Richard Dawkins won't debate William Lane Craig (updated)

The Telegraph has noticed the Richard Dawkins has declined to debate with William Lane Craig this Autumn:

"I have no intention of assisting Craig in his relentless drive for self-promotion,” he said.

Some of Prof Dawkins’s contemporaries are not impressed. Dr Daniel Came, a philosophy lecturer and fellow atheist, from Worcester College, Oxford, wrote to him urging him to reconsider his refusal to debate the existence of God with Prof Craig.

In a letter to Prof Dawkins, Dr Came said: “The absence of a debate with the foremost apologist for Christian theism is a glaring omission on your CV and is of course apt to be interpreted as cowardice on your part.

“I notice that, by contrast, you are happy to discuss theological matters with television and radio presenters and other intellectual heavyweights like Pastor Ted Haggard of the National Association of Evangelicals and Pastor Keenan Roberts of the Colorado Hell House.”

Prof Craig, however, remains willing to debate with Prof Dawkins. “I am keeping the opportunity open for him to change his mind and debate with me in the Sheldonian Theatre in Oxford” in October, he said.

Prof Craig will be using his UK tour to analyse The God Delusion and to present his own “strong rational grounds” for belief in God.

His tour will include a London conference on the defence of Christianity and a debate in Manchester with the atheist, Peter Atkins, Professor of Chemistry at Oxford University, on the existence of God.

Read the whole thing here

In this video clip from two years ago Dawkins explains why he refuses to debate William Lane Craig:



I would also heartily encourage you to read Cranmer's take on the CV of Richard Dawkins.  Whilst I cannot write a blank cheque for everything that is written in the blogs that I link to, I will say that Cranmer never fails to provide stimulating analysis and a model of how to write with style.


Here is a clip of William Lane Craig and Peter Atkins in debate:





"The Reasonable Faith Tour with William Lane Craig" is being sponsored by Premier Radio, UCCF and Damaris.  


Provisional Schedule


The details of the tour are still being arranged, and the schedule below will be updated as events are finalised.
17th October 2011 at 7.30pm

Westminster Chapel, London

Premier Christian Radio Debate on the existence of God with a well-known atheist (TBA)

19th October 2011 at 7.30pm

Cambridge

Public lecture on Stephen Hawking's The Grand Design

22nd October 2011 from 9.30am - 5.30pm

Westminster Chapel, London

Bethinking National Apologetics Day Conference

Opening and closing lectures from William Lane Craig. Further lectures from Gary Habermas, John Lennox and Peter J. Williams

25th October 2011 at 7.30pm

Sheldonian Theatre, Oxford

Lecture "Is God a Delusion?" A Critique of Dawkin's The God Delusion

26th October 2011 at 7.30pm

Manchester

Debate "Does God Exist?" with Dr Peter Atkins

"Why isn't there more of this kind of thing being preached from church pulpits? If there were, I'd go more often and I'd stay awake during the sermon!"Comment from a self-confessed irregular churchgoer during the 2007 Reasonable Faith Tour.

For more details, and to book, go here

Preaching Christ from the Old Testament

Excellent words on this subject from David Murray over at The Gospel Coalition site.  He is far clearer on this than the other contributors to the article:

I’m massively encouraged by the church’s renewed interest in preaching Christ from the Old Testament, and especially by the increased willingness to see how Old Testament people, places, events, etc., point forward to Christ. This “types and trajectories” (or redemptive-historical) hermeneutic has many strengths.

However, I’m a bit concerned that an overuse of this tool can give the impression that Christ is merely the end of redemptive history rather than an active participant throughout.

Puritans such as Jonathan Edwards were masters of balance here. In his History of the Work of Redemption, Edwards shows Christ as not only the end of redemptive history, but actively and savingly involved from the first chapter to the last. He did not view Old Testament people, events, etc., as only stepping-stones to Christ; he saw Christ in the stepping-stones themselves. He did not see the need to relate everything to “the big picture”; he found the “big picture” even in the “small pictures.”

I’d also like to encourage preachers and teachers to be clear and consistent on the question: “How were Old Testament believers saved?” The most common options seem to be:

1. They were saved by obeying the law.

2. They were saved by offering sacrifices.

3. They were saved by a general faith in God.

4. They were saved by faith in the Messiah.

Unless we consistently answer #4, we end up portraying heaven as not only populated by lovers of Christ, but also by legalists, ritualists, and mere theists who never knew Christ until they got there. Turning back again in order to go forwards, may I recommend Calvin’s Institutes Book 2 (chapters 9-11) to help remove some of the blur that often surrounds this question.

The Counsel of the Ungodly: Thomas Hardy and the Moule family

As a teen the great English novelist Thomas Hardy was friendly with the Moule family and their seven impressive sons.  Mr Moule was vicar at Fordington, his son Charles became president of Corpus Christi in Cambridge, Handley became Lord Bishop of Durham (I can see his book on Ephesians, squeezed in amongst my commentaries, as I type this) and two others went to China as missionaries.

Thomas Hardy was a year older than Handley Moule but became close friends with Horace Moule, eight years Hardy's senior.  Horace became 'Tom's special friend', he was 'the charmer, handsome and gifted' but also 'a tender-hearted son to his mother, writing to her almost every year on the anniversary of the death of the baby brother who had died before he was two'.

Horace had studied at Oxford and Cambridge but failed to gain a degree from either university.  Hardy's biographer, Claire Tomalin, describes the changes in Horace's thinking that put him at odds with his upbringing:

Horace introduced Hardy to the newest and cleverest of the weekly magazines, the Saturday Review, London based naturally, in which social issues were discussed and religion treated with small respect.  He bought himself books on geology and science that alarmed his father, because they cast doubt on accepted religious ideas, and handed them on to Hardy.

Horace's upbringing had been more robustly Christian than Tom's, but, making his way in metropolitan literary journalism, he could not miss the spread of scepticism, and he was too quick and intelligent to ignore it.

Tomalin also notes the impact of all this on the young Hardy:

Tom's situation was different and easier.  Christianity was something he had taken for granted as part of the fabric of everyday life, and Christian theory was never discussed in the family.  He read the Bible, he knew all the church services and most of the psalms by heart; indeed, the year was a sequence of church festivals quite as much as it was a sequence of the natural seasons for him.

And he remained a fully practising Christian into the 1860s, but his mind was on the move, and with Horace he began to see that there were questions to be asked and lines of thought to be followed that eroded the old faith.  As their friendship ripened, they read the notorious Essays and Reviews of 1860, religious pieces that offended the orthodox by their attacks on doctrine and by their textual criticism of the Bible.

