Tag: God

“You Are Gods”: Making Sense of Psalm 82 and Jesus’ Use of It in John 10

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Psalm 82 is one of the most curious and potentially confusing passages in the Bible, because of this interesting statement: “I said, ‘You are gods, sons of the Most High, all of you’” (Psalm 82:6).

Who is this Psalm speaking to or about? If there is only one true and living God, then who are these “gods”? To make things even more interesting: Jesus quotes this passage from Psalm 82 in the Gospel of John, where he uses it in defense of His claim to be the Son of God!

In this post, we’ll explore the two main interpretive views of Psalm 82 and consider why Jesus referenced this passage in John 10.

What is Psalm 82 Describing?

Psalm 82 opens with these words:

“God has taken his place in the divine council;
in the midst of the gods he holds judgment.” (Psalm 82:1 ESV)

This brings up some important questions: “Who is in this ‘divine council’?,” and “Who are these ‘gods’?” – not to mention: “Why is God judging them?”

The rest of the psalm gives some clues to help us answer these questions. First of all, God rebukes these “gods” for ruling unjustly, showing partiality to the wicked, and failing to defend the weak and the needy (verses 2–4). He then pronounces judgment:

“I said, ‘You are gods, sons of the Most High, all of you;
nevertheless, like men you shall die,
and fall like any prince.’” (Psalm 82:6–7)

The psalm concludes with a plea for God Himself to rise up and judge the earth, because all nations ultimately belong to Him (vs 8).

So the central question is: Who are these “gods” whom God rebukes and condemns?

View 1: The “gods” are Human Judges or Rulers

The most widely held view throughout Jewish and Christian history is that Psalm 82 refers to human rulers—especially judges—within Israel. But of course, this view leaves the question: “Why call human judges or rulers ‘gods’?”

The Rationale for this View:

  1. “Elohim” Can Refer to Human Authorities
    While elohim is most often used for God, it can also be used in a representative or functional sense. In passages like Exodus 21:6 and Exodus 22:8–9, elohim appears to refer to human judges acting in God’s name.
  2. The Context Is a Courtroom
    Psalm 82 is filled with courtroom language: judging, ruling unjustly, defending the poor, showing partiality. These are precisely the responsibilities assigned to human judges under the Mosaic Law.
  3. The Moral Failure Fits Human Leaders
    The rebuke (failing to protect the weak and ruling unjustly) seems to apply to the actions of corrupt human rulers. Throughout the prophets, God consistently condemns Israel’s leaders for these exact sins (e.g., Isaiah 1, Micah 3).
  4. “You Will Die Like Men” Emphasizes Their Mortality
    Verse 7 states that despite their lofty position, these “gods” will die like ordinary humans. This makes sense if the Psalm is addressing rulers who have forgotten that their authority is temporary and accountable to God.

Summary of View 1

In this reading, Psalm 82 teaches that human judges, entrusted with God’s authority, have abused their power and/or neglected their calling. God reminds them that even though they function as His representatives on Earth (cf. Romans 13:4,6), they are not divine—and they will face judgment for their transgressions.

View 2: The Divine Council (Heavenly Beings)

A second view, popularized in recent decades by scholars such as Michael Heiser and others who have studied the ancient Near East, argues that Psalm 82 refers to supernatural beings, who are members of a heavenly “divine council.”

The Rationale for this View:

  1. The Language of a “Divine Council”
    Psalm 82:1 describes God standing “in the midst of the gods,” which some argue mirrors ancient Near Eastern imagery of a heavenly council of spiritual beings.
  2. “Sons of the Most High”
    This phrase is sometimes associated with heavenly beings elsewhere in Scripture (e.g., Job 1–2).
  3. Cosmic Scope of Judgment
    Some proponents argue that the Psalm envisions God judging spiritual rulers over the nations, not merely human officials in Israel.

Not Polytheism

It’s important to note that proponents of this view are not polytheists and do not believe in the existence of other gods. The True and Living God is not just one god among equals; instead, God is judging other created spiritual beings who are called “gods” only in the sense that they are spiritual beings given power to rule, yet they are utterly subordinate to Him and are subject to death and judgment.

