fully resolve the dilemma that Paul has raised. Martin notes, “Paul’s presentation of himself as exhibit A that God has not rejected his people is an important part of his defense of God’s justice, but it is not the end of his argument” (209, n. 33).

Martin rightly notes that the root in Paul’s metaphor of the tree and the branches cannot be Israel because Israel is identified as the branches. The root, as Martin understands it, refers to “God’s covenant promises to the patriarchs” (214). He further notes that though the unity of believing Jew and Gentile is symbolized by the single tree, the distinction between natural branches and grafted branches remain. He also observes that though some natural branches are grafted in at present, this does not negate what Paul will say about the future salvation of Israel. 

As he comes into Romans 11:25-32 Martin interacts in more detail with those who do not envision a widescale conversion of the nation of Israel.

O. Palmer Robertson argues that when Paul says that Israel’s hardening will continue “until the fullness of the Gentiles has come in” he is simply saying that Israel will remain hardened “until the end of time.” The “until” is not marking a new stage in God’s redemptive plan. However, given 11:26, Martin replies, “This interpretation must equate the ‘partial hardening’ of Israel and the salvation of all Israel. Such theological gymnastics—where two radically opposing notions are treated as complementary—strains credulity. If the hardening of Israel is actually a good thing, and if it is the same thing as the salvation of Israel, then why did Paul need to begin this defense of God’s dealings with Israel at all?” (218).

Martin also addresses Robertson’s interpretation of “In this way all Israel will be saved” (11:26). Martin summarizes Robertson’s argument as follows: “He suggests the phrase addresses the manner Israel will be saved.” Robertson insists that kai houtōs does not have a temporal meaning. Furthermore, “For Robertson, all Israel means the ‘Israel of God,’ which comprises true believers in the body of Christ (Gal 6:16). Thus, when Paul says, ‘in this way all Israel will be saved,’ he refers to the fullness of the Gentiles who receive salvation through faith in Christ” (220).

Martin responds: First, he notes that “whether kai houtōs is temporal has relatively little bearing on the interpretation of Romans 11:26. The best clue concerning timing lies in the future tense verb ‘will be saved'” (220).

Second, Martin observes, “To take Israel in Romans 11:26 as the Christian church is to take it in a totally different sense than Paul has used it throughout chapters 9-11″ (221).

Third, Martin notes that Robertson’s interpretation undermines the defense of God’s integrity in these chapters. Robertson’s view is that God will not fulfill promises to ethnic Israel for ethnic Israel but for the church.

Martin turns next to meaning of “all Israel.” After surveying the various views he settles on the reference being to the nation of Israel as a whole in the future. Martin observes that this is not a uniquely dispensational viewpoint. It was held by Jonathan Edwards, Charles Hodge, Michael Horton, and Kim Riddlebarger.

In the course of discussing the Old Testament quotations in 11:26-27, Martin observes, “one should not limit Paul to saying that only these four lines of prophecy will be fulfilled when ‘all Israel will be saved.’ Romans 9-11 has been a defense of God’s faithfulness to his promises to Israel” (228), which means that promises regarding land and kingdom will also be fulfilled for Israel. Though this is not typically understood to be a dispensational viewpoint, it was held in the past by non-dispensationalists such as Jonathan Edwards.

Martin also ably handles the objection that this places too much focus on Israel alongside Christ in the fulfillment of prophecy: This claim misrepresents dispensationalism. [Michael] Horton [who made this claim] ignores dispensationalists’ Christological emphasis in their vision of the millennial kingdom. For example, Alva J. McClain wrote, ‘All [the future kingdom’s] spiritual blessings will be centered in the royal Man…. And since He will be King over all the nations, His spiritual blessings will be extended to all men.'” This, Martin discerns, is precisely the point of Romans 11:26.

Martin has provided a fine exegetical survey of Romans 9-11, and I believe he ably demonstrated that Romans 9-11 disallows any supersessionism. My only slight disagreement would be with his interpretation of Paul’s use of Hosea in Romans 9.

Andrew Hudson, “Acts, the Church, and the Use of the Old Testament in the New Testament,” in Dispensationalism Revisited

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Andrew Hudson contributed a chapter on Acts in Dispensationalism Revisited: A Twenty-First Century Restatement, a Festschrift for Charles Hauser, Jr. published by Central Baptist Theological Seminary.  Hudson explains that this chapter was written to do four things. “First, it considers the historical setting of Acts. Second, it reviews the argument of Acts. Third, it addresses the use of the Old Testament in Acts. Fourth, it explains the transitional nature of Acts” (168).

Most of the conclusions in this chapter are not unique to dispensationalism. However, Hudson does survey different approaches to Peter’s use of Joel 2 in his Pentecost sermon, he takes the view that events of Pentecost did not fulfill the prophecy of Joel 2. Instead, he holds that what happened at Pentecost is analogous to what Joel prophesied. He provides four reasons for this interpretation. First, he notes that not all that Joel prophesied was fulfilled at Pentecost. Second, he claims that the NT often draws analogies with the OT. Third, he claims that the word “is” can be used to indicate such analogies. Thus, Peter’s statement, “this is what was uttered through the prophet Joel” need only mean “this is analogous to what was uttered through the prophet Joel.” Fourth, Joel said that the Spirit would be poured out after the eschatological day of the Lord. Since the pouring out of the Spirit at Pentecost preceded the eschatological day of the Lord, it cannot be a fulfillment of Joel’s prophecy.

Response

First, all interpreters acknowledge the fact of prophetic telescoping, which could account for the fulfillment of some but not all of what Joel prophesied. Further, Peter knew that he had entered the last days and the inauguration of the new covenant, but he did not know how long the last days will extend. We know that there will be thousands of years separating the fulfillment of these events, but Peter did not know this.