Hardy also claimed to have been an early admirer of Darwin's On the Origin of Species, published in 1859, though it is not clear exactly when he read it, or how much it influenced his thinking at the time.  He could well have found his own way along the path towards free thought, but Horace was an encouraging companion on the journey, and with his access to books, guided his steps at many points.

Claire Tomalin, Thomas Hardy: The Time-Torn Man, pp. 54-55

I don't think that it is necessary for me to spell out the implications here.  It seems to me self-evident that this was a form of discipleship, and that it possessed many of the elements that we associate with and encourage in that type of relationship.  Tragically, in the case of Horace Moule and Thomas Hardy, it was a path along which the younger man was led to follow the counsel of the ungodly.

Concerning the impact of Essays and Reviews (1860), and the climate of plausibility that a new approach to Biblical scholarship brought in, Roger Beckwith made the following remarks:

The ‘accepted results’ of critical study tend to be taken for granted as a basis for one’s own further study, and radical questions are rarely asked about them. When they are asked, and in a public manner, the presumption is against those who ask them, and any attempt the questioners make to turn back the tide of critical opinion is disregarded, as self-evidently perverse. New ideas receive an open-minded reception, but attempts to revive old ideas are, not unnaturally, seen as simply reactionary.

There is more to the clash of orthodoxy and heterodoxy than learning.  There is also more to it than spiritual conflict in the lives of individuals.  There is also this sociological dimension, and the embedding of new orthodoxies in institutions, guilds and in the public mind.  All of which makes the championing of older, historic, mainstream views appear to be little more than a retrograde step, a recrudescence of ideas considered untenable, obsolete and unworthy of re-examination.

Beckwith's conclusion is fitting:

All things considered, therefore, the revolution in Biblical study which began in England with Essays and Reviews, and the similar revolution which preceded it in Germany a hundred years before, is a revolution which did more harm to the Church than good...in so far as it taught us to approach the Bible unbelievingly, it has hindered the mission of the church ever since. It lies at the root of many of the calamities which have afflicted the church in our own day, and from which, until we repent of unbelief, the church will never recover.

How the ideas of the enemies of the Reformation have made a comeback

Next Saturday, 7th May, I will be giving a church history lecture at Ebenezer Baptist Church in Swansea on:

Heresy Never Dies

How the ideas of the enemies of the Reformation have made a comeback

 The enemies of the Reformation in question were the Socinians: deniers of the Trinity, the deity of Christ, original sin, eternal hell, justification by faith alone, penal substitutionary atonement and God's exhaustive foreknowledge.

Faustus Socinus may well be long forgotten but some contemporary evangelicals have found some of the Socinian ideas to be very attractive.  They were in their day the Reformed and Puritan nemesis, powerful and influential enemies, and their ideas continue to be plausible and attractive options draining the blood of authentic Christian truth and life.

Last year I gave a lecture on this subject at the Twin Lakes Fellowship focussing on the conceptual link between the contemporary open theists and the Socinian views on God's foreknowledge.  The audio is available here  I will touch on that again as part of the lecture, but will also take a look at original sin and the atonement.

The lecture is at 4 pm, followed by a tea, and after that I will be preaching at 6 pm.  As the church hold this as an open meeting and are expecting visitors I'm sure that you would be very welcome to come along. It will also be my privilege to preach at Ebenezer on Sunday 8th May.

You can find out more about Ebenezer Baptist Church and where to find it here

Heretics and Schismatics

Augustine eventually came to define heretics as those who "in holding false opinions regarding God, do injury to the faith itself," as distinguished from schismatics, who "in wicked separations break off from brotherly charity, although they may believe just what we believe."

Basil's distinction was only slightly different: heretics were "men who were altogether broken off and alienated in matters relating to the actual faith," and schismatics were "men who had separated for some ecclesiastical reasons and questions capable of mutual solution."

Pelikan, The Emergence of the Catholic Tradition, p. 69

Political heretics

You can find heretics and heresies everywhere.  In the church, outside the church, on the internet, in books, under rocks, inside donuts, the list is almost endless.

There are of course heresies and heretics in the political realm.  Their identity is determined by those who define, control, regulate and uphold orthodoxy. A point made by Peter Hitchens.

Russia is no longer an ideological state, externally or internally.  It no longer seeks global power, and in some ways is less interested in the minds of its citizens than are 'Western' countries which demand increasing obedience to the formulas of political correctness.  In Russia, you may hold what private opinions you like.  Just do not challenge the state.  In Britain, your private opinions may be reported to the authorities and get you into trouble, even if you believe your actions are part of normal life and you have no wish to challenge the state.

Peter Hitchens, The Cameron Delusion, p. viii

Is there a 'Problem of Forgiveness'? Dissonant voices

Four voices.  Only one of them resembles the tone and accent of the Master.

Faustus Socinus (1578)

As we saw elsewhere Paul likewise instructs us to be imitators of God: just as he forgave our sins through Christ, we should forgive each other, but if God so forgave our sins through Christ, that he yet demanded the punishment of them from Christ itself, what prevents us from seeking satisfaction for ourselves for the offenses of our neighbours?

Brian McLaren (2006)

The traditional understanding says that God asks of us something that God is incapable of Himself. God asks us to forgive people. But God is incapable of forgiving. God can’t forgive unless He punishes somebody in place of the person He was going to forgive. God doesn’t say things to you—Forgive your wife, and then go kick the dog to vent your anger. God asks you to actually forgive. And there’s a certain sense that, a common understanding of the atonement presents a God who is incapable of forgiving. Unless He kicks somebody else.

Steve Chalke (2004)

Is it not strange for Jesus (God incarnate) on the one hand to say ‘do not return evil for evil’ while still looking for retribution himself? Similarly wouldn’t it be inconsistent for God to warn us not to be angry with each other and yet burn with wrath himself, or tell us to ‘love our enemies’ when he obviously couldn’t quite bring himself to do the same without demanding massive appeasement? If these things are true, what does it mean to ‘be perfect…as your heavenly Father is perfect’ (Matt 5:48)? If it is true that Jesus is ‘the Word of God’ then how can his message be inconsistent with his nature? If the cross has anything to do with penal substitution then Jesus teaching becomes a divine case of ‘do as I say, not as I do’. I, for one, believe that God practices what he preaches!

John Stott (1986)

'Why should our forgiveness depend on Christ's death?'...'Why does God not simply forgive us, without the necessity of the cross?'...'After all', the objector may continue, 'if we sin against another, we are required to forgive one another.  We are even warned of dire consequences if we refuse.  Why can't God practise what he preaches and be equally generous?  Nobody's death is necessary before we forgive each other.  Why then does God make such a fuss about forgiving us and even declare it impossible without his Son's "sacrifice for sin"?' 