To support this view, Michael Heiser points to Deuteronomy 32:7-9 as an important corollary:

Remember the days of old;
consider the years of many generations;
ask your father, and he will show you,
your elders, and they will tell you.
When the Most High gave to the nations their inheritance,
when he divided mankind,
he fixed the borders of the peoples
according to the number of the sons of God.
But the LORD’S portion is his people,
Jacob his allotted heritage. (Deuteronomy 32:7-9)

Heiser states that this verse is describing how God divided the nations of mankind into regions, over which He then appointed spiritual beings (i.e. angels) to govern over them, and God gave them authority to oversee those human populations in the regions determined for their habitation (cf. Acts 17:26). Finally, God declared that the nation of Israel would be under his own purview, since they were his own special people whom he had created for his purposes.

An explanation of this view can be found in this video:

Jesus and Psalm 82 in John 10:34–36

Rather than hiding from or avoiding this potentially controversial choice of words in Psalm 82, Jesus brings up this passage in John 10, in a conversation with the Jewish Religious Leaders. In John 10, Jesus had just said, “I and the Father are one” (John 10:30). The Jewish leaders responded to that by picking up stones to kill Jesus for committing blasphemy. Jesus responded by saying:

“Is it not written in your Law, ‘I said, you are gods’?
If he called them gods to whom the word of God came—and Scripture cannot be broken—do you say of him whom the Father consecrated and sent into the world, ‘You are blaspheming,’ because I said, ‘I am the Son of God’?” (John 10:34–36)

What Jesus Was (and Was Not) Doing

Jesus was not saying, “I am just one god among many.” Nor was He saying, “Everyone is divine.”

Instead, Jesus was making a legal and rhetorical argument—known as a qal wahomer (“from the lesser to the greater”).

Here’s the logic:

  • If Scripture can refer to human (or otherwise created) authorities as “gods”—because they were entrusted with God’s word and authority—
  • Then how can it be blasphemy for the one whom the Father has sanctified and sent into the world to call Himself “the Son of God”?

His argument is that: If those created beings were called “sons of God,” and that was put in the Bible – then, how can it be wrong for Jesus to call himself the Son of God, since he (Jesus) is even greater than them?

If Psalm 82 is referring to human figures, then Jesus’ point is that fallible humans were called “gods” in the Bible when they were endowed with authority from God. If Psalm 82 is referring to spiritual beings, Jesus is claiming that created and fallible angels (literally: “messengers”) from God can be referred to as “gods” without it being blasphemy, and therefore since he has been sent by the Father as the ultimate messenger of His Word, then it is not blasphemy for him to call himself the “Son of God.”

Rather than undermining Jesus’ deity, this passage strengthens that claim. Jesus distinguishes Himself from those “gods” because:

  • They received the word of God, but He is the Word made flesh.
  • They were appointed temporarily, but He was consecrated and sent by the Father.
  • They would die like men, but He would lay down His life and take it up again.

Theological Implications

Psalm 82 reminds us that God takes justice seriously. Authority — whether religious, political, or spiritual — is always accountable to Him. Leaders who exploit power or ignore the vulnerable will be subject to divine judgment.

John 10 reminds us that Jesus is not merely a representative of God or a messenger from God; He is God the Son.

And what’s incredible about this, is that the One who judges unjust rulers is the same one who came to take the judgment for our sins, by being judged in our place on the cross.

The irony of Jesus’ crucifixion therefore, is that the religious leaders who accused Jesus of blasphemy were actually the exact kind of people Psalm 82 was referring to: leaders who misused their God-given authority. All the while, the true judge of Psalm 82 was allowing himself to be condemned, so that sinners like us could be saved.

What Does It Mean That Jesus Reconciled “All Things” in Heaven and on Earth?

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The Young Adults group at White Fields Church is currently studying through Colossians, and this question came up about Colossians 1:20:

Colossians 1:20 says that Jesus reconciled “all things“ to Himself — including things in heaven. What does that mean? Why would things in heaven need reconciliation?

According to John McRay in his commentary on Colossians in the Evangelical Commentary on the Bible, the majority of exegetes today consider Colossians 1:15–20 to be a pre-Pauline hymn that Paul reworked for his own special application. [1]

A Cosmic Savior for a Cosmic Problem

Colossians 1:16 stated that all things were created in, through and for Christ. However, the unity of and harmony of the cosmos was affected by “the fall” and the introduction of sin into the world.