Second, while it is true that the NT can draws analogies to events in the OT, it is not clear that this is what Peter is doing here. The pouring out of the Spirit was a promised eschatological event. What happened at Pentecost was not merely analogous to what was promised. It was what was promised. The giving of the Spirit cannot simply be analogous to the giving of the Spirit. (And in this case, the Spirit is poured out on Jews, so the argument cannot be made that the pouring out of the Spirit on Gentiles is only analogous to the pouring out of the Spirit on Jews.)

Third, while the term is can be used to indicate analogies, no sufficient argument has been made that that is how is functions in this context.

Fourth, Hudson’s argument from the chronology of Joel 2 is his strongest argument. However, if Joel 2:18-27 is read as telescoping together the restoration of the land after the locust plague recounted in chapter 1 as well as the restoration after the final day of Yhwh judgment from the first part of chapter 2, the “afterward” in verse 28 could take place anytime after the original restoration. In fact, it must precede the eschatological restoration because some of the events in Joel 2:28-32 must take place before the eschatological restoration. To use technical theological terminology, the day of Lord/tribulation must precede the millennium and consummated new creation.

R. Kendall Soulen. “Generatio, Processio Verbi, Donum Nomiinis: Mapping the Vocabulary of Eternal Generation,” in Retrieving Eternal Generation

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Soulen’s chapter can be summarized in his own words:

Barth challenged Christians to speak of the mystery of eternal generation in every available way. I have proposed that in practice this means cultivating three patterns of scriptural speech: one that emphasizes the First Person and the mystery of divine uniqueness at the source of the triune life; one that emphasizes the Second Person and the mystery of divine copresence at the heart of the Trinity; and one that emphasizes the Third Person and the mystery of connection mutual blessing that glorifies the Trinity in eternity and time. My hope is that by cultivating these three forms of speech Christians might speak of the mystery of eternal generation—not adequately, but perhaps a little less inadequately. (146)

Madison N. Pierce, “Hebrews 1 and the Son Begotten ‘Today,'” in Retrieving Eternal Generation

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Pierce examines the quotation of Psalm 2:7 in Hebrews 1, giving particular attention to what is meant by, “the Son was begotten today.” She notes two interpretations of the phrase: “(1) the “day” is the day of Jesus’s enthronement and exaltation or (2) the “day” is eternity—the span of Jesus’s existence” (117). The first option she associates with adoptionist Christology. She positions herself against this view and against scholarship which argues for approaching the text in an unbiased, critical manner (and thus rejects the influence of orthodox theology on interpretation). I share Pierce’s concerns about critical scholarship and adoptionist Christology, but I don’t think view 1 is necessarily linked with either.

Pierce begins setting the quotation of Psalm 2:7 by Hebrews 1:5 in the context of Hebrews 1:3, which she understands, with Athanasius, to reveal the relationship of the Son to the Father. Hinted at here is the idea that Hebrews 1:3 teaches the eternal begotteness of the Son from the Father.

Pierce then turns to modern interpretations of Hebrews 1:5, which serve as a foil for her own approach. She notes that most exegetes today understand locate the speech of Hebrews 1:5 at the exaltation of Christ, noting that the catena of quotations closes with a quotation of Psalm110:1 in Hebrews 1:13. This is a statement at the exaltation of Christ after the resurrection. Pierce takes exception to the conclusion that the “begetting” cannot be eternal begetting if the speech recorded in 1:5 took place at the exaltation.

Pierce observes that Hebrews 1:5 brings together quotations of Psalm 2:7 and 2 Samuel 7:14, which thus places both in a context of “a metaphorical father-son relationship between God and the [Davidic] human king” (122). Pierce then raises a potential problem: “If one or both elements [the statement is timed to the enthronement of a human Davidic king and the nature of the sonship is metaphorical] are intended to carry over into the use of these passages in the New Testament, then Jesus too might be God’s metaphorical offspring who is praised as Son only at his exaltation and not in his preexistence or earthly life” (123).

The problem  with Pierce’s concern can be found in the word “only.” These passages could be about the Davidic sonship of Jesus in his humanity in connection with his enthronement as the Davidic king upon his resurrection and other passages would affirm his divine Sonship and eternal begottenness.

However, Pierce contends that the author of Hebrews was using “prosopological exegesis” by identifying the son in these passages with Jesus. Pierce distances this kind of reading from contextual exegesis of the Old Testament texts, noting, “the author suggests that something is distinct about God’s bestowal of the title son here—it is unfit for a (human) king,” and, “If the author of Hebrews is not using every element of the Old Testament context, and is perhaps even creating some distance between his reading and common readings of Psalm 2, then the assumption that numerous elements of Psalm 2 obviously influence other elements for Hebrews 1 requires further evaluation” (126). Thus, she argues that the sonship in view in the Hebrews context is the divine sonship of the one who is “the exact representation of God’s being,” is “superior to the angels,” can be called “God,” and can be called Lord (=Yhwh).

Once again Pierce makes some valid points. I would agree that someone more than a human king is in view, but I would argue that this conclusion is not at odds with a contextual reading of both Psalm 2 and 2 Samuel 7—the one being a direct messianic prophecy and the other containing a messianic prophecy. Therefore, I would argue that the author of Hebrews is keeping the OT context in view. Furthermore, while Jesus’s deity is emphasized in Hebrews 1 and 2, so is his humanity. Pointing to verses that highlight the deity do not negate the verses that refer to his humanity.