For us to argue, 'We forgive each other unconditionally, let God do the same to us', betrays not sophistication but shallowness, since it overlooks the elementary fact that we are not God.  We are private individuals, and other people's misdemeanours are personal injuries.  God is not a private individual, however, nor is sin just a personal injury.  On the contrary, God himself is the maker of the laws we break, and sin is rebellion against him. 

The reason why many people give the wrong answers to questions about the cross, and even ask the wrong questions, is that they have carefully considered neither the seriousness of sin nor the majesty of God.

Character is plot

Sebastian Faulks' Introduction to his emotionally overwhelming World War I novel Birdsong is full of fascinating insights.  He makes a telling remark about 'sitting for hours in small cemeteries' unsure as to what he was looking for but soaking himself in this world 'hoping perhaps to acquire the authority to write about it'.

There is also this vivid remark about his last journey to the continent before setting home to write:

I stood beneath the great arch at Thiepval, where the names of the missing -- not the dead, just those of whom no trace was found -- are like small print footnotes in the sky.

I found his comments about the order of the major elements of the novel thought provoking.  He wrote that the major theme was 'How far can you go?  What are the limits of humanity?...the answer seemed to be that there were no limits to humanity' (by which he means human depravity).  Then came the following about the process of writing:

This is the ideal sequence, I think -- from theme, to event, to character -- though it is seldom this orderly.

And then it struck me that when it comes to the universe we begin with character, or to be precise we begin with three persons, and what follows in the eternal counsels, and through the works of creation and providence in time and space, in the Fall and work of redemption, and stretching forward into eternity, is the outworking of character.

Character is plot on the biggest stage of all, beginning with the pactum salutis and the eternal decrees and from creation to new creation.  For upon all his works is impressed and embedded the wisdom, power, holiness, justice, goodness and truth of the Triune God.

The poignant epigraph that Faulks chose for the book he took from Wilfred Owen's final letter to his mother before he returned to the front lines, where he would die one week before the signing of the Armistice.  Owen  had chosen some words from Rabindranath Tragore:

When I go from hence, let this be my parting word, that what I have seen is unsurpassable

Now we see in a glass darkly, now we see his glory by faith, then we will behold his glory world without end.

The Meaning of the Cross

According to the SCM's (the Student Christian Movement) 1919 "Aim and Basis" this is what the cross means:

It is only as we see on Calvary the price of suffering paid day by day by God himself for all human sin, that we can enter into the experience of true penitence and forgiveness, which sets us free to embark upon a wholly new way of life...This is the meaning of the Atonement.

Reading these words afresh it struck me that this statement resonates with several, shall we call them 'Emergentesque' for want of a better word, affirmations of the cross.

This is hardly surprising since the SCM statement is the impulse of a certain caste of heart and mind, and it rests on specific presuppositions concerning God and man, and concerning the breakdown in divine-human relations and how they are to be restored.  If those presuppositions are shared we should expect contemporary authors to assemble, using Biblical vocabulary, a message about the meaning of the cross akin to that of the non-Evangelical SCM.

John Stott offered the following observations on this statement in the preface to his book The Cross of Christ:

But we have respectfully to respond that the meaning of the atonement is not to be found in our penitence evoked by the sight of Calvary, but rather in what God did when in Christ on the cross he took our place and bore our sin. 

This distinction between an 'objective' and 'subjective' understanding of the atonement needs to be made clear in every generation.

Whilst I agree with what he wrote back in 1986, we should be able to see that the SCM statement has an objective element ("the price of suffering paid day by day by God himself") as well as a subjective one ("we can enter into the experience of true penitence and forgiveness, which sets us free to embark upon a wholly new way of life").  In fact we can say that the SCM statement acknowledges that the objective act of God precedes the subjective response on our part.

The crux of the matter is not the distinction between the objective and the subjective aspects of the atonement but the nature of the objective understanding of the atonement, the meaning of what God did at the cross, why he did it, and why it was necessary for him to do it in the first place.

On this point the SCM position and that of the classical Evangelicalism with its roots in the Reformation really represent two different religions both using the same stock of language.  Look at what they are saying about God and his nature, man and his fall, sin and its effects, and you begin to see that no amount of verbal similarity can compensate for the fact that they represent diametrically opposed theologies.

A sort of idolatry

One of the main deficiencies in writings about hermeneutics is the failure to include a chapter on Satanic interpretations.  The devil is after all an interpreter of reality, his words are offered as an alternative explanation of the things that are made (including human nature), and a better explanation of how things work.

Genesis 1-3 is all about interpretation.  God interprets reality (1:10, "God called the dry land earth...And God saw that it was good").  The man and the woman are to acquiesce in the interpretation of God concerning the tree of the knowledge of good and evil (2:15-17).  The serpent offers a rival interpretation of what God has already interpreted (3:1, 4-5), and so on.

There are plenty of other examples in Scripture of both the link between Satan (and his demons) and heresies, and also the manifestation of Satan's activity in the preaching of false Christ's and false gospels (2 Cor. 11; Gal. 3:1, 1 John), or in other words, false interpretations offered by malevolent interpreters (they shudder at God's existence but oppose his rule and have no love for him).  We also need to bear in mind that when Christ is tempted in the wilderness the successive attacks of Satan focus on questions of interpretation ("If you are the Son of God...")

Why has this dimension of hermeneutics failed to get any coverage in evangelical writings about interpreting Scripture?  And it really is a failure, this aspect is almost entirely ignored.  Does this neglect shed any light on the loss of nerve concerning our confidence in there being a God-given right interpretation accessible to us?  Is the Serpent not still whispering "But did God really say"?  If we neglect his presence in our thinking on this subject would he have it any other way?

If we confine our thinking about interpretations and interpreters to those offered by mere flesh and blood we are being desperately naive about the whole subject.  We need to go back to the beginning and read Genesis with a bit more care.

Here is what Tertullian had to say on the matter:

The same being, possessing still the same genius, both set his heart upon, and succeeded in, adapting to his profane and rival creed the very documents of divine things and of the Christian saints--his interpretation from their interpretations, his words from their words, his parables from their parables. 

For this reason, then, no one ought to doubt, either that "spiritual wickednesses," from which also heresies come, have been introduced by the devil, or that there is any real difference between heresies and idolatry, seeing as they appertain both to the same author and the same work that idolatry does. 

The consequence is, that every lie which they speak of God is in a certain sense a sort of idolatry.

Prescription Against Heretics, Ch. XL

Straight from the pit of Bell

It is worth watching Rob Bell's promo video for Love Wins and this sparkling rejoinder from Canon Press back to back.  It would be remiss of me not to mention that you really should avoid swallowing Federal Vision theology, it will just have you coughing up blood.