Colossians 1:19–20 says:

“For in him all the fullness of God was pleased to dwell, and through him to reconcile to himself all things, whether on earth or in heaven, making peace by the blood of his cross.”

Paul’s point in this section is to show that Jesus is not only the Savior of human souls, He is the redeemer of all creation.

Genesis 3 describes how sin didn’t only affect individual hearts, it also disrupted the harmony of the entire created order: “Cursed is the ground because of you…thorns and thistles it shall bring forth for you” – Genesis 3:17-28).

Romans 8:19–22 describes how creation itself has been “groaning” and longing for restoration. The world itself is broken, and the scope of Jesus’ redeeming work is as wide as the scope of the damage caused by sin.

It was God’s good pleasure to reconcile all things through Christ.

The Greek word used here, apokatallassō, refers to the act of restoring a relationship to harmony. The purpose of Christ’s work was to bring all things created by Him and for Him into harmonious relationship.

Peter O’Brian explains it like this: “Heaven and earth have been brought back to the order for which God made them. The universe is under its Lord, and cosmic peace has been restored. Reconciliation and making peace (which includes the idea of pacification, i.e. over-throwing evil) are used synonymously to describe the mighty work which Christ achieved in history through his death on the cross as a sacrifice (Rom. 3:25; 1 Cor. 11:25; Eph. 1:7).” [2]

Why “Things in Heaven”?

We might think of heaven as a place untouched by sin. So why does it say that Jesus reconciled “things in heaven”?

Sin in the Heavenly Realm

The Bible tells us that rebellion against God predated sin on earth; sin started in the heavenly realm, with Satan and other fallen angels (cf. Revelation 12:7–9). There was a fracture in the spiritual realm before humanity ever sinned, which is why we see the deceiving serpent in the garden, tempting the first man and woman to follow him in the way of sin.

Hebrews 9:23 talks about “heavenly things” being purified by Christ’s sacrifice. The cosmic order was disrupted by angelic rebellion, and Christ’s victory defeats and expels evil.

Christ’s Work Restores the Order of the Universe

Colossians 1 talks about spiritual powers (“thrones, dominions, rulers, authorities”). Later in the letter, Paul says that Jesus disarmed and triumphed over them (Colossians 2:15). Part of His reconciling work is bringing all spiritual powers back into proper relation to God — whether by willing obedience or final subjugation.

Peter O’Brien explains:

The peace which Christ has brought may be ‘freely accepted, or … compulsorily imposed’ (F. F. Bruce). The principalities and powers over whom God has triumphed (Colossians 2:15) did not gladly surrender to God’s grace. They were ‘pacified’. They continue to exist, opposed to men and women (cf. Rom. 8:38–39), but they cannot finally harm the person who is in Christ and their overthrow in the future is assured (1 Cor. 15:24–28; see on 2:15). [3]

A Hebrew expression for totality

The phrase “in heaven or on earth” may also be seen as a Hebrew way of saying “everything that exists,” like how in Genesis 1:1 it says that “the heavens and the earth.”

What This Verse Does Not Mean

This verse is not teaching “universalism” – the idea that everyone will eventually be saved. Throughout the Bible, and by Jesus Himself, it is clearly stated that some will reject God and face eternal judgment (e.g. Revelation 20; Matthew 25:46).

Again, O’Brien explains:

Further, it cannot be assumed from this verse that all sinful men and women have freely accepted the peace achieved through Christ’s death. Although all things will finally unite to bow in the name of Jesus and to acknowledge him as Lord (Phil. 2:10–11), it is not to be supposed that this will be done gladly by all, and to suggest that v 20 points to a universal reconciliation in which every person will finally enjoy the blessings of salvation is unwarranted. [4]

So “reconciliation” here means the restoration of Christ’s lordship over all, not salvation for all. As it says in Philippians 2:10-11, one day, at the name of Jesus every knee will bow, in heaven and on earth and under the earth, and every tongue will confess that Jesus Christ is Lord, to the glory of God the Father. In other words, every creature will acknowledge Jesus as Lord — either joyfully as Redeemer or reluctantly as Judge.

