reFocus 08: Bruce Ware (part 1)

Our first speaker at reFocus 2008 is Bruce Ware, Associate Dean and Professor of Christian Theology at Southern Baptist Theological Seminary, and President-Elect of the Evangelical Theological Society. We (the Willingdon congregants) had the honour of hearing a guest sermon from him this past weekend, "Beholding the Trinitarian God," on distinct but complementary roles of the three persons of the Trinity in salvation.

Tonight, Dr. Ware is speaking on The Basis for Authority: Authority on the Godhead. Our Assistant Worship Pastor, Andy Frew, led off with a set of worship songs old and new, Pastor Daryl Kroeker led us in prayer, and our Senior Pastor John Neufeld introduced Dr. Ware by explaining the motivation for the reFocus conference.

Over the last number of decades, said Pastor Neufeld, there has been a drifting away from the authority of Scripture. It's getting harder and harder to define what it is to be Evangelical. There used to be a consensus; but it seems that now, most churches and denominations that call themselves Evangelical seem to be more and more fractured around certain themes. The consequence is that many churches decide to leave certain decisions on fundamental issues to individual believers.

The Evangelical landscape has evolved into a three-ring circus that one can choose what one likes from; "pick your poison," as it were. So he prayed on that: what is God calling Evangelicals in Western Canada to do? Why don't we have conferences that are not about church growth or "how to...," but get back to Scripture and ask, "What saith the Word on various issues?" This year's theme is about leading with biblical authority. What does authority look like? Scripture itself is sufficient to tell us.

From here, Pastor John Neufeld moved on to introduce Dr. Ware and lead off with a prayer. The following notes are a combination of a handout prepared by Dr. Ware, direct quotes from him, and some paraphrases by me.

I. Introduction

Dr. Ware started off with an overview of the doctrine of the Trinity. The early church struggled into the 4th century on the question of who is Jesus, and what is His relationship to the Father? Once that was settled in Nicea, the question came up, what about the Holy Spirit. Finally, as a result of Nicea, Constantinople, and Chalcedon, the doctrine of the Trinity came into expression. The amazing thing is that even though the church held that the Father is God, the Son is God, and the Holy Spirit is God—and they lived in a polytheistic environment—they held very strictly to the monotheistic principle they inherited from Judaism. So how did they reconcile the realization that there are three persons in the Trinity, with the principle of monotheism?

I-A. Twin Pillars for Trinitarian Doctrine: Equality and Distinction

The three persons of the Trinity are distinct and different from each other. But this on its own would lead to tritheism. So the other necessary theme is the identity or equality theme: the Father is God, AND the Son is God, AND the Holy Spirit is God. The equality of the Trinity is even greater than that which exists between human beings. There is one God, and one nature that is possessed simultaneously and eternally by all three persons. The three persons are distinct, but equally God.

Consider John 1:1: "In the beginning was the Word, and the Word was with God [distinction], and the Word was God [identity]."

Or Ephesians 1:1-2: "Paul, an apostle of Christ Jesus by the will of God [distinction], to the saints who are in Ephesus, and are faithful in Christ Jesus: Grace to you and peace from God our Father and the Lord Jesus Christ [identity]."

Moving on Ephesians 1:3-14, if we read it very carefully, we can see Paul's careful distinction between the roles of the Father, Son, and Holy Spirit. You must pay careful attention to the pronouns. There are lots of "he"s and "him"s, and none of them refer generically to God: they each refer to one or another distinct person of the Godhead.

In sum (regarding Ephesians 1), we see the distinction of the Father and the Son in verse 1, the equality of the Father and the Son in verse 2, and the implicit ranking of the members of the Trinity, with Father supreme, the Son next, and the Spirit next, for example in verse 3 (Dr. Ware holds that "spiritual blesssing" refers to blessings of the Holy Spirit).

I-B. Definition of the Trinity

God's whole and undivided essence belongs equally, eternally, simultaneously, and fully to each of the three Persons of the Godhead, so that the Father, Son, and Holy Spirit each is fully God while each is his own personal expression, in role and activity, of the one eternal and undivided divine essence.

I-C. Brief Elaboration

There is one God, but three personal expressions of the one undivided, infinite, and eternal nature of God. By "nature," the Father, Son, and Holy Spirit, each is equally God, and each is fully God, as each possesses fully the one undivided nature. Yet each is a different Person, and as such, each is different in role and position within the Godhead. The Father is supreme in authority, the Son under the Father, and the Spirit under the Father and the Son.

Clearly, when we see the Trinity for what it is, we do marvel. We marvel at the unity of their work, and we marvel at the authority and submission relationship that works so smoothly and perfectly in accomplishing this work. Unity of purpose and harmony of work, yet with differentiation in lines of authority and submission within the Godhead—this truly is a marvel to behold.