Video 1: Straight from the pit of Bell



Video 2: Wring that Bell


Robbed Hell - C.A.S.T. Pearls Presents from Canon Wired on Vimeo.

Can you sing about retributive justice?

The Bible contains songs about salvation and songs about judgement (Rev. 15:3-4; 19:1-3).  Not of course that they are held far apart, or that you can sing the one and go mute on the other because you only want to sing the nice ones.  You can't skip verses about judgement when you sing Exodus 15:1-18. 

God's acts of retributive justice are praiseworthy because he is just (Rev. 16:5-6), and because he is just in his holy character we can say 'true and just are your judgements' (Rev. 16:7) and worship him because his 'righteous acts have been revealed' (Rev. 25:4)..

Where did we learn to sing songs about judgement? Surely it is because we have joined the choir that sings a 'new song' about the Lamb slain, who bore the wrath in our place and purchased men for God (Rev. 5:9-10).  If you don't want to sing God's praises for his true and just judgements you will also find yourself departing from the original lyrics of that 'new song'.

Our trouble, if we refuse to sing these songs, is that we are like the failed applicants at the audition stage on the X Factor or American Idol.  We think we know enough about sin, and the judgement that sinners deserve, that we don't need to be corrected when we are off-key.  We think we are pitch perfect already.  

Listening to these discordant notes is not an expert behind a desk, but the Composer, Lyricist and Conductor of heaven's songs and heaven's choirs.  And he is seated upon a throne.

When it comes to singing and speaking about judgement don't think that you have the right to judge the Judge when you are hitting all the wrong notes.

Today is the day of salvation.  Earnestly, winsomely, prayerfully, we plead with people to face up to the reality of judgement and to come to Christ.  Their lost condition grieves us and moves us.  We long to have them join us in singing the song of the Lamb.  But, this day of opportunity will end, and our God will not be unjust when Jesus judges the living and the dead.. 

The final judgement is not a final act of cruelty but an awesome, public, display of justice.  Or, in other words, sinners will be treated as their sins deserve -- 'they were judged, each one of them, according to what they had done' (Rev. 20:12, 13; 'He will render to each one according to his works' Rom. 2:6; see also Psalm 62:12; Prov. 24:12; Job 34:11; Jer. 17:10; 32:19; Matthew 16:27).

Here is Augustine's take on the matter:

Now the reason why eternal punishment appears harsh and unjust to human sensibilities, is that in this feeble condition of those sensibilities under their condition of mortality man lacks the sensibility of the highest and purest wisdom, the sense which should enable him to feel the gravity of the wickedness in the first act of disobedience.

Luther was singing from the same hymn sheet:

Since God is a just Judge, we must love and laud his justice and thus rejoice in God even when he miserably destroys the wicked in body and soul; for in all this his high and inexpressible justice shines forth. And so even Hell, no less than Heaven, is full of God and the highest good. For the justice of God is God himself; and God is the highest good. Therefore even as his mercy, so his justice or judgement, must be loved, praised, and glorified above all things.

Is your universalism big enough to include the devil and his angels?

If you lean toward universalism, because you are so compassionate, just how tender-hearted are you?  Will you extend salvation beyond the worst infidels in the human race?  Is Satan himself doomed to be saved?

That is the question that Augustine asked of Origen and those like him:

I must now, I see, enter the lists of amicable controversy with those tender-hearted Christians who decline to believe that any, or that all of those whom the infallibly just Judge may pronounce worthy of the punishment of hell, shall suffer eternally, and who suppose that they shall be delivered after a fixed term of punishment, longer or shorter according to the amount of each man’s sin.

In respect of this matter, Origen was even more indulgent; for he believed that even the devil himself and his angels, after suffering those more severe and prolonged pains which their sins deserved, should be delivered from their torments, and associated with the holy angels.

But the Church, not without reason, condemned him for this and other errors, especially for his theory of the ceaseless alternation of happiness and misery, and the interminable transitions from the one state to the other at fixed periods of ages; for in this theory he lost even the credit of being merciful, by allotting to the saints real miseries for the expiation of their sins, and false happiness, which brought them no
true and secure joy, that is, no fearless assurance of eternal blessedness. 

Very different, however, is the error we speak of, which is dictated by the tenderness of these Christians who suppose that the sufferings of those who are condemned in the judgment will be temporary, while the blessedness of all who are sooner or later set free will be eternal. Which opinion, if it is good and true because it is merciful, will be so much the better and truer in proportion as it becomes more merciful. 

Let,then, this fountain of mercy be extended, and flow forth even to the lost angels, and let them also be set free, at least after as many and long ages as seem fit! Why does this stream of mercy flow to all the human race, and dry up as soon as it reaches the angelic? And yet they dare not extend their pity further, and propose the deliverance of the devil himself. Or if any one is bold enough to do so, he does indeed put to shame their charity, but is himself convicted of error that is more unsightly, and a wresting of God’s truth that is more perverse, in proportion as his clemency of sentiment seems to be greater.

Augustine, De Civitas Dei, 21:17

Lloyd-Jones diaries to be published

Dr. Martyn Lloyd-Jones was one of the most famous preachers of the twentieth century.  In addition to the many published works of his still available, most notably his expository series on Ephesians and Romans, his previously unpublished diaries will soon become available in three volumes.

The first two volumes cover his early years as the minister at Westminster Chapel after the retirement of Campbell Morgan, and continue up until the late 1950s.  The third volume, due to published first, covers the crucial controversial years of the 1960s and early 1970s and carries his reflections on the parting of the ways with J. I. Packer and the public controversy with John Stott.

This third volume is being transcribed and should be available twelve months from now.  No publisher has been announced but I understand that several large evangelical publishing houses are interested in this project.  They would be fools not to be.

A full cup of blessing put to my lips

"It is not great talents God blesses 
so much as great likeness to Jesus.

A holy minister is an awful weapon in the hand of God."

Robert Murray M'Cheyne

Poignant words from the 19th Century Scottish preacher Andrew Bonar written on the 29th May 1869:

Three pictures in my study often rebuke me -- [those] of Robert M'Cheyne , William Burns, and John Milne; and at times the photograph of Samuel Rutherford's tomb suggests to me what coldness of love is in my heart compared with such a man.  And the little I have learned from affliction is a constant grief to me. 

I got a very awful view of my long life's sinfulness in the evening.  I seemed to myself to be one standing amid mercies of every kind, but specially divine grace.  The Spirit has been, since my conversion forty years ago, continually putting to my lips full cups of blessing, and I have done little else than just take a few drops and then let the cup pass by! 