In Summary

What this means for us is that the gospel has bigger implications than many people often imagine: Jesus didn’t only come to save individual souls — He came to renew the universe.

Through Jesus’ saving work:

  • People are reconciled to God
  • Creation will one day be made new
  • Evil forces are defeated and brought into submission to Jesus
  • Cosmic peace will be achieved under Jesus’ reign

This means that the death and resurrection of Jesus was the turning point for the entire universe.

We now live in the “dawn” (2 Peter 1:19), in which the light of the new day has broken the darkness, and it is only a matter of time until the darkness is dispelled completely.

And if you belong to Jesus through faith in Him, you are already part of the new creation that He is bringing about!

Footnotes

  1. John McRay, “Colossians,” in Evangelical Commentary on the Bible, vol. 3, Baker Reference Library (Grand Rapids, MI: Baker Book House, 1995), 1053.
  2. Peter T. O’Brien, “Colossians,” in New Bible Commentary: 21st Century Edition, ed. D. A. Carson et al., 4th ed. (Leicester, England; Downers Grove, IL: Inter-Varsity Press, 1994), 1267.
  3. Ibid.
  4. Ibid.

A Band Called LoveSong – Docuseries Out Now

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As a young Christian, by God’s providence, I ended up in a church which had been founded as a result of the “Jesus Movement” of the 1960’s and 70’s, which many people have said was the last great revival of our recent times.

My pastor, Tom Stipe, was a big part of the Jesus Movement and the famous stories of “the tent” at Calvary Chapel in Costa Mesa, CA – which was the temporary sanctuary the church used while their new building was being built. During those times, Tom oversaw the Saturday night outreaches with Christian bands, and then he would share the gospel with those who had gathered to hear the bands. Tom went on to found Maranatha! Music before moving to Colorado to plant a church in Boulder, which later moved to Denver – and which I joined early in early 2000.

Recently a new documentary series came out about the music of the Jesus Movement, focused on one of the great bands from the era called LoveSong. The docuseries is out now on Amazon Prime Video and on SalemNOW. You can also find more information about it by visiting the aBandCalledLoveSong.com.

This documentary tells the story of the Jesus Movement through the eyes of the band, including their famous audition with Pastor Chuck Smith, and the birth of Contemporary Christian Music.

This docuseries reflects the essence and identity of the Calvary Chapel movement and the ongoing legacy of its ministry. I recommend that you check it out!

The Gospel in the Midst of Grief: Lessons from Widowhood – with Susan VandePol

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What does faithful, biblical care for widows look like, and why does the Bible say that it is at the heart of “pure religion”?

In this episode of the Theology for the People Podcast, I speak with Susan VandePol. Susan became a widow when her husband—a Los Angeles City firefighter—died following a line-of-duty exposure. Out of her own grief the Lord led her to create practical protocols for fire departments and churches, and to host deeply healing widows’ retreats.

In this conversation we cover:

  • Why you don’t “stop” being a widow—even after remarriage
  • How Scripture frames widowhood (the “quartet of the vulnerable,” James 1:27, Luke 18)
  • “Pruning” grief: letting God move grief toward health and fruit
  • Presence over platitudes: what helps, what harms
  • A simple, sustainable church protocol (care that intentionally extends to two years)
  • How ministering to widows purifies the whole church

Resources mentioned:

About Susan VandePol:

Widow, author, and founder of Matters of Life and Breath, Susan equips churches and first-responder communities to care wisely and biblically for widows. She and her husband (a trauma specialist) also serve internationally with grief and trauma care.

Follow Theology for the People on YouTube: ⁠https://www.youtube.com/@theologyforthepeople

Click here to listen to the episode, or listen in the embedded player below.