II. The Father's Unique Role Within the Trinity

II-A. The Father as Supreme among the Persons of the God-head

Dr. Ware cited passages in which God the Father has supreme authority. One of the Father's prerogatives in some of these passages is the right to bestow authority to the Son. The father bestows the gift which is mediated by the Son and activated by the Spirit: this is the common theme in these passages. See Psalm 2:7-9, Revelation 19, Matthew 6:9-10, 1 Corinthians 15:28, Ephesians 1:3, and Philippians 2:9-11.

II-B. The Father as the Grand Architect, the Wise Designer of Creation, Redemption, and Consummation

See again Ephesians 1, specifically verses 9-12, in which God the Father is the supreme Architect of His plan of redemption. The Father is the One Who designs the whole of His creation to be summed up in His Son. Consider the humility of God, who shines the spotlight upon His Son. The Father who directs and commands the Son and ordains all, is the One Who wills that the Son is the One Who is worshipped, followed, and glorified.

Consider also Colossians 1:12. Paul specifically mentions giving thanks to the Father for sending His Son to redeem us, and all the other marvellous things in the following verses.

II-C. The Father is the Giver of Every Good and Perfect Gift

See James 1:17 and Romans 8:31-32—especially in the latter case, verse 32: "He [the Father] who did not spare His own Son but gave Him [the Son] up for us all, how will He [the Father] not also with Him [the Son] graciously give us all things?"

II-D. Yet, the Father is the Giver of Every Good and Perfect Gift.

All of Ephesians 1:3-14 makes this clear. The Father is to be praised, but His gifts to us come—every one of them—through the Son and Spirit.

III. The Father's Role of Authority in Relation to the Submissive and Obedient Son

III-A. The Son is under the headship or authority of the Father—General Truth Stated

1 Corinthians 11:3: "But I want you to understand that Christ is the head of every man, and the man is the head of a woman, and God is the head of Christ."

Note: Nowhere in Scripture does the Father ever do the will of His Son. It is always the Son Who does the will of His Father.

III-B. The Son's Submission of the Father over the Son is clear in the Son's incarnation and earthly mission

Consider John 8:28-29 or John 4:34. Jesus Christ in His incarnate ministry was doing the will of Him Who sent Him, and was sent to accomplish His work. The amazing thing is that in His earthly life, we can surmise that He never woke up wondering, "What am I going to do today?" His sole purpose was to do the will of His Father. He always does what pleases His Father. Dr. Ware then made a key exegetical point on a verse that I missed: Christian freedom is doing the will of the Father. This is "counter-cultural."

But what about in His eternal relationship with the Father? Is the submission to the Father merely incarnational—only true during the time of His earthly mission? There are some who argue that, but it is manifestly not the case: see the next section.

III-C. The Son's Submission to the Father in eternity past

Forty times in John's gospel, Jesus mentions in fact that the Father has sent Him to accomplish the mission that He is here to do. Some might be understood as a "sending" that occurred during the incarnation itself, but most refer to His being sent from heaven.

Did God suddenly decide after Christ came into the world—or some time before, but after the Fall? No. See 1 Peter 1:20: God's plan of redemption came before the foundation of the world.

So, it is clear that the Son obeyed the Father in heaven, in order to come from heaven, and He obeyed His Father in coming from heaven. Therefore, His submission to the Father existed in eternity past. See also John 3:16-17, 10:36, and 6:38.

III-D. The Son's Submission to the Father in eternity future

The single clearest passage that indicates this truth is 1 Corinthians 15:25-28—"For He must reign until He has put all His enemies under His feet. The last enemy that will be abolished is death. For He has put all things in subjection under His feet." But when He says, "All things are put in subjection," it is evident that He is excepted who put all things in subjection to Him. "When all things are subjected to Him, then the Son Himself also will be subjected to the One who subjected all things to Him, so that God may be all in all."

Consider the Garden of Gethsemane: not my will, but Yours be done.

IV. Jesus' authority and primacy over the Spirit—in his role as the Son of the Father

While Jesus submitted to the Spirit for the sake of His incarnational mission, Scripture is clear that the Spirit's role most fundamentally is to elevate, extol, and honour the highest position and authority of the Son. The incarnate Christ lived in the power of the Spirit, as the second Adam, as the son of David; but Jesus had authority over the Spirit. See John 14:25-26, 15:26; Acts 2:33; John 16:12-15; 1 Corinthians 12:3; 1 John 4:1-3.

Consider the historical controversy over the "filoloque clause": the Spirit comes from the Father and and the Son, as clearly witnessed in Scripture.

The Spirit exalts Christ. What does a Spirit-filled person or church look like? See 1 Cor 12:3—someone who is filled with the Holy Spirit loves Christ.

V. The Spirit's Uniform Purpose to Put Forward Jesus

V-A. Inspiration of Scripture, by the Spirit, but focused on Christ

The Spirit working through human authors ensured that every word was written exactly as God wanted it to be (2 Timothy 3:16-17, 2 Peter 1:20-21).

What is the Bible about? If the Spirit wrote it, note that it is not autobiographical. Luke 24:24-27, 44—especially, "He explained to them the things concerning Himself in all the Scriptures" (verse 27) and "These are My woreds which I spoke to you while I was still with you, that all things which are written about Me in the Law of Moses and the Prophets and the Psalms [the threefold division of the Hebrew Bible at the time] must be fulfilled."