The Bible day by day; precious sermons; great books of truth; the lives of holy and happy saints; events of providence; all, all these, and my own preaching and the ordinances in which I take part; these, these have each been a full cup of blessing put to my lips; but scarcely ever have I done more than merely taken a sip. 

O what have I lost! O what have I lost! My heart sinks within me.  I can only once again put my hand on the head of the slain Lamb, and look up.

Andrew A. Bonar, Diary & Letters, p. 279

It's the Exegesis Stupid: Heresy and the Interpretation of Scripture

"When it is said that Christ died for our sins, 

it means that He bore their punishment."

George Smeaton

If we are to think clearly about heresies we must come to terms with that fact that although some movements explicitly place a rival locus of authority alongside or above Scripture (e.g. Tradition, The Book of Mormon, reason, mystical experiences and revelations) many heresies simply involve the incorrect handling of Scripture. 

In doing so these rival authorities may well arbitrate on what Scripture can and cannot teach.  The interpretation of Scripture is thereby harmonized with Tradition (written or unwritten), reason, the teaching of The Book of Mormon, or with new revelations from God.

Rather than arising from a true interpretation of Scripture, many heresies impose upon the text of Scripture artificial and unwarranted explanations.  At times this problem is exacerbated by the presence of translations that exclude historic orthodox doctrines on dogmatic grounds (e.g. the New World Translation used by Jehovah's Witnesses). 

This kind of sleight of hand by translators is, however, a minority report in the story of heresies.  It is far more common for the words of Scripture to be given novel interpretations that radically diverge from their actual meaning. 

This use of sound words to support unsound ideas is not an exclusively post-canonical phenomenon.  One encounters this semantic confusion in 2 Timothy 2:17-18 where Hymenaeus and Alexander believe, teach and confess the doctrine of the resurrection, but not the same resurrection that the Apostle Paul believes, teaches and confesses.  The same holds true in the Johannine letters where faith in the real Christ (God incarnate, man divine) is insisted upon by John, and where the false Christs, who retain the right title but not the reality, are exposed and rejected.

The stable nature of the text of Scripture and its individual units (e.g. God, Christ, the Spirit, sin, justification and so on) do not need to be deleted by heretics and other false teachers in order to legitimise their claims.  The verses and words of Scripture become carriers of doctrines imposed upon them. 

This is why the conflict between truth and error will primarily focus on the exegesis and interpretation of Scripture, dealing with the individual words of Scripture and their location within the units of thought where they are found, the books that they are a part of, the type of literature that they belong to, wider matters of their canonical place, and finally of their harmony with the whole counsel of God.  It's the exegesis stupid.

As an example of this it is a plain fact of history that the seventeenth century Socinians who violently denied the penal substitutionary atoning work of Christ did not argue on textual grounds that the phrase 'Christ died for our sins according to the Scriptures' in 1 Cor. 15:3 was an interpolation (n.b. in the debates between gender egalitarians and complementarians one of the key texts, 1 Corinthians 15:34-35, is not considered to be part of the original by NT scholar Gordon Fee ). 

The Socinians ascribed to this verse a meaning totally at odds with the interpretation that understands its plain meaning to be that as a substitute, the sinless Christ bore the penalty due to his sinful people.  In place of this explanation the Socinians claimed that the preposition used by Paul denoted the final and not the meritorious cause of Christ's death.  That is to say, 'Christ died for our sins' means that Christ died to remove future sin.  The aim of his death was to abolish our future sins, and not to suffer vicariously the punishment for the guilt of our sins.

The Socinian and evangelical interpretations of this text are so widely different as to put before us radically incompatible explanations of the nature of Christ's death, and perceptions of the relationship between his death and our sin.  When we think of what it means for Christ to be the Saviour from sin we are no longer on the same page. 

Not only do we have divergent and incompatible views of Christ's work but we also have markedly differing views of what it means to have faith in Christ crucified.  You cannot alter the doctrine of his cross work without at the same time changing the nature of the subjective response on our part to him.

The Socinians denied the deity of Christ as well as his atoning work.  Even if they had affirmed it, as some do who also deny penal substitution, there would still be such a difference between the two conceptions of the saving work of Christ that they would be as alike as night and day.

Driving this Socinian exegesis, as the nineteenth century NT scholar George Smeaton noted, was not an impartial handling of Greek prepositions but a hermeneutic that was fundamentally unwilling to accept that any text in Scripture taught the satisfaction doctrine of the atonement:

To show, however, that it is not simply a matter of interpretation with them, but a forgone conclusion, it may be mentioned that Socinus explicity declared, that were the doctrine of vicarious sin-bearing, and the punishment of one for the sins of another, mentioned not once, but many times in Scripture, he would not believe it; because it could not be.

The open declaration is candid at least; but it is an appeal to reason, not to revelation, and an admission that Scripture is not made the ultimate judge, but only to be interpreted as seems best suited to confirm or dress out a preconceived hypothesis.

The Apostles' Doctrine of the Atonement, p. 208

Dear Church, imagine there's no Hell, it's easy if you try...

What the Church believes, teaches and confesses on the basis of the Word of God is constantly under pressure from forces that would alter the substance of that confession.

The external pressure comes from a world that finds Christian truth claims morally and intellectually unpalatable and coercive.

The internal pressure comes from heretics speaking twisted things.  These disfigured beliefs, misshapen orthodoxies, sometimes stem from an attempt to Christianize ideas borrowed from elsewhere.  So often this baptizing of human wisdom is then coupled with a faulty exegesis of particular texts and an inadequate synthesis of the entire teaching of Scripture on that particular point.

Faulty but plausible exposition and theologizing helps error gain traction, but we will never come to grips with it unless we ask serious questions about the rectitude of the heart.

And so it is when we come to the doctrine of Hell.

The following is taken from the foreword by David F. Wells to Robert Peterson's excellent work Hell on Trial: The Case for Eternal Punishment:

It is always important for us to discern why, at a particular time, certain issues come to the fore and engage the church's attention.  Usually the reason for this resolves itself into a choice between two options. 

Either the issue arises from within the church, as heretical deviations make their way through its life, leaving trouble and confusion in their wake, or the issue arises from without, as the surrounding culture intrudes worldly expectations and appetites upon the church, robbing it of its vision and conviction. 

And there is little doubt in my mind that in the case before us, the uniqueness of Christian faith and the reality of God's abiding judgement upon unbelief, it is our modernized and secularized culture that is principally unsettling the church. 

It is, admittedly, difficult to show beyond a shadow of a doubt that the blurring of the edges of faith that is happening within the church today is being fed by these cultural attitudes.  But the awkward fact is that the church, for nineteen hundred years, has believed in the uniqueness of Christ, the truth of the Word, and the necessity of God's judgement on the impenitent; and we have to ask why, in the late twentieth century, some or all of these beliefs now seem to have become so unbelievable. 