Having argued that the Hebrews is using Psalm 2 and 2 Samuel 7 acontextually, Pierce then argues that Hebrews 1:5 should be read as speaking of eternal generation. First, she notes that the speech “You are my son; today I have begotten you” is “reported speech from the past” (127). Though she understands this speech to be “contemporaneous with his appointment,” she distinguishes that from the subsequent “report [of] the Father’s speech” and a still further even of the inheritance of the promise (127-28). Pierce then turns to the word “today,” which seems to complicate this reading. She argues that the other uses of “today” in Hebrews (1:38; 3:7, 13, 15; 4:7-8) points to an eternal today. Thus, she paraphrases the verse: “You are my Son; forever I have begotten you” (130), concluding that this verse “is not just a claim about Jesus reaching an exalted status. It is a declaration of his eternal relationship with the Father that is always in effect” (131).

This interpretation is a false reading for a number of reasons. 1. As noted above, it opts for an acontextual reading of the Old Testament material. 2. It neglects the reality that both divine and human sonship are in view in Hebrews. 3. It neglects the language in verse 4 that relates the session at the Father’s right hand with his “having become as much superior to the angels.” In other words, not only is Pierce reading Hebrews 1:5 apart from the context of Psalm 2, she is also reading apart from the context of the previous verse. 4. The author of Hebrews argues for his use of “today” in chapters 3-4, which he does not do in 1:5. Furthermore, even in chapters 3-4, “today” does not refer to eternity. 5. Acts 13:32-33 specifically says that the statement, “You are my Son, today I have begotten you” was fulfilled “by raising Jesus.” In other words, Jesus was “begotten” as the Davidic Son when he was raised and enthroned as such. 6. This reading does not necessitate an adoptionist Christology, as Pierce seems to think. Numerous evangelical scholars affirm this interpretation and explicitly reject adoptionism.

The reality to which eternal generation refers is spoken of when Hebrews says that the Son “is the radiance of the glory of God and the exact imprint of his nature” (Heb 1:3), but Hebrews 1:5 is not teaching eternal generation.

Charles Lee Irons, “A Lexical Defense of the Johannine ‘Only Begotten,'” in Retrieving Eternal Generation

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Irons begins by asserting that eternal generation of the Son and eternal procession of the Spirit are “an  essential component of Trinitarian orthodoxy” since they provide for personal distinctions that do not undermine the unity or simplicity of the Trinity. He then raises the problem of modern exegetes interpreting differently the texts that the church fathers saw as grounding the doctrine. Irons wishes to address this problem by arguing that monogenēs as used in John’s writings of Christ supports the doctrine of eternal generation.

Irons first notes the high frequency of monogenēs in the Greek fathers. He also claims that Latin translations of this term favor the understanding of “only begotten.” Tyndale translated monogenēs as “only begotten” in John 1:14, 18; 1 John 4:9 and as “only” in John 3:16, 18. The KJV translated “only begotten” in all of these verses. The shift away from the translation “only begotten” to “only” began with an 1886 commentary by B. F. Westcott. (Irons notes that Hort authored an essay defending the sense “only begotten.”) A 1938 Southern Seminary dissertation expanded on Westcott’s argument, and the translation “only” was adopted in the RSV. Dale Moody wrote an influential 1953 article defending this decision. After this point the NIV also adopted the translation “only,” and Richard Longenecker defended the translation. Since then the CEV, ESV, HCSB/CSB, NAB, NLT, NRSV, RSV have also followed this line.

Irons rebuts the claim of Westcott, Moody, et al. that monogenēs was interpreted as “only begotten” due to the Arian controversy. He quotes Justin Martyr, Dialogue with Trypho 105, “I have already proved that He was the only-begotten of the Father of all things (μονογενὴς γὰρ ὅτι ἦν τῷ πατρὶ τῶν ὅλων οὗτος), being begotten (γεγεννημένος) in a peculiar manner Word and Power by Him, and having afterwards become man through the Virgin” (102). Here monogenēs is interpreted by γεννάω/”being begotten.” Tertullian also used the Latin equivalent of monogenēs, unigentius, in a way that clearly means “only begotten” (Against Praxeas 7, 15).

Those who claim that monogenēs means only or unique Son argue that “monogenēs is derived from μόνος + γένος (“kind”), understood as deriving from γί(γ)νομαι (“be, become”) rather than γεννάω (“beget”), with the result that it means “only one of its/his kind”” (103). Irons responds: 1.  γί(γ)νομαι and γεννάω are from the same root and both can refer to birth. 2. Many Greek words contain the -genēs stem: “Examples include θαλασσογενής (“sea-born”), κογχογενής (“born from a shell,” picture the Birth of Venus by Botticelli), μοιραγενής (“favored by destiny at birth, child of destiny”), νεογενής (“new-born, newly produced”), πατρογενής (“begotten of the father”), προτερηγενής (“born sooner, older”), and πυριγενής (“born in or from fire”). Fewer than 12 of the 145 –genēs words involve meanings related to “kind” (e.g., ὁμογενής means “of the same genus”), and there are a few with miscellaneous meanings (e.g., διγενής, “of doubtful sex”)” (104). 3. There are Greek names that contain -genēs and they tend to indicate the idea of birth (e.g., “Hermogenēs (“offspring of Hermes”).”

Irons clarifies that he is not claiming that monogenēs never means “unique” or “one and only” and always means “only begotten.”

Irons then turns to survey usage (noting that the etymological argument was given to remove objections; he will substantiate his thesis based on usage). He claims that the “earliest meaning” of the term is “in reference to an only child” (105). He cites Hesiod’s reference to son without siblings with whom he would need to divide the inheritance with.