The Gospel in the Midst of Grief: Lessons from Widowhood – with Susan VandePol – Theology for the People

What does faithful, biblical care for widows look like, and why does the Bible say that it is at the heart of "pure religion"?Susan VandePol became a widow when her husband—a Los Angeles City firefighter—died following a line-of-duty exposure. Out of her own grief the Lord led her to create practical protocols for fire departments and churches, and to host deeply healing widows’ retreats.In this conversation we cover:• Why you don’t “stop” being a widow—even after remarriage• How Scripture frames widowhood (the “quartet of the vulnerable,” James 1:27, Luke 18)• “Pruning” grief: letting God move grief toward health and fruit• Presence over platitudes: what helps, what harms• A simple, sustainable church protocol (care that intentionally extends to two years)• How ministering to widows purifies the whole churchResources mentioned:• Church Protocol for Widow Care – Matters of Life and Breath (download free)• Fire Department Widow Protocol – Matters of Life and Breath (free)• Widows’ Retreat (West Michigan, Oct 17–19) – registration details via the Matters of Life and Breath websiteAbout Susan VandePolWidow, author, and founder of Matters of Life and Breath, Susan equips churches and first-responder communities to care wisely and biblically for widows. She and her husband (a trauma specialist) also serve internationally with grief and trauma care.⏩ If this helped you, please share it with a friend and subscribe for more conversations that bring theology to the people!

I have recently started posting more on the Theology for the People YouTube channel. You can watch this interview on video here:

Lord, Have Mercy

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Yesterday, I was deeply grieved to hear the news of the killing of Charlie Kirk and the shooting at Evergreen High School here in Colorado.

Charlie Kirk

Charlie Kirk rose in fame because of his advocacy for conservative social and economic issues. In recent years, he also became an outspoken Christian. Ever since the pandemic, his focus on faith in Jesus as the ultimate answer became even more pronounced. He was also a father and a husband.

One thing I always appreciated about Charlie was the way that he welcomed polite and calm dialogue with people who had opposing views. Even if someone disagrees with another person’s political positions or opinions on things like gender and identity, that does not warrant murdering them and leaving their children fatherless.

Evergreen High School

I grew up in Jefferson County, which means that I played baseball at Evergreen High School. A good friend and fellow pastor is on staff there, and his daughter is a student.

When I heard about the shooting at Evergreen High School (a JeffCo Public School), it reminded me of April 20, 1999 – a day I will never forget: I was a sophomore in high school, also in a JeffCo Public School, when the shooting at Columbine High School (another JeffCo Public School) took place. There were people I knew at the school that day, and it shaped my final two years of high school in a major way – as it did our country, and the world.

Thankfully my friend and his daughter were not harmed, but the sense of unease that one gets after experiencing something like this lasts well beyond the event.

Pray

  • Please pray for our country, and for the hurting and frustrated individuals who are considering hurting others.
  • Please pray for healing and peace in the hearts and minds of those who witnessed or were affected by these tragic events.
  • Join me in praying what Jesus taught us:

Our Father in heaven, hallowed be your name.
Your kingdom come, your will be done, on earth as it is in heaven.
Give us this day our daily bread,
and forgive us our debts, as we also have forgiven our debtors.
And lead us not into temptation, but deliver us from evil.

How Did We Get the Bible? Exploring the Formation of the Biblical Canon – with Shane Angland

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In this episode of the Theology for the People Podcast, I speak with Shane Angland about the question of how we got the Bible in its current form.

Shane has been a recurring guest on the podcast, and he has a keen mind and knowledge of historical theology. Shane lives in Ennis, Ireland where he serves at Ennis Evangelical Church. He holds a Masters of Divinity from Dallas Theological Seminary, and has served as a missionary in Ukraine.

From the formation of the Old and New Testaments to the question of the Apocrypha, to the impact of the Council of Trent, this conversation offers clarity on why the Bible is trusted as God’s inspired Word.

