In parts six and seven we explore texts which the “other gods” view purports to be clear affirmations of other gods. Having looked at Psalm 82 and the “sons of God” in Job, we now consider texts that speak of YHWH as “God of gods.”
Read moreEven the Demons (Part 7a)
In the previous section on Psalm 82 we began to examine texts which speak of beings besides YHWH that are called elohim. We advanced the thesis that elohim can be used analogically, or improperly, to speak of beings with status, power, or majesty. In Psalm 82, the term likely refers to magistrates. Even if it speaks of angels, this does not mean these beings are truly gods. Here, we continue to explore other texts which refer to angels as elohim and sons of elohim. Again, we see that to interpret these elohim as “real gods” does not do justice to the sense of the passages.
Read moreEven the Demons (Part 6b)
Previously we analyzed two propositions set forth by the “other gods” view regarding Psalm 82. We saw that neither the pronouncement of death upon these beings nor the description of God’s assembly serve as fatal blows for the understanding that these elohim are humans. Now, we present positive arguments for why these human beings are best understood to be magistrates rather than gods, including a look at John 10.
Read moreEven the Demons (Part 6a)
Perhaps for some readers the exasperating question remains, “Doesn’t the Bible mention other gods?” Indeed, even the Lord Jesus makes some reference to “gods.” This essay argues that such texts need not bring unease to the reader who holds that only one God exists. Bible readers have known about texts like Psalm 82, Psalm 8:5, and Psalm 136:2 for a long time, yet do not feel these texts threaten their monotheistic beliefs.
Read moreEven the Demons (Part 5b)
After seeing just a few of the texts in the New Testament that affirm the numerical singularity of YHWH as God, we now turn to references in the NT which mention “gods.” In at least two places of the NT, other spiritual beings appear to be called “gods” (theos/theoi), 2 Corinthians 4:4 and Hebrews 1:6.
Read moreEven the Demons (Part 5a)
We have previously explored the affirmation of monotheism in key texts of the Old Testament, with special focus on Isaiah 40–48…The question was whether Jesus was YHWH, and therefore the only God. The NT proclaims a “Christological Monotheism.” While the “other gods” view certainly affirms Jesus as the only true God, and as YHWH himself, they also assert that NT authors recognize the existence of other real gods. Yet the New Testament, like the Old, only affirms the existence of one God. In this article, we will examine some NT affirmations of monotheism.
Read moreEven the Demons (Part 4b)
Isaiah proclaims that the idols and other gods are false gods and thus cannot be depended upon to save. In contrast, YHWH invites the nations to turn to him and be saved, for he is God and there is no other (Isa 45:22). We previously refuted some of the arguments from the “other gods” view as to how to understand these “monotheistic texts” in Isaiah. Now we present a positive case for what Isaiah declares.
Read moreEven the Demons (Part 4a)
The main burden of these articles, then, is to exegete the texts which clearly verify this claim that only one God exists. We have seen how texts in Deuteronomy, 2 Kings, and Jeremiah. Now we explore Isaiah 40–48.
Read moreEven the Demons (Part 3b)
Having previously explored texts in Deuteronomy that clearly proclaim YHWH as the only God [elohim], we continue the study of the Old Testament Scriptures by analyzing more texts that specifically claim that only one God exists. This time we go to the books of 2 Kings and Jeremiah.
Read moreEven the Demons (Part 3a)
As we continue to examine whether other gods exist, we move towards investigating the texts that affirm the existence of only one God.
Read moreEven the Demons (Part 2)
After introducing the topic under consideration, and articulating precisely where the disagreement lies, this article explores some fundamental assumptions in the differences between the “other gods” view and those who deny that spiritual beings are real gods. First, we will explore a hermeneutical question. The “other gods” view fails to interpret unclear revelation in light of the clear. Second, we look at some definitions. What is a “god,” and is that different from the definition of an angelic being? Finally, we briefly explain why biblical authors apply the terms elohim and theos to these spiritual beings.