The word is used most frequently as an adjective modifying the nouns “son,” “daughter,” and “child.” This can be seen in the ordinary, non-Johannine, non-Christological uses in the New Testament (Luke 7:12; 8:42; 9:38).30 If the word meant “only,” then we would expect to find it used to modify many other nouns that do not involve the concept of being begotten or being an offspring, for example, “only wife,” “only brother,” “only friend,” “only slave”; or “only eye,” “only foot,” “only hand”   p 107  (for a person missing one eye, foot, or hand); or a man’s “only garment,” “only house,” “only sword,” and so on. But such collocations are completely absent in extrabiblical Greek. This suggests that the literal meaning, which is by far the most common usage in extrabiblical Greek, is the straightforward biological meaning: “only begotten,” that is, “without siblings” (106-7).

Irons notes that the “basic meaning” “only begotten” is extended metaphorically. But this extended meaning is extending from the basic biological sense (107-8). Thus μονογενης can be used of Isaac even through Ishmael preceded him because Isaac was the only heir of Abraham (108). He finds a similar usage in Agamemnon (109). This is how Irons understands Hebrews 11:17 (109).

A second metaphorical extension occurs when something is metaphorically “only begotten,” as in the universe of God (Plato) or wisdom as God’s “only begotten” (Wisdom of Solomon 7:22; cf. prov. 8:25) (110).

The third metaphorical sense is “only one of its kind,” which Irons says is found primarily, though not exclusively, in scientific literature (111). Irons observes, “The scientific meaning, ‘only one of his kind,’ is the meaning that modern scholars and English versions attempt to find in the five Johannine passages. But the five Johannine passages clearly do not fit under the third nonliteral extension. The genre and context are not scientific. The Gospel of John is dealing with the relationship between the Father and the Son, not botany. We are not dealing, like Theophrastus, with genus/species analysis. The father-son analogy is very strongly attested in these contexts, as opposed to the scientific usage, where this analogy has dropped from view” (112).

Irons then turns to John 1:14, 18. His conclusion regarding John1:14: “It is difficult to see how the meaning “only” or “one and only” fits in a meaningful way unless the notion of sonship or begottenness is part of the meaning of the word. Indeed, many of the modern English versions (like the Old Latin—see note 4 above) bring back the supposedly banished concept of begetting by adding the word “Son”  even though it is not present in Greek: “And the Word became flesh and dwelt among us, and we have seen his glory, glory as of the only Son from the Father, full of grace and truth” (ESV), and “the glory of the one and only Son, who came from the Father” (NIV). Both these English versions, though refusing to see “begetting” as part of the meaning of monogenēs, nevertheless cannot avoid inserting the word “Son,” even though it is not present in Greek. In like manner, C. H. Dodd—though taking monogenēs as “only of his kind”—recognized that “one who is μονογενής relative to a πατήρ can be no other than the only son.” The context is pushing the translators and the commentators in the right direction, almost against their will (112-13).

In John 1:18, Irons holds that “only begotten” is the best sense whether the reading ὁ μονογενὴς υἱός or μονογενὴς θεός is adopted (113). He notes, “The NIV renders monogenēs as “the one and only Son” and takes theos in apposition to it, “who is himself God.” Again, as we saw in verse 14, the context is pushing the translators to recognize that the concept of sonship is present in the pregnant word monogenēs (114). However, he objects to the ESV’s rendering, “the only God,” “First, perhaps without fully realizing it, the ESV translators have removed this one occurrence of monogenēs out of the frame of reference of the other four Johannine occurrences, in all of which monogenēs is used in reference to the uniqueness of the person of the Son: “the only Son from the Father” (John 1:14 ESV), “his only Son” (John 3:16; 1 John 4:9 ESV), or “the only Son of God” (John 3:18 ESV). On the ESV’s rendering of John 1:18 (“the only God”), the adjective “only” is an attributive modifying God (generic deity) rather than the Son” (114). Irons also thinks that the ESV could be misread as teaching “modalistic monarchianism or the “Jesus only” heresy” (114) and as excluding the Father from “the only God” (114).

Irons concludes that these texts do, in fact, teach the Son is eternally begotten of the Father: “John views Christ as the only begotten Son of God in the sense that he is the Father’s only proper offspring deriving his divine being from the Father. The fact that John 1:18 adds that he “is” (ὤν, present participle) in the bosom of the Father (ὁ ὢν εἰς τὸν κόλπον τοῦ πατρός) underscores that his sonship transcends time and is not to be interpreted as a temporal event like ordinary human begetting. The phrase εἰς τὸν κόλπον reinforces this by emphasizing the profound intimacy and love between the Father and his only begotten Son. We may conclude that, for John, the Son is eternally generated by or begotten of the Father” (115).

Irons also clarifies what eternal begetting doesn’t and does mean: “like all metaphors, there are notable points of discontinuity: unlike a human begetting, this begetting (1) had no beginning, (2) did not occur in time, (3) does not grant the Father chronological priority over the Son, and (4) lacks the involvement of a mother. But there is an analogy between human biological begetting and intra-Trinitarian begetting. The main points of continuity are: (1) the Father is the source or cause of the Son, (2) the Son possesses the same nature (homoousios) with the Father who begat him, (3) the Father delights in his Son and calls him “beloved,” and (4) it is fitting that the Son is the one sent on a mission from the Father to do the Father’s will” (116).

Finally, Irons concludes by noting that the doctrine of eternal generation rests on a broader foundation than the lexical meaning of monogenēs.

Like others, I found Iron’s argument convincing, and it led me to revise the understanding of monogenēs that I came to in seminary (though, I must confess that our systematic theology professor was skeptical of the modern consensus view, and that I came to my position via Reymond and Grudem).