Key Topics Discussed

  • What is the Canon?
    • Definition: The canon is the list of inspired, authoritative Scriptures distinguished from other valuable writings.
    • Theological foundation: Scripture is “breathed forth” by God, carrying unique authority for the church (2 Timothy 3:16).
  • Old Testament Canon Formation
    • Begins with God’s redemptive acts, particularly after the Exodus and Sinai covenant (Exodus 24, Deuteronomy 31).
    • Jewish recognition of inspired texts from Moses to Malachi, with a prophetic silence post-Persian era.
    • Josephus and first-century Jewish consensus on 22 books (equivalent to the 39 books in modern Old Testaments).
    • No explicit criteria articulated, but guided by the Holy Spirit and covenantal context.
  • The Apocrypha and Deuterocanonical Books
    • Includes books like Tobit, Judith, Wisdom, Sirach, 1 & 2 Maccabees, Baruch, and additions to Esther and Daniel.
    • Historical debate: Some early Christians (e.g., Augustine) accepted these books, while others (e.g., Jerome) did not, aligning with Jewish tradition.
    • Council of Trent (1546): Roman Catholic Church dogmatically defined these books as canonical, partly in response to Reformation emphasis on scriptural authority (e.g., for doctrines like purgatory).
    • Eastern Orthodox churches maintain an open canon, avoiding infallible rulings.
  • New Testament Canon Formation
    • Tied to the new covenant and apostolic authority, with writings by or connected to apostles (e.g., Mark linked to Peter, Luke to Paul).
    • Criteria: Apostolic origin, Christ-centered message, and widespread church use in worship.
    • Early recognition: By the late first century, apostolic writings were distinguished (e.g., Clement’s letters vs. Paul’s epistles).
    • By the second century, 22–23 of the 27 books were widely accepted, with minor debates on smaller texts (e.g., 2 Peter, 3 John).
  • Misconceptions Addressed
    • Myth: The Council of Nicaea (325 CE) decided the canon. Reality: Nicaea focused on church governance, not canon selection.
    • Myth: Early Christians chose from hundreds of gospels. Reality: The four canonical gospels were the earliest, apostolic, and widely used.
    • Gnostic “gospels” (e.g., Gospel of Judas) lack historical or apostolic credibility and were not serious contenders.
  • Why the Delay in Formal Canon Lists of the New Testament?
    • The early church was decentralized, persecuted, and lacked centralized authority to compile lists.
    • Canonical texts were illegal, and possession could lead to martyrdom (e.g., 180 CE Carthage trial).
    • Earliest clear list: Athanasius’ Easter Letter (367 CE), reflecting existing church consensus.
  • Confidence in Scripture
    • The Bible’s unity across 66 books, three languages, and 1,500 years testifies to its divine inspiration.
    • The early church’s careful discernment reflects wisdom, not uncertainty.
    • Romans 3:2 affirms the Jewish role in preserving the Old Testament oracles, reinforcing trust in the canon’s reliability.

Resources Mentioned

  • Michael Kruger’s work on the canon (e.g., Canon Revisited).
  • Josephus’ Against Apion for first-century Jewish canon insights.
  • Augustine’s On Christian Doctrine.

Quotable Moments

  • “The canon begins with God’s work of redemption, not human decisions.” – Shane
  • “The church doesn’t establish the canon; it recognizes it through the Holy Spirit.” – Shane
  • “The Bible’s coherent message across 1,500 years is a miracle of God’s inspiration.” – Shane

Click here to listen to the episode, or listen in the embedded player below.

How Did We Get the Bible? Exploring the Formation of the Biblical Canon – with Shane Angland Th.M – Theology for the People

In this episode, Nick Cady and Shane Angland tackle the critical question: How did the Bible come to be? They explore the formation of the biblical canon, addressing misconceptions, historical processes, and the theological significance of Scripture. From the Old Testament’s roots in God’s redemptive work to the New Testament’s apostolic authority, this conversation offers clarity on why the Bible is trusted as God’s inspired Word. They also discuss the Apocrypha, the Council of Trent’s impact, and how early Jewish and Christian communities recognized canonical texts.Connect with Theology for the PeopleWebsite: theologyforthepeople.comFollow on X: @nickcady

What is the Baptism of the Holy Spirit – with Dr. Alan Stoddard

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In this episode of the Theology for the People Podcast, I speak with Dr. Alan Stoddard, who interviews me about the baptism of the Holy Spirit.

What is the baptism of the Holy Spirit? Does it happen simultaneously with salvation, or is it a subsequent experience? How should our understanding of the baptism with the Holy Spirit shape our practice in the church?

Alan is a pastor and church planter with over 25 years of ministry experience. Alan holds a Master’s Degree from Southwestern Seminary, and a Doctorate in preaching from Gordon Conwell. 
Both Nick and Alan serve as Adjunct Professors at Calvary Chapel Bible College. Alan also teaches at Rockbridge Seminary. Nick and Alan also serve on the Leadership Team of Expositors Collective.
This year, on Easter Sunday, Alan launched a new church plant called Imagine Church in Cressen, Texas.