Is it that new exegetical discoveries now cast doubt upon what the church has always believed? Are there new archaeological finds?  Is it that the church has simply misread the Bible and done so consistently over so long a period of time? 

No, these truths today have become awkward and disconcerting to hold not because of new light from the Bible but because of new darkness from the culture.

Call it a Comeback: Evangelicals, Liberals, and the Problem of Hell

In his 1971 IFES addresses on "What is an Evangelical?" Dr. Martyn Lloyd-Jones referred to the tendency of denominations to so lose their way that they end up becoming institutions whose beliefs, values, and practices run counter to the convictions and vision of their founders.  Lloyd-Jones summed it up in the epigrammatical words of Dean Inge, "institutions tend to produce their opposite."

At first blush the thought that evangelicalism could prove itself capable of reproducing, under different circumstances, the virulant strains of liberal theology seems, frankly, implausible.  How could those committed to the authority of Scripture and the supernatural Christ of the Bible descend into a world where long held dogmas were routinely thrown overboard?

Part of the answer is in understanding liberalism as a mood, and a mindset, as well as a particular set of denials.  Another part of the answer lies in the tension evangelicals constantly feel when they relate the "scandal of particularlity," all those non-negotiable hard edged truths of the Christian faith, to the desires, aspirations, and intellectual and moral boundaries of contemporary culture.

Liberals tried to advance the Christian faith by cutting themselves loose from the offensive doctrines of historic orthodoxy.  They put forward an evangelistic strategy that attempted to assuage the emerging intellectual and moral rebellion of Europeans and Anglo-Americans on the run from God, a strategy that was doomed from the start.

They felt the same fears that haunt evangelicals every day: the fear of rejection, irrelevance, loss of influence, being pilloried as intellectual pygmies and dismissed as intolerant cranks.  You cannot embrace the doctrines of original sin, judgement, the holiness of God, the authority of Scripture, the necessity of faith in Jesus Christ for salvation, and the eternal misery of the finally impenitent, without getting into trouble with the intelligentsia who act as guardians of morality in the modern world.  They don't like and don't want the God of the Bible unless he accommodates himself to their ways and accepts their terms and conditions concerning what is true, good and beautiful.

If Kant baulked at the idea of substitionary atonement because it was an unthinkable idea for rational thoughtful people when he said that:

It is totally inconceivable, however, how a rational human being who knows himself to deserve punishment could seriously believe that he only has to believe the news of a satisfaction having been rendered for him, and (as the jurists say) accept it utiliter [for one's advantage], in order to regard his guilt as done away with...No thoughtful person can bring himself to this faith. (From Religion and Rational Theology, quoted in Michael Horton, The Christian Faith, p. 64, n. 81)

Whoever then will believe in eternal hell without submitting their reasoning and moral calculus to the authority of God as he has spoken in Scripture?  Who will hold fast to these truths without the gracious regenerating, illuminating and teaching work of the Holy Spirit?  The answer to both questions is no-one.

We will either revise the Scriptural doctrine of hell to make it more palatable and plausible, or else we will selectively dismiss it as a culture-bound primitive belief that we have grown out of.  Both are live options for contemporary evangelicals who wish to revive the theological options set out by the older liberals.  Either way you can call it a comeback.

For an in depth take on this as it relates to the doctrine of hell you should read the following posts by Al Mohler:

We have seen all this before: Rob Bell and the (Re) Emergence of Liberal Theology

Air Conditioning Hell: How Liberalism Happens

It is also well worth watching Martin Bashir's interview with Rob Bell



------------------------------------------------------------------------------------

For more on evanglicals following the path of Protestant liberals see:

"Liberalism: A warning from history" (Banner of Truth online article) 

"The Emerging Church and the Cultural Captivity of the Gospel" (Affinity online article adapted from the chapter in Reforming or Conforming? Post-Conservative Evangelicals and the Emerging Church)

Are you sure that you want to be a theologian?

It is all too easy for our interest in theology to be little more than a love of intellectualism applied to the being of God.

It is all too easy for that interest to show itself in a display of knowledge and argument about the relationship between various doctrines and ideas.

It is all too easy to play the part of the learned philosophic thinker even when using the grammar naturally suited to the humbled believer.

It is all too easy to transplant theology from the rich soil of thinking and living before God, alongside his people and under Christ's cross, and to try and make it grow in an environment free not only from sunshine and rain, but also from storms, and darkness and frost.

This crucial point is well made by Mike Horton:

Luther wrote, "It is by living, no--more--by dying and being damned to hell that one becomes a theologian, not by knowing, reading or speculating."  We learn on the road, as pilgrims making our way to the City of God through the trials, burdens, questions and fears of our own hearts as well as the world around us.

We learn truly of God's providence as we suffer, of God's forgiveness in our sins, of the resurrection of the dead as we lie dying.  

Luther's poignant but hyperbolic statement does not mean that we do not need to read or study, but that even as we do this, it is more like looking for urgently needed rescue than contemplating urgent truths.

We do theology on our knees, calling on the name of our Redeemer.  Yet precisely because our God is so great, our situation so dire, and our salvation so full and free, theology is indispensable to piety.

The Christian Faith, p. 111

The heart of sophisticated unbelief

I'm reading through Mike Horton's stimulating new tome The Christian Faith: A Systematic Theology for Pilgrims On the Way (a mere 990 pages if one chops off the glossary and indices).  There is a fascinating footnote (p. 64, n.81, to be precise) with some representative extracts from Immanuel Kant. 

Note the following from Religion and Rational Theology:

It is totally inconceivable, however, how a rational human being who knows himself to deserve punishment could seriously believe that he only has to believe the news of a satisfaction having been rendered for him, and (as the jurists say) accept it utiliter [for one's advantage], in order to regard his guilt as done away with...No thoughtful person can bring himself to this faith.

That is Enlightenment man showing incredulity toward the atonement.

What lays at the very heart of sophisticated unbelief?

An attempt to deny the claims of God.  The exclusion of God's assessment of our condition by nature and as a result of sin, the silencing of the voice from heaven in favour of our own meditations on our nature, identity and capacities.  The declaration that man and not the living God will have the final say as to what is right, true and good. 

At the epistemic level Kant located himself on the side of the serpent.  The thoughtful and rational person, in Kant's vision, is too good to need saving, and certainly too thoughtful to flee to Christ and his cross for refuge, even if he is deserving of punishment.  Instead of bowing his head before the claims of the Heavenly King we are confronted with a resistance at every turn against the external pressure of God's revelation.