D. A. Carson, “John 5:26: Crux Interpretum for Eternal Generation,” in Retrieving Eternal Generation

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Carson begins by surveying three common interpretations of John 5:26 among modern interpreters, including the traditional interpretation that connects this passage to eternal generation. Carson argues in favor of the traditional interpretation. He notes that in context Jesus was claiming to be God in such a way that he is not a “second” God alongside the True God. And yet the Son distinguishes himself from the Father. He does only what he sees the Father doing. But this claim to do what the Father does is a claim to be God—because he is doing all that God does. So when John 5:26 says that just as the Father has life in himself, so also the Father has given the Son life in himself, the context would affirm that this this is the self-existent life of God and that in some way the Father granted it to the Son. This does point to the doctrine of eternal generation of the Son.

Carson also reflects briefly on Lee Irons’s works on μονογενης (since the usage of that term in John forms the broader context for this text). Carson explains that Irons’s work has convinced him to change his position. However, he issues the following helpful caveats. Irons demonstrates “only begotten” as one meaning, but not as the only meaning of the term.  The sense “‘only’ seems to be a perfectly adequate understanding” in Luke 7:12; 8:42; and 9:38. Second, the sense “only begotten” does not itself require eternal generation. The lexical argument that Irons makes is only a component of a much larger argument. Third, Carson dissents from Irons’s interpretation of Hebrews 11:17. He holds that “unique son” is the best understanding of that text. I would agree with Carson on these points.

Carson concludes by briefly surveying other potential eternal generation texts. He finds Hebrews 1:3 to be a compelling text, but he argues that Psalm 2:7 refers to the Messianic kingship of Christ rather than to eternal begetting.

In conclusion, Carson argues for a taxis or ordering between Father, Son, and Spirit while acknowledging that the terminology of subordination at the very least carries problematic connotations.

Mark Gignilliat, “Eternal Generation and the Old Testament: Micah 5:2 as a Test Case,” in Retrieving Eternal Generation

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Gignilliat clearly appreciates pre-modern interpretation, especially its emphasis on the theological unity of the canonical books, but he also appreciates the benefits of modern “textual and philological analysis.” He does not present readers with the stark “either/or” found in Emerson’s essay. I found his comments about the biblical grounding of Aquinas’s speculative theology a bit too generous, but the sentiment that constructive theology and exegesis should be mutual, text-grounded endeavors is one I can endorse.

Gignilliat used John Owen as his primary example of a pre-modern reading of the text, and he followed this with a brief account of several other pre-modern interpreters from Cyril of Alexandria to John Calvin. This survey was helpful, but I did find myself wishing that Gignilliat had revealed more of Owen’s exegetical reasoning. In his survey of modern interpretation, Gignilliat does an excellent job of covering in brief compass the key exegetical data. He persuasively argues that  qedem and ‘olam can refer to eternity. He grants that mwts’t [origin? going out?] is a difficult word, occurring only in one other passage. Unfortunately, it is the key word. In the end, Gignilliat reasons that though the passage does not require the eternal generation interpretation it is a fitting interpretation since Scripture is not supposed to be read according to the bare letter in accordance with Christian theology.

If one already has a theology of processions developed from other passages, and if “going out” is a proper translation of מוֹצָאָה in this passage, I can see reading this passage as teaching eternal generation. But if מוֹצָאָה simply means “origin” (see Dictionary of Classical Hebrew, s.v. מוֹצָאָה), then this is more likely a statement about the Son’s eternal pre-existence. In sum, I think Gignilliat successfully argued for the potential of finding eternal generation in this passage, but he wisely did not overstate the case.

For my understanding of Micah 5:2, see this post: Interpretation of Micah 5:2.

Matthew Emerson, “The Role of Proverbs 8: Eternal Generation and Hermeneutics Ancient and Modern,” in Retrieving Eternal Generation

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This was a notably poor contribution. It opens and closes with contrasting depictions of ancient and modern approaches to hermeneutics (as if either are monolithic), neglects to note weaknesses in patristic hermeneutics that necessitated modifications by medieval and Reformation exegetes, and creates a straw man of evangelical interpretation, implying that it does not have a high view of canonical connections or the unity of Scripture.

Too much of the essay is taken up with beating Grudem and Ware over the head for their teaching eternal functional subordination―something tangential to the interpretation of Proverbs 8, at best. When Emerson does touch on the putative subject of this chapter, he does not give any detailed accounting of the strengths and weaknesses of the patristic interpretation. When modern views are presented, major options are omitted. For instance, the view that creational norms or the creation order is in view―see Raymond Van Leeuwen, Al Wolters, Craig Bartholomew, and Duane Garrett―is not mentioned. This view entails a high view of Scripture’s unity, pays good attention to immediate and canonical contexts, is compatible with a Christocentric approach to Scripture, and more. It is not incompatible with eternal generation, even if it does not find it in this passage.

This option may not be open to Emerson, however, since he seems to indicate that any other interpretation than the patristic one is closed to those who accept the Nicene faith: “The reading of Proverbs 8 as teaching eternal generation has been virtually codified in the Nicene Creed. To reject the Creed’s language is to implicitly reject this interpretation of Proverbs 8, and vice versa, and I for one am not comfortable with so easily dismissing either” (62). Here Emerson neglects that some of the Fathers interpret this passage as referring to the incarnation. Thus, there is no single interpretation held by all the orthodox to which evangelicals should feel themselves bound if they are to be considered orthodox.

In sum, Emerson seems to have adopted the recent bad habit of presuming that an interpretation or doctrine can be established simply by demonstrating that it was held historically by orthodox Christians. This is, to be sure, a necessary part of a sound exegetical and theological method, but it is not sufficient for arriving at either exegetical or theological conclusions.

Scott Swain, “The Radiance of the Father’s Glory: Eternal Generation, the Divine Names, and Biblical Interpretation,” in Retrieving Eternal Generation.