Read moreEven the Demons (Part 1)
Though influenced by the views of the popular late scholar Michael S. Heiser, this perspective raises special concern because it is now bandied about in the Reformed community. Jon Moffitt, pastor of a church and Board Member of a network which holds to the Second London Confession, and co-host of the popular YouTube channel Theocast, now hosts a YouTube Channel and a group called the Reformed Fringe. Moffitt also writes articles on the subject, and my articles will be interacting with these. Moffitt asserts unequivocally that “the ‘gods’ are real”[1] and that Reformed confessions do not reject the existence of other gods.[2] But should we say that other gods ontologically exist? Such a claim is at best confusing, and at worst a denial of the core belief in YHWH as the one God. Therefore, clarity on this subject is vital to our Christian faith. In a series of forthcoming articles, I seek to look exegetically and theologically at the question, “Do other gods exist?” I contend in this series of articles that other gods do not exist. That is, spiritual beings (good and evil angels) are not properly gods, but are “so-called gods” (1 Cor 8:5).
Read moreA New Chapter: Daniel and IRBS
“Entrust [these things] to faithful men who will be able to teach others also” (2 Tim 2:2). These are the words uttered by the apostle Paul to the younger minister of the gospel, Timothy, as the elder was preparing to depart as one who had run the race and kept the faith. Among those things we see the apostle accomplish in his ministry is the training of other men for the work of ministry, and what we see in this commission by him in 2 Tim 2:2 is that it is something that is to continue into the generations of those who follow him.
Read moreIn Defense Of Classical Theism: A Review Article of Jeffrey Johnson’s The Revealed God
Broken Wharfe and the editor of the Journal of International Reformed Baptist Seminary (JIRBS) graciously granted us permission to publish “In Defense of Classical Theism: In Defense of Classical Theism: A Review Article of Jeffrey Johnson’s The Revealed God” (click title to see PDF) in full on Baptist Dogmatics. We are grateful for their generousity and encourage our readers to support Broken Wharfe.
In Defense of Classical Theism: Participation and Conclusion
The creature’s existence may only be explained in light of God’s communication of his own life to the creature, which can only be a caused and derived existence received by a finite being who has existence by the free will of God.
Read moreIn Defense of Classical Theism: Analogy
Analogical language may be metaphorical or literal. Both yield true knowledge of the incomprehensible God. The sufficiency of Scripture remains uncompromised by analogical language, which is simply a feature of language.
Read moreIn Defense of Classical Theism: Simplicity (Part 2)
The accusations against Aquinas implicate Owen, Turretin, and Gill as well. Johnson employs these Reformed theologians solely to criticize pagan philosophy, but they fail to appear as he discusses simplicity, eternality, immutability, and divine freedom. I suggest that Johnson disregards their views of simplicity and divine freedom because he cannot substantiate his doctrine of God from their writings.
Read moreIn Defense of Classical Theism: Simplicity (Part 1)
No competition exists between the doctrine of simplicity and the doctrine of the Trinity. The undivided divine essence subsists in the Father, the Son, and the Holy Spirit. It is important to note that the persons of the Trinity are really distinct from each other, albeit only conceptually distinct from the divine essence. The persons are not really distinct from the divine essence.
Read moreIn Defense of Classical Theism: Minor Critiques
But Johnson never suggests how creatures know the Creator in this life apart from knowing what has been made. Scripture, like the cosmos, is a created medium of revelation that finitely reveals the infinite God. Since the mediums of revelation are not the infinite God and the knower possesses a finite mind, what uncreated medium or mode of knowing would Johnson suggest?
Read moreIn Defense of Classical Theism: An Analysis of Jeffrey Johnson's Work (Part 2)
He pulls Turretin and Gill off the bench to show how they rejected pagan philosophy, using Colossians 2:8 as a supporting text. His use of these theologians gives the false impression that they agree with him. Johnson associates certain views with PCT, labels them “philosophy,” and then argues that Turretin and Gill disparage philosophy. However, Johnson fails to show that men like Gill agree with his own description of philosophy and PCT.
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