Horton sums it up perfectly:

Kant, therefore, saw with great clarity the correlation between one's presuppositions about the human predicament and religious epistemology.  None of the Enlightenment figures wanted knowledge for invoking the name of God (i.e., the gospel), because they did not believe they needed to be saved. (p. 110)

The truth of hell should fill us with traumatic awe

 Twenty years ago the veteran evangelical theologian J. I. Packer gave an address on "Hell and Human Destiny" in Cardiff.  Packer set out the biblical teaching on hell and responded to the annihilationist teaching of John Stott as well as several other prominent evangelical Anglicans.  I heartily recommend that you listen to it.

One of the most helpful aspects of the address, given Rob Bell's explanation of the meaning of aionos, is that Packer discusses the meaning of the word at length and comments on its use in several NT texts.

The audio is available for download here

One of the most frequently read posts on this blog is an article of mine published by the Evangelical Magazine, "Hell: Separation from God's Presence?"

A few years I interviewed Robert Peterson of Covenant Seminary, who has written so helpfully on the doctrine of hell.  Here is an extract from the interview:

Why has there been a willingness by some evangelicals in the last one hundred years or so to accept and embrace annihilationalism?
 
Though some annihilationists insist that the Bible alone has motivated their rejection of the historic doctrine, others admit that emotional considerations have played a part. Without judging the motives of individuals, my opinion is that the intellectual and emotional climate of our times has more to do with the move away from some historic doctrines, including that of hell, than many realize.

In an increasingly pluralistic culture, it is politically incorrect to hold that people who do not trust Christ as Lord and Savior, will suffer everlasting torment in body and soul. But that is exactly what the Bible teaches. (For a recent defense of exclusivism, the view that one must hear and believe the gospel of Christ in this life to be saved, see, C. W. Morgan and R. A. Peterson, Faith Comes by Hearing: A Response to Inclusivism (InterVarsity, 2008.)

Perhaps the candid response of one employee of an Evangelical publisher, when asked what she thought of a book featuring a debate between traditionalism and annihilationism, reflects the default mode of many: “I certainly hope that annihilationism is true!” It is not our place to hope that certain things are true with reference to the things of God. It is our place to humbly receive the Word that God has given. That means restraining our curiosity where the Word is silent. And that means believing and obeying God’s truth even if we don’t like it.

Two orthodox doctrines that became immediate targets for “liberated” human reason in the Enlightenment—original sin and eternal conscious punishment for the lost—are not my favorites. But the Word of God teaches them and so I am obligated to receive them as true and to live accordingly.

I am afraid that too many people today reach conclusions as to what they believe concerning the Christian faith on the basis of their feelings and desires rather than the teaching of Scripture. As J. I. Packer remarked some years ago, “If you want to see folk damned something is wrong with you!” Of course this is true, but Packer went on to say that some of God’s truth is hard and one such truth is the Bible’s teaching concerning eternal hell.

It seems to me that the hard words of D. A. Carson are correct: “Despite the sincerity of their motives, one wonders more than a little to what extent the growing popularity of various forms of annihilationism and conditional immortality are a reflection of this age of pluralism. It is getting harder and harder to be faithful to the ‘hard lines’ of Scripture” (The Gagging of God: Christianity Confronts Pluralism [Zondervan, 1996], 536.). But the Lord requires nothing less of us than, by his grace, to be faithful.

In your experience what has been the status of the doctrine of hell among church members and in the thinking of those training to be pastors?
I have been active in local evangelical churches for forty years and in the training of pastors for thirty. Unfortunately, in my experience, the doctrine of hell has been neglected among church members and even in the thinking of those training to be pastors.


The words of Lesslie Newbigin are truer today than when he penned them in 1994: “It is one of the weaknesses of a great deal of contemporary Christianity that we do not speak of the last judgment and of the possibility of being finally lost” (“Confessing Christ in a Multi-Religion Society,” Scottish Bulletin of Evangelical Theology 12 [1994]: 130–31, quoted in Carson, The Gagging of God, 536).


Part of the blame should be placed at the feet of evangelical pastors, whom surveys show have been slow to teach and preach what the Bible says about hell. My study of hell in the mid-1990’s brought me to repentance because I was personally guilty of such neglect.


My experience has been that if we can bring hell to evangelicals’ minds and hearts, if we can move it from being a passive to an active doctrine, then they will begin to pray about their lost friends and loved ones as never before. That in turn motivates them to share the gospel as the Holy Spirit leads. And that produces fruit in terms of spiritual growth in the lives of the evangelists and salvation for some of those evangelized. 

How should the doctrine of hell be preached?

It should be preached by pastors who have a deep sense of Christ’s redeeming them from hell (see Sinclair B. Ferguson, “Pastoral Theology: The Preacher and Hell,” in Hell under Fire, 219–37). Such pastors must prayerfully, lovingly, and faithfully share the message of Jesus, the Redeemer of the world, and his apostles that those who die in their sins will suffer “eternal punishment” (Matt. 25:46), even “the punishment of eternal destruction away from the presence of the Lord and from the glory of his might” (2 Thess. 1:9). 

At times I have found it impossible not to weep as I speak of Christ suffering the pains of hell, of drinking the cup of God’s wrath for us, so that we do not have to do so. The Bible’s message of hell is a topic worthy of study, but in addition, it has to be something that moves us to action—to repentance, when we consider what our sins deserve; to prayer, out of compassion for the lost; to worship, when we consider what Christ endured to redeem us; and certainly, to witness, when we desire for others to know our great God and Savior.

Doomed to be Saved: The Problem of Universalism Today

From J. I. Packer:

If all people are, in the title of a 19th Century tract, 'Doomed to be Saved', then it follows that the decisiveness of decisions made in this life, and the urgency of evangelism here in this life, are undermined.  Other ways of loving your neighbour here in this life may now be considered as perhaps more important than seeking to win him or her to Christ.  And it is no accident that keenness on the social gospel, so-called, and universalist theology have gone hand in hand. (p. 171) 

This is a doctrine of salvation through, and out of, the state which the New Testament refers to in one place as 'perdition', in another place as 'eternal destruction', and in another as 'eternal punishment'.  It is an unqualified and unlimited optimism of grace.  Sin is a reality, hell is a reality: but God's grace is going to triumph in the end. (p. 176)

Collected Shorter Writings Vol. 1

Rob Bell, Hell, and the wisdom of Augustine

A couple of years ago I was chatting to a friend about the differences between online responses to theological debates and those found in print.  We were discussing the mud flung by N. T. Wright at the authors of Pierced For Our Transgressions.  By the time printed journals and evangelical newspapers had offered their comments and observations on that particular disturbance in the Force, the unrest about it in the blogosphere had well and truly come to an end.