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Much of this opening chapter is methodological. The most important methodological comments for understanding Swain’s argument are as follows:

“(1) Because God is the “Father of all” (Eph 4:6), “from whom every family in heaven and on earth is named” (Eph 3:15), there are “family resemblances” between God and his creatures. These family resemblances are the ontological basis of the divine names. (2) In terms of the order of being, these family resemblances flow from God the Father of all to his creaturely offspring, and not vice-versa. Creatures are like God because God created them; however, God is not like creatures. (3) In terms of the order of naming, the order is reversed. God names himself in our language using names originally applied to creatures. This is true whether it is said that God is good or whether it is said that God is a rock: in both instances the creature provides our primary context for understanding that which is good and that which is a rock.13 (4) These two different orders (the order of being and the order of naming) explain the difference between proper and metaphorical names of God. (a) Some names apply properly and primarily to creatures and only metaphorically and secondarily to God. God is a rock, to be sure, but God is not literally a rock. When we say that God is not literally a rock, however, we are not denying his steadfast nature or strength in relationship to his helpless people. We understand that even rocks reflect something of God’s greatness and therefore that their characteristics are susceptible to secondary, metaphorical application to God, the one who birthed the mountains (Ps 90:2). (b) Other names apply properly and primarily to God and only secondarily to creatures: God alone is wise; God alone is good—not in the sense that creatures cannot be wise or good but in the sense that they cannot be supreme and simple wisdom and goodness. God alone is wise and good in that sense, and all gifts of creaturely wisdom and goodness proceed from him (Jas 1:5, 17). (5) These two different orders (the order of being and the order of naming) also explain the epistemological and linguistic “grammar” whereby we interpret the family resemblances that exist between God and his creatures, the Dionysian threefold way (triplex via). Because God is the Father of all creatures and their perfections (via causalitatis), we understand and assert that he prepossesses all perfections that appear in the creature in their primary and supreme form (via excellentiae) without any creaturely limitation (via negativa)” (35-36).

The substance of the chapter is the argument that God is identified biblically as Father on several different level. Adam’s fathering of Seth is modeled on God’s fathering of Adam. There is an analogy between the two. God’s fathering Adam or the lights (James 1:17) is a metaphorical use of the concept.

These passages then inform passages that speak of the divine Father and Son:

“First, we have noted a series of “family resemblances” across each ontological register. In each register, we have seen (1) two relatives, (2) the activity of one relative that defines the relationship between the two relatives, and (3) a similarity that obtains between the two relatives.

Second, looking more closely at these family resemblances, we may observe a couple of common features that obtain across the various ontological registers. In each case, there is a discernible order in relation to the action or activity that defines the relationship between the two relatives: God makes Adam (not vice versa); Adam fathers Seth (not vice versa); God radiates his Son (not vice versa). The first relative is the principle of the action that constitutes the relationship between the two relatives. Furthermore, in each case the likeness between the two relatives follows a discernible order as well: Adam is like God; Seth is like Adam; the Son is the exact imprint of his Father’s substance. Here too the order is not reversible” (40-41).

The passage that Swain primarily has in view is Hebrews 1:3, the Son “is the radiance of the glory of God.” Along with this passage, Swain notes in passing,

“we would discover, along with the divine glory that radiates a divine effulgence, a divine speaker who utters a divine word (John 1:1–18) and a divine exemplar who produces a divine image (Col 1:15–18). In terms of the various actions that amplify the nature of the Father-Son relation, we would discover a Father who has life in himself and who has granted his Son to have life in himself (John 5:26), and we would discover a Father who possesses the unique divine name and who has granted his Son to possess the unique divine name (John 17:11–12)” (42-43).

Third, Swain seems to argue that the relation between Father and Son in the Trinity is not analogical or metaphorical, but proper. This leads Swain to his fundamental conclusion:

“Fourth, the relation between the divine Father and the divine Son whereby the Father naturally radiates the Son and consequently the Son is the exact imprint of the Father’s substance is in essence all that the doctrine of eternal generation seeks to identify” (41).

In connection with this, Swain asserts this doctrine is only ever identified. It is never explained how eternal generation takes place.

The weakness of Swain’s argument is his concession that Hebrews 1:3 could refer to the incarnate ministry of the Son. Swain responds to this weakness by noting that the focus of the verse is not ministry but the relation between Father and Son.

R. Bruce Compton, “The ‘Kingdom of Heaven/God’ and the Church: A Case Study in Hermeneutics and Theology” in Dispensationalism Revisited

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Bruce Compton contributed a chapter on the biblical covenants in Dispensationalism Revisited: A Twenty-First Century Restatement, a Festschrift for Charles Hauser, Jr. published by Central Baptist Theological Seminary. In this chapter Compton seeks to answer three questions. Is there a distinction between kingdom of heaven and kingdom of God? What does the phrase kingdom of heaven/God mean? How does the kingdom of heaven/God relate to the church? Dr. Compton was also interviewed about this chapter on Detroit Baptist Theological Seminary’s Theologically Driven podcast.

The Referents or Referent of Kingdom of Heaven and Kingdom of God

Compton argues that the phrases kingdom of heaven and kingdom of God have the same referent. He notes that dispensationalists of an earlier era understood the kingdom of God “to refer to God’s universal, spiritual rule over the redeemed” and the kingdom of heaven “to refer to Jesus’s future messianic kingdom” (119). Compton refutes this view by examining their usage in Matthew 19 and the synoptic parallels. He demonstrates that in Matthew 19 and in the parallel Gospel passages the phrases kingdom of heaven and kingdom of God are used in a manner that demonstrates that they have the same referent. In this Compton is certainly correct, and interpreters of all persuasions now seem to agree on this point.

The Meaning of Kingdom of Heaven/God

Compton answers the second question by arguing that kingdom of heaven/God refers to the rule of Christ on earth in the coming millennial period.

