Epistemic Resonance: Hearing the Voice of Christ

~ Epistemic Resonance: Hearing the Voice of Christ ~

“O righteous Father, the world hath not known thee: but I have known thee, and these have known that thou hast sent me. And I have declared unto them thy name, and will declare it: that the love wherewith thou hast loved me may be in them, and I in them.” (Jn. 17:25-26 KJV)

Not “Father”, but RIGHTEOUS Father. Jesus, in this summary dialog with the Father, gives voice to that which we were correlated to know before the world ever was. Man was created for the throb of holiness and the very foundation of what he knows must be an eternal attribute resonates only to one voice. The voice of the Righteous God.

Jesus said that He had been declaring the Name of the Father to His disciples from the beginning and would continue to do so. Far from being a list of inflected or conjugated word groups, He was putting on exhibition the heart of the Father in His teaching and works. The very warp and woof of the Being of God. And that revelation is at base, a moral one.

Jesus predicated His testimony of the Father on the certain knowledge that man would only recognize the quality of goodness, which is the same as as righteousness.

“If ye then, being evil, know how to give good gifts unto your children, how much more shall your Father which is in heaven give good things to them that ask him?” (Matt. 7:11 KJV)

There it is, the presumption of epistemic recognition of the kind of Being that God must be to be worshiped in spirit and truth.

“What was from the beginning, what we have heard, what we have seen with our eyes, what we beheld and our hands handled, concerning the Word of Life … And this is the message we have heard from Him and announce to you, that God is light, and in Him there is no darkness at all. (1 Jn. 1:5-7 NAS)

We come back full circle to the first verse of Jesus’ high priestly prayer – that is, along with the affirmation of the kind of God the Father was, he also stated that the world did not know God. Indeed, Jesus’ word could find no place in the hearts of those who, by an uninterrupted selfish purpose of life, practiced prevarication against the truth.

Therefore I say that those who have been reconciled to God, can never countenance any hermeneutic or postulation as an exegesis of the way’s of God that He had not done all that He could in exhibiting that He was “a God of truth, without iniquity, just and right it He.” Consequently, as soon as I hear the following or anything like it as an explanation for the way’s of God:

//… God is being criticized for failing the test of justice…//

I say that is in diametric opposition to the fundamental hermeneutic that Jesus inculcated to the Apostles and those who followed him. But it is always present in the world. Indeed God seems to take that ethos head on in the following:

“Yet your fellow citizens say, ‘The way of the Lord is not right,’ when it is their own way that is not right. …Yet you say, ‘The way of the Lord is not right.’ O house of Israel, I will judge each of you according to his ways.” (Ezek. 33:17-20 NAS)

Upshot? We are to assume, above every thing else that seeks to establish it self as fundamental in our minds about the ways of God, that God is Righteous.

GOD IS LOVE (1 John 4:8 & 16)

Love is patient, love is kind, and is not jealous; love does not brag and is not arrogant, does not act unbecomingly; it does not seek its own, is not provoked, does not take into account a wrong suffered, does not rejoice in unrighteousness, but rejoices with the truth; bears all things, believes all things, hopes all things, endures all things. Love never fails; but if there are gifts of prophecy, they will be done away; if there are tongues, they will cease; if there is knowledge, it will be done away. For we know in part, and we prophesy in part; but when the perfect comes, the partial will be done away. When I was a child, I used to speak as a child, think as a child, reason as a child; when I became a man, I did away with childish things. For now we see in a mirror dimly, but then face to face; now I know in part, but then I shall know fully just as I also have been fully known. But now abide faith, hope, love, these three; but the greatest of these is love. (1 Cor. 13:4-14:1 NAS)

Love, will never be done away with or cease to be a Moral Attribute of God. And love is manifest in it’s intent and expression.

Since God is eternal, and He is not caused by blind impulse to act, it therefore follows that He choses love, based on some coherent reason.

We, being made in the image and likeness of God, intuit that “the highest good of being” consists in the experience of blessedness and happiness. It should be a first truth of reason therefore to know that God choses to regulate His actions to promote and preserve the blessedness and happiness of being among the Godhead. The eternal nature of His ontological essence being granted then the obligation to chose self regulation to promote the happiness and blessedness of the plurality of Being is as eternal as Himself.