Now it is Rob Bell's turn to trigger the sound of the air raid warning in much the same way as Steve Chalke did over penal substitution a few years back.  The doctrine under scrutiny has altered, but the reaction to it is very much along the same lines.  Whenever an article of orthodox Christian belief is questioned, challenged, or denied, whenever a well established biblical truth is "exposed" by a well known evangelical author or speaker as if all along we have been hoodwinked about what Jesus really meant, there is a twin response made by those seeking to defend the truth.

To begin with, aberrations from orthodoxy call for careful analysis, exposition and refutation.  The merits of an opposing position need to understood, fairly presented, and weighed.  Parts of an author's proposal need to be considered in the whole context of that work, or in other words, read in context.  This is all part and parcel of evaluation and refutation.  In the case of Rob Bell's Love Wins we have little to go on until the book has been published, read and digested.

Until then, despite all the noise, we will not have much to engage with.  What is he saying?  How is he interpreting Scripture?  What is he rejecting?  What conclusions has he drawn?  How will this affect the lives of those who embrace his teaching?  Provocative trailers aside, what is the substance of his position?  We will know much more when we have read the book.  I have read a few chapters of Love Wins, but I would like to read them in the context of the whole book.

Doubtless too there needs to be a frank look at the quality of the arguments, and the exposition of Scripture and logic that underpins them, aside from the personality and media image that accompanies them.  Bad and insubstantial arguments can travel a long way on the strength of the personality advocating them and not because of their inherent worth.

The second response offered when someone is moving away from orthodoxy and taking others with them, is the presentation of a clear statement, exposition, and defense of the particular truth under attack.  In addition to blog posts, articles, lectures and sermons appearing on the doctrine of hell it would not surprise me to see some new books and multi-author volumes too.  Not that we lack helpful resources.

For some time evangelicalism has adopted a culture of plausibility concerning the eternality and justice of hell, and has never come to terms with that fact that useful men can wreak havoc when they depart from sound doctrines.  However, we have not lacked men who have kept their nerve and refuted the arguments of the deniers of eternal punishment.

Fresh attacks on old truths, provided that they are of sufficient weight, do present us with an opportunity to look at the roots of a doctrine and our own precision and nuance in stating it.  We can always do a better job of articulating the truth, especially when our contemporary popular expositions of it are connected with the confessional and theological heritage of the church.

Finally, here is the wise counsel of Augustine on the benefits of heresies:

This predestination of the saints is certain and manifest; which necessity afterwards compelled me to defend more diligently and laboriously when I was discussing the subject in opposition to a certain new sect.  For I have learned that every separate heresy introduces into the Church its peculiar questions, which call for a more diligent defence of the Holy Scripture, than if no necessity of defence well and the e had arisen. 

For what was it that compelled me to defend, in that work of mine, with greater copiousness and fuller explanation those passages of the Scriptures in which predestination is set before us?  What, but the starting up of the Pelagians, who say that the grace of God is given to us according as we render ourselves deserving of it?

From On the Blessing of Perseverance, quoted by Calvin in De Aeterna Predestinatione Dei (1552).  The English translation by Henry Cole is found in Reformed Cofessions of the 16th and 17th Centuries in English Translation Volume 1: 1523-1552 (compiled by James T. Dennison, Jr.), p. 706-7

The real absence of Jesus from the pages of the Old Testament

Now I want to remind you, although you fully knew it, 

that Jesus, 

who saved a people out of the land of Egypt, 

afterward destroyed those who did not believe.

Jude 5 (ESV)

Most contemporary evangelicals adopt an approach to the doctrine of God in the Old Testament that is functionally modalist, or unitarian.  God is regarded as a person, with only a vague inkling, insufficient for its time, that within the Godhead there is a plurality of three distinct divine persons.

The Word of God and the Wisdom of God are taken to be personifications rather than persons, and the descriptions of the Spirit in personal terms (being grieved, instructing, and giving rest, see Neh. 9:20; Isa. 63:10, 14) are not given sufficient attention, even though they are every bit as important in establishing the personal nature and agency of the Spirit as the Pauline texts in 1 Cor. 2:13 and Eph. 4:30.  It is surely undeniable that in the Old Testament the work of the Spirit is the work of a divine person.

In the great Isaianic prophecies concerning the Messiah, who is he anointed with (11:1-3)?  Who sends the Messiah and the Spirit (42:1; 48:16; 61:1)?  Can we afford to think of this Spirit anointing in vague or impersonal terms when Isaiah also tells us that the Spirit give the people rest and that they grieved him in the wilderness (63:10-14)?

Is it not that case that Messianic Servant is described in terms reserved for deity ("high and lifted up" 52:13, see the use of this phrase in 6:1 and 57:15) whilst at the same time Isaiah tells us of his true and lowly humanity (49:1-7; 52:12-14; 53:2, 5, 9, 11 etc.)?

It may be more helpful to think of these great Isaianic prophecies as movie trailers for the gospels, giving us glimpses ahead of the release date, of the words and works of the principal actors in the drama of redemption.  The prophets were not telling a cryptic tale about the denouement of God's dealings with Israel, they were looking for the Christ, anointed with the Spirit and sent by God.  They had the privilege of projecting onto the screen the snapshots of revelation that foresignified Christ to come.

On the subject of Christ in the Old Testament here, again, is Irenaeus in Against Heresies:

For he who has brought in the end [of the law] has himself also brought in the beginning; and it is he who does himself say to Moses, "I have surely seen the affliction of my people which is in Egypt, and I have come down to deliver them;" it being customary from the beginning with the Word of God to ascend and descend for the purpose of saving those who were in afflication. (4.12.4)

But when he terms the disciples "the friends of God," he plainly declares himself to be the Word of God, whom Abraham also followed voluntarily and under no compulsion, because of the noble nature of his faith, and so became "the friend of God" [Jas. 2:23].  But the Word of God did not accept of the friendship of Abraham, as though he stood in need of it, for he was perfect from the beginning ("Before Abraham was," he says, "I am"), but that he in his goodness might bestow eternal life upon Abraham himself, inasmuch as the friendship of God imparts immortality to those who embrace it." (4.13.4)

In this manner, therefore, did they also see the Son of God as a man conversant with men, while they prophesied what was to happen, saying that he who was not come as yet was present, proclaiming also the impassible as subject to suffering, and declaring that he who was then in heaven had descended into the dust of death. (4.20.8)

And the Word spake to Moses, appearing before him "just as one might speak to his friend." (4.20.9)

However, it was not by means of visions alone which were seen, and words which were proclaimed, but also in actual works, that he was beheld by the prophets, in order that through them he might prefigure and and show forth future events beforehand. (4.20.12)