Thesis: The Old Testament Defines the meaning of Kingdom of Heaven/God

Compton observes that “the Old Testament texts consistently depict an earthly kingdom with national Israel restored to its land as the head of the nations and with the Messiah ruling from Jerusalem and exercising worldwide dominion” (122). He briefly surveys the kingdom concept in the book of Daniel to provide a concrete confirmation of this thesis. His Daniel survey is probably too brief to convince critics, who may argue that Daniel 7 presents a present reign of Christ in heaven. However, I agree with Compton’s interpretation of Daniel 7 specifically and of the Old Testament texts generally.

Compton next argues that John the Baptist and Jesus never redefined the Old Testament’s definition of the kingdom concept, which means the Old Testament understanding of the kingdom should be maintained in the New Testament’s use of the phrases kingdom of heaven and kingdom of God. This thesis Compton will now test against arguments for a present kingdom.

When speaking of a present messianic kingdom, Compton typically uses the phrase “present spiritual kingdom,” which is how some dispensationalists who hold to a present form of the kingdom speak. However, non-dispensationalists do not seem to use the language of a spiritual kingdom. For instance, George Ladd, whom Compton cites as an exemplar of the present spiritual kingdom view, does not use the language of a “spiritual kingdom.” He speaks instead of a present kingdom and an inaugurated kingdom. I’m inclined to not qualify the present reign of Christ as something “spiritual” and confined to the interior of believers.

The Gospels Do Not Teach that the Kingdom of Heaven/God Was Present in Jesus’s Earthly Ministry

Compton first surveys three passages in the Gospels that some take to mean that the kingdom was present in Jesus’s ministry: Matthew 4:17; 12:28; Luke 17:20-21. Of the first text, Compton observes that to say the kingdom “is at hand” means it is imminent rather than present. Of the second, he argues that to say the kingdom had come upon them should be understood either as metonymy or as proleptic. Of the third, Compton argues that Jesus was not saying that the kingdom had a spiritual form that was within his followers but that the kingdom in the person of the King was standing among them.

I agree with Compton’s handling of Matthew 4:17. To say the kingdom is “at hand” is not to say it is present. Further I agree with Compton that this being the dominant expression in the Gospels other texts, like Matthew 12:28 and Luke 17:20-21, should be harmonized with this expression. However, these observations do not negate a present, inaugurated kingdom. If Jesus was exalted to his kingship in the resurrection-ascension event, then demonstrating that the kingdom was not present in the Gospels does not prove enough.

I am less convinced with Compton’s treatment of Matthew 12:28. I do not think it is sufficient to say that Jesus was speaking “as if [the kingdom] were already a present reality” (126). By casting demons out by the power of the Spirit a foretaste of the coming eschatological kingdom was being experienced in the present. Thus it is not just the “expression” that is proleptic, but the experience is proleptic. For what it is worth, I think Compton could adopt the interpretation just suggested without damaging his position.

I am also largely in agreement with Compton’s interpretation of Luke 17:20-21, though with Bock (referenced by Compton in note 30), I do see this as part of the inauguration of the kingdom.

The Parables of Matthew 13 Do Not Teach the Presence of the Kingdom Before the Return of Christ

Compton next turns to the parables of Matthew 13, which he notes have been appealed to as evidence for a present form of the kingdom. While Compton concedes that that Matthew 13 would appear to provide “weighty” evidence for a present kingdom, he nonetheless maintains that the chapter need not be read to support a present form of the kingdom (128).

First, he observes that the phrase “mysteries of the kingdom of heaven” (Mt 13:11) need only refer to the “specific truths being revealed” in the parables and does not necessitate a “mystery ‘form’ of the kingdom” (129). I would agree with Compton on this point, but I’d also note that the mystery that some of these parables seem to reveal is that the kingdom is not going to emerge precisely according to the Old Testament understanding. This is not to say that something other than what the Old Testament taught will be the case; it is to say that something in addition to what the Old Testament taught is the case. Namely, there would be a phase of the kingdom that precedes Christ’s triumphant rule on earth. In other words, Matthew 13, in my view, provides a challenge to Compton’s fundamental argument in this chapter.

Second, Compton critiques those who appeal to verb tenses in Matthew 13 to establish a present form of the kingdom. I agree with Compton’s critique.

Third, Compton argues that the parable of the soils does not teach a present stage of the kingdom; rather, it teaches that between the two advents people will be saved who will then enter into the kingdom at the second advent. Compton then applies this paradigm to the following parables. This understanding is just possible with the parable of the soils, since the explicit kingdom element of that parable is the seed, which is the “word of the kingdom” (Mt 13:18).

However, the other parables fit into this paradigm with greater difficulty. For instance, the parable of the weeds speaks of “sons of the kingdom” existing at present, and it teaches that the angels will “gather out of his kingdom” all of the sons of the evil one (Mt 13:38, 41). Thus, there must be an existing kingdom from which the weeds are gathered. Compton counters this argument by asking, “If the kingdom in view is the Lord’s spiritual reign in the lives of believers, as proponents of the present form of the kingdom have argued, in what sense must the Lord remove evil ones from this kingdom when he returns?” (131). In other words, the wicked cannot be part of a spiritual kingdom present in the hearts of believers. Compton further proposes reading the parable of the weeds in light of Matthew 25:31-33 in which the sheep of that parable are invited to enter the kingdom. Thus, the gathering of the wicked out of the kingdom refers to Christ “removing unbelievers from the earth just prior to the inauguration of his kingdom” (132).