His moral nature being what it is, and the value of the blessedness and happiness of being an eternal good, it follows that the “moral law” or rule that has guided God’s will, is love. He wills love or benevolence because no other rule of action promotes the blessedness and happiness of being. His will is predicated on His perfect knowledge of His own nature and that rule of action that will promote and preserve the highest good being.

So the foundation of what it is right or wrong does not reside in the will of any being.

“Who is a God like Thee, who pardons iniquity And passes over the rebellious act of the remnant of His possession? He does not retain His anger forever, Because He delights in unchanging love.” (Mic. 7:18 NAS)

If God *delights* in unchanging love (lovingkindness) then He has always delighted in lovingkindness. He is not a cosmic ameba endlessly propelled forward by the action of a flagella. That is not moral action; it is blind causality. Therefore God must delight in lovingkindness because of the value of it to the universal good of being.

We ourselves, even though tainted by sin, know how to give good gifts to our children for the shear pleasure of promoting their good of being. We delight in it.

Jesus commends the greater love of our Father in heaven on that basis. We are to trust that the same experience exists in and actualizes the Father.

The person who seems to delight in spiteful and cruel behavior, we know instinctively that they are either brain damaged or have done unspeakable damage to their moral nature.

“Thou hast loved righteousness, and hated wickedness; Therefore God, Thy God, has anointed Thee With the oil of joy above Thy fellows.” (Ps. 45:7 NAS)

If God sanctions the love of righteousness and hatred of wickedness he has always sanctioned the love of righteousness and hatred of wickedness.

This is of course a Messianic reference, so the connection to David’s *Lord* catapults this ethos into the very Godhead, as if there was any doubt.

The ground of “right and wrong” is founded in the high order of the Trinitarian Relationship where the highest good of being is chosen for its own sake. God’s will can never change that.

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Various Notes on 1 Cor. 13:7

7. Beareth all things—without speaking of what it has to bear. The same Greek verb as in 1 Co 9:12. It endures without divulging to the world personal distress. Literally said of holding fast like a watertight vessel; so the charitable man contains himself in silence from giving vent to what selfishness would prompt under personal hardship.

believeth all things—unsuspiciously believes all that is not palpably false, all that it can with a good conscience believe to the credit of another. Compare Jam 3:17, “easy to be entreated”; Greek, “easily persuaded.”

hopeth—what is good of another, even when others have ceased to hope.

Jamieson, R., Fausset, A. R., & Brown, D. (1997). Commentary Critical and Explanatory on the Whole Bible (Vol. 2, pp. 288–289). Oak Harbor, WA: Logos Research Systems, Inc.

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—believeth all things,—i.e., shows a trustful disposition which instead of suspiciously and malignantly surmising and exposing faults, is ever inclined to suppose the existence of a good not seen, and in failures to presume the existence of a right intention.—To this then is added,

—hopeth all things.—This denotes the disposition to hope for all good by looking unto God (comp. Phil. 1:7); confidently to expect the future victory of good in others, whatever may be the faults and imperfections which for the present bar such hope. [Many commentators are disposed to widen the acceptation of these two last qualities, and to give them a religious significance. So Jon. Edwards who regards the Apostle as here connecting love with faith and hope, thus showing how all the graces of Christianity are connected together in mutual dependence; and DE WETTE says: “ the religious ideas, faith, hope, patience, are too well known not to be supposed to come into play here. A proper confidence in our neighbor passes over in many respects into the faith we have in the wisdom and goodness of God; the hope, by virtue of which we anticipate good in relation to our fellow-men, mounts up into the hope we have in the final victory of the kingdom of God; and the patience with which we endure opposition for our neighbors’ sake, partakes of our steadfastness in doing battle for the kingdom of God. The true way therefore will be to interpret these statements both morally in relation to our neighbor, and religiously, in relation to God.” But, however true in itself, this expansion of thought may be, it is questionable whether the Apostle intended to give his language this scope].—From this there follows the ability for that which is expressed in the next clause,

Lange, J. P., Schaff, P., Kling, C. F., & Poor, D. W. (2008). A commentary on the Holy Scriptures: 1 Corinthians (p. 270). Bellingham, WA: Logos Bible Software.