In this episode, Nick and Alan discuss the prepositional approach to understanding the Spirit’s work, and how it helps to address some common questions and even some misconceptions about the baptism of the Holy Spirit.

Resources to check out:
• Perspectives on Spirit Baptism – book, recommended by Alan
• Article by Nick: “Is the “Baptism in the Spirit” the Same as Being “Filled” With the Holy Spirit? Yes and No. Here’s Why”
• Subscribe to the Theology for the People Podcast for more episodes.

Click here to listen to the episode, or listen in the embedded player below.

What is the Baptism of the Holy Spirit – with Dr. Alan Stoddard – Theology for the People

What is the baptism of the Holy Spirit? Does it happen simultaneously with salvation, or is it a subsequent experience? How should our understanding of the baptism with the Holy Spirit shape our practice in the church? In this episode, Pastor Nick Cady is interviewed by Dr. Alan Stoddard about this topic.Alan is a pastor and church planter with over 25 years of ministry experience. Alan holds a Master’s Degree from Southwestern Seminary, and a Doctorate in preaching from Gordon Conwell. Both Nick and Alan serve as Adjunct Professors at Calvary Chapel Bible College. Alan also teaches at Rockbridge Seminary. Nick and Alan also serve on the Leadership Team of Expositors Collective. This year, on Easter Sunday, Alan launched a new church plant called Imagine Church in Cressen, Texas.In this episode, Nick and Alan discuss the prepositional approach to understanding the Spirit’s work, and how it helps to address some common questions and even some misconceptions about the baptism of the Holy Spirit.Resources to check out: Perspectives on Spirit Baptism – book, recommended by AlanArticle by Nick: "Is the “Baptism in the Spirit” the Same as Being “Filled” With the Holy Spirit? Yes and No. Here’s Why"Subscribe to Theology for the People for more episodes.Visit the Theology for the People website and blog

The First Council of Nicaea: What Actually Happened & Why Does It Matter?

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When we talk about “the Early Church” many people’s minds immediately go to the first generation of Christianity, recorded in the Book of Acts and addressed in the New Testament. But what happened after that, and why does it matter for Christians living today?

Matt Pursley is the Executive Pastor at Park Hill Church in San Diego, California. He has a Masters in Christian History, and in this episode, Matt and I discuss the First Council of Nicaea: what led to it and what it produced.

We address many of the common misconceptions about Nicaea, and we discuss the early heresies of Marcionism, Gnosticism, and Arianism, and why it’s important for Christians today to understand those heresies, and why they were rejected.

Along the way we also talk about Jordan Peterson, who Matt says is a modern Marcionite, and how the errors of both liberalism and fundamentalism have a similar origin.

Click here to listen to the episode, or listen in the embedded player below.

The First Council of Nicaea: What Actually Happened & Why Does It Matter for Us Today? – Theology for the People

When we talk about “the Early Church” many people’s minds immediately go to the first generation of Christianity, recorded in the Book of Acts and addressed in the New Testament. But what happened after that, and why does it matter for Christians living today? Matt Pursley is the Executive Pastor at Park Hill Church in San Diego, California. He has a Masters in Christian History, and in this episode, Matt and I discuss the First Council of Nicaea: what led to it and what it produced. We address many of the common misconceptions about Nicaea, and we discuss the early heresies of Marcionism, Gnosticism, and Arianism, and why it’s important for Christians today to understand those heresies, and why they were rejected. Along the way we also talk about Jordan Peterson, who Matt says is a modern Marcionite, and how the errors of both liberalism and fundamentalism have a similar origin. Visit the Theology for the People website at nickcady.org

Understanding the Person and Work of the Holy Spirit – with Fred Sanders

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Who is the Holy Spirit, and how does an understanding of the person and work of the Holy Spirit contribute to our life and faith as believers in Jesus?

In this episode of the Theology for the People podcast, I speak with Fred Sanders. Fred is professor of theology at the Torrey Honors College at Biola University. He is the author of a much sought-after series of theological comic books, as well as the recently published book, The Holy Spirit: An Introduction, which is part of the Short Studies in Systematic Theology series put out by Crossway Publishing.