Compton notes that the view just articulated was not only the view of Alva McClain but was also the view of George Ladd. Ladd “cannot have unbelievers being taken out of this kingdom if this kingdom represents the present spiritual reign of Christ in the line of believers” (132, n. 42). However, the problem for Ladd and those who follow him is in defining kingdom as a reign and minimizing the idea of a realm. I would argue that even in the present reign of Christ, the realm of his kingdom is the earth. Thus, when Christ returns, he removes the sons of the evil one from his kingdom (the earth) and invites the sons of the kingdom to the inheritance, which is the consummated kingdom. This reading fits the paradigm laid out in Psalm 110 in which at present Christ reigns “in the midst” of his enemies whereas in the future “he will shatter kings on the day of his wrath.”

The other parables would confirm the concept of a present, inaugurated kingdom. The mustard seed, which represents the kingdom, grows into a great tree (drawing on Old Testament kingdom imagery). The great tree is the image of the kingdom when Christ returns, but the small seed growing is the image of the kingdom. Likewise, the leaven is an image of the kingdom as something imperceptible but real at present. It is difficult to deny that these parables teach a present aspect of the kingdom. Further, it is important that Jesus concludes his teaching on the kingdom in this chapter by indicating that he has been teaching something new as well as something old (Mt 13:52).

Compton’s thesis is that the Gospels do not adjust or expand the understanding of the kingdom presented in the Old Testament. However, I would argue that this is precisely what Jesus is doing in Matthew 13. For those who expect Christ to immediately set up a reign on earth that defeats all his enemies, Christ is teaching that there will be a phase of the kingdom in which the sons of the kingdom and the sons of the evil ones co-exist. In addition, during that period, the Christ’s kingdom will appear insignificant and even invisible—though it is truly at work.

Question about Christ’s Rule in the Lives of Old Testament and New Testament Believers

In his discussion of Matthew 13, Compton raises a probing question:

if these parables introduce a mystery form of the kingdom, defined as Jesus Christ’s present spiritual rule in the lives of believers, is this rule something that Christ did not exercise in the lives of Old Testament believers? Or if Christ rules in the lives of all true believers, whether in the Old Testament or the New, in what sense is Jesus introducing a present spiritual form of the kingdom? Jesus cannot both rule in the lives of all true believers (both Old Testament and New Testament believers) and at the same time introduce a mystery form of the kingdom involving his present spiritual rule in the lives of believers. [131]

I would answer this question in two ways. First, I would question limiting the reign of Christ to a spiritual rule in the lives of believers. Second, I would note that in the Old Testament there was no messianic king to exercise rule. The kingdom of heaven/God that Jesus announced as at hand was not the reign of God as God. That had never ceased. The kingdom announced by Jesus was the reign of God through his human vicegerent. Until the incarnation there could be no kingdom in this sense. There could be no reign of Christ prior to the incarnation, but once the incarnation occurred, the kingdom of heaven/God is at hand. At the end of Matthew’s Gospel Jesus said, “All authority in heaven and on earth has been given to me.” As God, Jesus always had all authority. This must be referring to Jesus as the Davidic Messiah, and it would be an indication that he is now reigning as Davidic Messiah.

The Pauline Epistles Do Not Connect the Kingdom and the Church

Compton answers the third question (how does the kingdom relate to the church?) by looking at three Pauline texts that could be read as teaching the presence of the kingdom: Romans 14:17; 1 Corinthians 4:20; Colossians 1:13.

Compton rightly notes that most of Paul’s kingdom references to refer to the kingdom in the future.

He further argues that Romans 14:17 and 1 Corinthians 4:20 teach that Christians should live in the present age “by the conduct that will characterize God’s future kingdom” (134). This is possible, but it is not an especially likely reading of Romans 14:17. In context, Paul is discussing dispensational differences between the era of Mosaic covenant and the present age. It seems that Paul is referring to present age under the nomenclature of “kingdom of God.”

Colossians 1:13 presents a greater challenge to Compton’s view. It states that the believer has been rescued “from the domain of darkness and transferred … into the kingdom of the Son” (CSB). Compton argues that this is equivalent to Paul’s saying that believers are presently seated in the heavenlies (Eph. 2:6). It is positional and something that will be enjoyed in the future, but it is not a present reality. Further, Compton argues that the parallel, “delivered … from the domain of darkness” also refers to a future event since Satan remains the ruler of the “present world system” (135). Nonetheless, positionally, believers have been delivered.

I’m not convinced that this line of argumentation works. First, to be transferred into a kingdom seems to be an inherently positional statement, and thus it seems hard to divorce the position from the idea of a present reality. If a person’s position is that of being in the kingdom, it would seem that the kingdom would need to be a present reality. Further, the believer is no longer under the “authority of darkness” (LSB) as a believer. This too is a present reality. I’m also not sure that the appeal to Ephesians helps, as it appears that believers are currently seated in the heavenlies by virtue of their union with Christ.

I can see how Compton can get these three texts to fit his system, but I’m not seeing his system demanded by the key New Testament texts. Instead, it seems Compton is having to explain quite a number of texts that seem to contradict his position. There are additional texts in Acts that further complicate the argument against a present inauguration of the kingdom.

Theological and Practical Significance of Compton’s Position

In his conclusion, Compton draws out the significance of his position for the church today. First, he argues that his position points toward greater discontinuity between Israel and the church since the church is not now fulfilling any of the promises given to Israel in the Old Testament. Second, he argues that if there is no present form of the kingdom, the church does not have a mandate to fulfill social responsibilities. With regard to this latter point, I would simply note that there are those who hold to the presence of the kingdom who also are reticent about a social mandate for the institutional church. Since the kingdom is a broader category than the institution of the church, and since sphere sovereignty also comes into play, it is not necessary to adopt Compton’s view to keep the church on mission.

Compton’s essay is well-argued, and I can see how he can interpret texts to fit his position, but I do not find his interpretations the most natural reading of these texts, nor do I see that a theological loss for recognizing that Christ inaugurated the messianic kingdom upon his resurrection and ascension.