The Holy Spirit is the Author of Scripture, and Jesus Christ is its central figure.

In the very context where Paul asserts that the words he speaks are taught by the Spirit, listen to what he talks about: 1 Corinthians 1:18, 23; Galatians 6:14

V-B. Evangelism, by the Spirit, proclaiming the gospel of Christ

Consider Acts 1:8, and marvel at the Spirit's empowerment to proclaim not the message of the Spirit but the message of Christ. "You shall be My witnesses," says Jesus. And what does Peter proclaim on the day of Pentecost when the Spirit descends? Christ crucified, risen, and exalted!

This is part of what makes the inclusivist view so wrong and distressing. There is no independent work of the Spirit that does not point to the Son. Everything about the Spirit's work involves Christ and his work.

V-C. Salvation, wrought in our lives by the Spirit, to conform us to the likeness of Christ

In initial conversion (2 Corinthians 4:4-6), and in our transformation (2 Corinthians 3:18), the Spirit constantly urges upon us the beauty and glory of Christ. Consider 1 Corinthians 12:3.

Conclusion: In all He does, the Spirit chooses and works to shine the spotlight on Jesus.

VI. Application

1. Marvel at the Father who designs and purposes and wills all that He does so that the spotlight shines not on Himself, first and foremost, but on His Son, to the ultimate glory of His name. Marvel, then, at the humility of the Father in the exaltation of His Son. Perhaps Philippians 2:9-11 expresses this as well as any text. Learn here the kind of humility that one in authority may have before a subordinate. There is such misunderstanding here. As if humility before another cannot be exercised by one in authority, from one who commands and controls what occurs. Not true. But notice here, the humility of the Father is shown first in appointing the Son to share in the work that the Father designs, and then by honouring the Son who accomplishes the work He has been appointed to do.
   
   
2. Marvel at the submission of the eternal Son to the eternal Father, carried out with absolute fidelity to His Father's will, and with nothing but joy and happiness and satisfaction. Note: this is true not merely of the incarnate Son, but of the eternal Son, to the eternal Father! And marvel at the Spirit's joyful willingness to be eternally in submission to the Father and to the Son. Take this to heart, and apply this principle broadly in ministry: It is as God-like to submit joyfully and gladly to rightful authority as it is God-like to exercise wise and benevolent rightful authority. Is it any wonder that that when God created human beings in His image, that He made them equal in essence, but distinct in function? Relationships of authority and submission in human relationships, then, derive from and should be modelled after the relations of authority and submission in the Godhead.
   
   
3. Marvel at the both the unity and harmony of the relationship of the Father and the Son and the Spirit. Unity implies that they have one purpose, work toward one common goal, follow one common plan, and fulfill one common mission. The Son fully accepts the will of the Father, and carries it out in the power of the Spirit, and in this, there is fully unity. But, there is also harmony, where the unity is manifest through differing parts, not just one, differing voices, if you will, not unison. The voice of the Father might be likened to the melody line, perhaps, but the Son and Spirit do not sing unison with the Father. Each has His own distinctive line of the music to sing, so that together the music produced has the richness and texture of harmony, not the overlap or redundancy of unison. The Son, then, works in common cause with the Father, and the Spirit does His work, empowering the Son and furthering His work, but each does the work that only that Person can do. Unity and harmony, identity and distinction, sameness and difference—this dual reality marks the roles and relationships of the Persons of the Trinity. Do we seek in our churches and in our ministries, a unity of unison, or have we caught the vision for the more glorious, the richer, the more textured unity of harmony? Can we celebrate the variety of gifting in the body of Christ, while all together seeking, in our different ways, to fulfil the mandate of the one Lord of the Church?
   

Bottom line: The basis for authority is in the eternal Godhead. What is authority if there is nothing to submit? Does authority originate with creation? No. Authority and submission is eternal within the very Godhead. We as Christian people and Christian communities ought to be among those who are the most counter-cultural in the societies in which we live: rather than chafe at and despise submitting to authority, we ought to joyfully and gladly submit to God and do the will of the Father. Wives to husbands, church members to elders, employees to employers, citizens to the states. This is not some device simply to maintain control, but a reflection of the divine order.

We ought to exercise authority in a God-like fashion: to elevate and lift up those under our authority. It is our gift and our stewardship that has been entrusted to us.

After the Session

After Dr. Ware finished, Pastor Neufeld asked Dr. Ware what he thinks of the concept of "servant leadership." Dr. Ware said the phrase has always caused him "cognitive dissonance." To work, it must serve and build up those under the leader's charge.

Dr. Ware is a complementarian. His teaching on the Trinity seems to fit into this, observed Pastor Neufeld. Yes, replied Dr. Ware—conversely, those who reject Dr. Ware's teaching on this subject are generally egalitarians.

After this, Pastor Neufeld finished with a closing prayer, and we broke for evening coffee. Next session bright and early tomorrow!