Fred has focused much of his theological work on the topic of the Trinity, so when it comes to talking about the person and work of the Holy Spirit, he has a unique and helpful perspective.

In this episode we talk about what the Bible says and doesn’t say about the Holy Spirit, whether it’s okay to pray to the Holy Spirit, and more.

Click here to listen to the episode, or listen in the embedded player below.

Understanding the Person and Work of the Holy Spirit – with Fred Sanders – Theology for the People

Who is the Holy Spirit, and how does an understanding of the person and work of the Holy Spirit contribute to our life and faith as believers in Jesus?  Fred Sanders is professor of theology at the Torrey Honors College at Biola University. He is the author of a much sought-after series of theological comic books, as well as the recently published book, The Holy Spirit: an Introduction, which is part of the Short Studies in Systematic Theology series put out by Crossway Publishing. Fred has focused much of his theological work on the topic of the Trinity, so when it comes to talking about the person and work of the Holy Spirit, he has a unique and helpful perspective.  In this episode we talk about what the Bible says and doesn’t say about the Holy Spirit, whether it’s okay to pray to the Holy Spirit, and more. Make sure to visit the Theology for the People website at nickcady.org

The Trinity: Ontological & Economic

Published on by nickcady1 Comment

As Christians, we confess that there is one God who eternally exists in three distinct persons: Father, Son, and Holy Spirit.

The three persons of the Trinity are equal in power and glory, are co-eternal, and are of the same essence (Ousia in Greek).

The Father is God, the Son is God, the Spirit is God, but the Father is not the Son, the Son is not the Father, nor is the Spirit the Father or the Son. 

The three persons of the Trinity also have unique functions, and relate to each other in unique ways. As a result, we can speak about the Trinity in two ways: the “Ontological Trinity” and the “Economic Trinity.”

Ontological Trinity

“Ontological” has to doing with “being.” So, to speak of the Ontological Trinity is to explain who God is, and who the three persons of the Godhead are. 

The major ecumenical councils of the church, such as Nicaea and Chalcedon, focused on the ontological nature of the persons of the Trinity, and affirmed that Jesus, the Son, is very God of very God, and that the Holy Spirit is not an impersonal force, but is, indeed, God. 

So, to speak about the Trinity ontologically, is to affirm both the divine nature and the unique personhood of the three persons of the Trinity.

Economic Trinity

“Economic” has to do with action, roles, and function: what God (and each person of the Godhead) does.

So, when we take an economic view of the Trinity, we are talking about the things which the Father does, or which the Spirit does, which are unique to that person of the Godhead.

For example, it is the role and function of the Holy Spirit to perform the sealing and sanctifying functions of God in the life of a believer.

Jesus, the divine Son, uniquely took on human flesh, came to Earth, lived a sinless life, and died on a cross for our redemption. 

The Father sent the Son, the Son submitted to the Father and obeyed the Father, the Father and the Son sent the Spirit. The Spirit glorifies and points to the Son. The Son glorifies the Father. The Father exalts the Son. The Son ever lives to make intercession for us. The Spirit indwells believers, reminding them of what the Son said, and bringing about conviction of sin, righteousness, and judgment.

Application

One important application of these principles, is the understanding that economic actions, such as submission, leadership, and difference of roles, does not diminish or take away from a person’s ontological identity, value, dignity, or identity.

This is communicated explicitly in Philippians 2, where we are told that Jesus, although he was equal with the Father, as God (ontologically), did not regard equality with [the Father] (economically) something to be grasped, but emptied himself, taking the form of a servant, being born in the likeness of men, and humbled himself in obedience, even to the point of death on a cross. 

The point here is that Jesus’ economic activity did not detract from his ontological nature. 

A point of application is made in the New Testament, in the complementary roles of men and women in the church. Though men are called to teach and exercise authority in the “household of God” (1 Timothy 3:15), this does not diminish or take away from the ontological equality of men and women as human beings, and as children of God, but is rather a matter of economic function. If this is true of the Trinity (and clearly it is), then it should not surprise us that it is true in the “household of God,” acted out by those who reflect His image to the world.

For more on this, check out this discussion of 1 Timothy 2:8-15, which I had with my wife, Rosemary, for our church’s weekly Sermon Extra video: