Tag Archives: New Creation

Edward Taylor, The Daintiest Draft.5

17 Sunday Jan 2021

Posted by in Edward Taylor, Puritan

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At this point, Taylor turns to petition in his prayer. The first part of the poem lays the ground for the prayer, the nature of the need, the greatness of the Savior, and praise. But there he comes to ask that this “sovereign solder” come to repair.

It is a rather musical stanza, particularly relying upon alliteration of R: Rod, bRanch, repair, ridge, rib, rafter, gRace, renew, gRace; D: David, deck, do, ridge, guilD; B: Branch, bough, blood bad, ridge, riB. 

There is the contrast of the Rod and Branch versus the “flesh and blood bag” (which is a ghastly image). 

In line 25, Taylor puts the emphasis on Branch, by placing it immediately after the pause and beginning the second half of the stanza with a trochee rather than iamb: BRANCH of his BOUGH.

Thou Rod of David’s root, Branch of his bough (25)

My Lord, repair thy palace. Deck thy place.

I’m but a flesh and blood bag; Oh! Do thou

Still, plate, ridge, rib, and rafter me with grace.

Renew my soul, and guild it all within:

And hang thy saving grace on every pin. (30)

The prayer is direct, “Repair thy palace.”  He gives details of the repair which must be done in lines 28-30:

Still, plate, ridge, rib, and rafter me with grace.

Renew my soul, and guild it all within:

And hang thy saving grace on every pin

Every element is to be remade “hang thy saving grace on every pin.” The revision is to be total.

The reference to Christ as a “branch” has prophetic warrant. In Isaiah 11, we read:

Isaiah 11:1–2 (AV) 

1 And there shall come forth a rod out of the stem of Jesse, and a Branch shall grow out of his roots: 2 And the spirit of the LORD shall rest upon him, the spirit of wisdom and understanding, the spirit of counsel and might, the spirit of knowledge and of the fear of the LORD; 

The Branch from the stem of Jesse (King David’s father) is plainly the Lord. 

Jeremiah 33:14–16 (AV)

14 Behold, the days come, saith the LORD, that I will perform that good thing which I have promised unto the house of Israel and to the house of Judah. 15 In those days, and at that time, will I cause the Branch of righteousness to grow up unto David; and he shall execute judgment and righteousness in the land. 16 In those days shall Judah be saved, and Jerusalem shall dwell safely: and this is the name wherewith she shall be called, The LORD our righteousness.

The prophetic references to Christ as the “Branch” are in the context of the coming of Christ are both in the context of the restoration and repair the Christ (the anointed one) will bring. The full context of the Isaiah prophecy reads:

Isaiah 11:1–9 (AV)

1 And there shall come forth a rod out of the stem of Jesse, and a Branch shall grow out of his roots: 2 And the spirit of the LORD shall rest upon him, the spirit of wisdom and understanding, the spirit of counsel and might, the spirit of knowledge and of the fear of the LORD; 3 And shall make him of quick understanding in the fear of the LORD: and he shall not judge after the sight of his eyes, neither reprove after the hearing of his ears: 4 But with righteousness shall he judge the poor, and reprove with equity for the meek of the earth: and he shall smite the earth with the rod of his mouth, and with the breath of his lips shall he slay the wicked. 5 And righteousness shall be the girdle of his loins, and faithfulness the girdle of his reins. 6 The wolf also shall dwell with the lamb, and the leopard shall lie down with the kid; and the calf and the young lion and the fatling together; and a little child shall lead them. 7 And the cow and the bear shall feed; their young ones shall lie down together: and the lion shall eat straw like the ox. 8 And the sucking child shall play on the hole of the asp, and the weaned child shall put his hand on the cockatrice’ den. 9 They shall not hurt nor destroy in all my holy mountain: for the earth shall be full of the knowledge of the LORD, as the waters cover the sea.

The theme of repair also has prophetic background. The repair comes after there has been a lapse. Thus, Elijah calls the people to repair the altar of the Lord which was torn down in the time of Baal worship (1 Kings 18:30); the repair of  the temple by King Jehoash (2 Kings 12) after the usurpation of Athaliah; the repair of the temple by Josiah after the wicked rule of Amon (2 Kings 22); the repair of Jerusalem under Nehemiah after the return from exile.  

Thus, this prayer of Taylor has deep biblical roots: He calls upon the Branch to repair the palace of God, the manner of the Kings and prophets who repaired temple and altar.

The next three stanzas add more detail to the prayer of repair. 

In this next stanza, the musical effect is upon the assonance, particularly the “o’s”: soul, Lord, floor, o’re, orient, o’re, gold, glorious; and alliteration of p’s and g’s. The words of this stanza must be voiced to be appreciated. 

My soul, Lord, make thy shining temple, pave

Its floor  all o’re with orient grace: thus gild

It o’re with heaven’s gold: its cabins have 

Thy treasuries with choicest thoughts up filled

Portray thy glorious image all about (35)

Upon thy temple wall within and out.

The general tenor of the prayer is plain: make this a golden palace. But of special interest are lines 34-36. Asking to be gilded by God does not have a plain reference in the life of a man. What does it mean to be “gilded”. He gives details here: First, it concerns the nature of his psychological life: it is to be filled with choice thoughts. He is asking specifically for a rational revision of his thought life. 

Second, he asks that the image of God by made plain in him. This prayer is from Colossians:

Colossians 3:9–10 (AV)

9 Lie not one to another, seeing that ye have put off the old man with his deeds; 10 And have put on the new man, which is renewed in knowledge after the image of him that created him:

The Christian is being renewed after the image of God – which is in in Christ. He is asking to be like Jesus. The renewal is a life which is wholly remade in the image of God, which here would be seen in the way in which he thinks (and thus lives). 

The next specific prayer is taken from Ephesians 6 in a well-known passage about “spiritual warefare”:

Ephesians 6:10–17 (AV)

10 Finally, my brethren, be strong in the Lord, and in the power of his might. 11 Put on the whole armour of God, that ye may be able to stand against the wiles of the devil. 12 For we wrestle not against flesh and blood, but against principalities, against powers, against the rulers of the darkness of this world, against spiritual wickedness in high places. 13 Wherefore take unto you the whole armour of God, that ye may be able to withstand in the evil day, and having done all, to stand. 14 Stand therefore, having your loins girt about with truth, and having on the breastplate of righteousness; 15 And your feet shod with the preparation of the gospel of peace; 16 Above all, taking the shield of faith, wherewith ye shall be able to quench all the fiery darts of the wicked. 17 And take the helmet of salvation, and the sword of the Spirit, which is the word of God:

Taylor reworks that imagery into a prayer as follows:

Garnish thy hall with gifts, Lord, from above 

With that rich coat of mail thy righteousness

Truth’s belt, the Spirit’s sword, the buckler love

Hope’s helmet, and the shield of faith kept fresh.

The scutcheons of thy honor my sign.

As garland tuns are badges made of wine.

The last line is a bit difficult: a “tun” is a large barrel of wine. A garland tun would be a garlanded barrel. I assume this is a reference to festivity. 

The last stanza partakes of two biblical allusions. First, the motto for the poem, 2 Corinthians 5:17 (AV) “Therefore if any man bein Christ, he is a new creature: old things are passed away; behold, all things are become new.”

The second reference is from David’s great prayer of repentance in Psalm 51:

Psalm 51:9–11 (AV) 

9 Hide thy face from my sins, and blot out all mine iniquities. 10 Create in me a clean heart, O God; and renew a right spirit within me. 11 Cast me not away from thy presence; and take not thy holy spirit from me. 

Note the repeated use of the word “new/renew” in this stanza:

New mold, new make me thus, me new create

Renew in me a spirit right, pure, true.

Lord make me thy new creature, then new make

All things of thy new creature here anew.

New heart, new thoughts, new words, new ways likewise.

New glory then shall to thyself arise.

A new heart is the great promise of the new covenant (which the Branch brings about). And all things “new” is the great eschatological promise:

Revelation 21:1–5 (AV) 

1 And I saw a new heaven and a new earth: for the first heaven and the first earth were passed away; and there was no more sea. 2 And I John saw the holy city, new Jerusalem, coming down from God out of heaven, prepared as a bride adorned for her husband. 3 And I heard a great voice out of heaven saying, Behold, the tabernacle of God is with men, and he will dwell with them, and they shall be his people, and God himself shall be with them, and be their God. 4 And God shall wipe away all tears from their eyes; and there shall be no more death, neither sorrow, nor crying, neither shall there be any more pain: for the former things are passed away. 5 And he that sat upon the throne said, Behold, I make all things new. And he said unto me, Write: for these words are true and faithful. 

And so the renewal of one’s spirit in this life points to the eschatological new creation when all is made new. 

Hope Fetches Holiness

06 Thursday Jun 2013

Posted by in 1 Peter, Election, Exodus, Hope, Isaiah, Mortification, Obedience, Praise, Sanctification, Union With Christ

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(Some rough notes on 1 Peter 2:9)

1 Peter 2:9 (ESV)

9 But you are a chosen race, a royal priesthood, a holy nation, a people for his own possession, that you may proclaim the excellencies of him who called you out of darkness into his marvelous light.

The first and last clauses in 1 Peter 2:9 come from Isaiah 43:21:

Isaiah 43:18–21 (ESV)

            18         “Remember not the former things,

nor consider the things of old.

            19         Behold, I am doing a new thing;

now it springs forth, do you not perceive it?

                        I will make a way in the wilderness

and rivers in the desert.

            20         The wild beasts will honor me,

the jackals and the ostriches,

                        for I give water in the wilderness,

rivers in the desert,

                        to give drink to my chosen people,

            21         the people whom I formed for myself

                        that they might declare my praise.

 

In referencing Isaiah 43, Peter brings the salvation of the Christians into an eschatological focus. Young states that the “new thing” brought about God “is the wondrous redemption that was wrought for His people when the promised Messiah died upon the Cross of Golgotha” (156). That is true – but it is not the end of what God is doing.

Delitzsch writes:

He [Isaiah] knows that when the suffering of the people of God shall be brought ot an end, the sufferings of creation will terminate; for humanity is the heart of the universe, and the people of God (understanding by this the people of God according to the Spirit) are the heart of humanity (197).

This is the point of Paul in Romans 8 speaking of the adoption of the sons of God:

18 For I consider that the sufferings of this present time are not worth comparing with the glory that is to be revealed to us. 19 For the creation waits with eager longing for the revealing of the sons of God. 20 For the creation was subjected to futility, not willingly, but because of him who subjected it, in hope 21 that the creation itself will be set free from its bondage to corruption and obtain the freedom of the glory of the children of God. 22 For we know that the whole creation has been groaning together in the pains of childbirth until now. 23 And not only the creation, but we ourselves, who have the firstfruits of the Spirit, groan inwardly as we wait eagerly for adoption as sons, the redemption of our bodies. 24 For in this hope we were saved. Now hope that is seen is not hope. For who hopes for what he sees? 25 But if we hope for what we do not see, we wait for it with patience. Romans 8:18–25 (ESV)

The redemption wrought by Christ is the beginning of the transformation of the entire physical creation. Christ has not merely wrought salvation as an escape from the world – rather, Christ’s work has utterly transformed the entire nature of everything.

Smedes comments (Union With Christ):

God wanted a new creation with people in it who were His people, and this was His election. He elected a kingdom with a King, a body with a Head, a people with  a leader, a universe with a Lord, and sinners with a Savior. He elected in the comprehensive Christ, the Christ who was – in faith – first defined as “Lord of All.” (90).

The purpose of this work – this choosing and creating – is worship:

Israel is to recount, not its own merit, but God’s praises. It is His grace and love they are to declare, not their own works and achievement. Herein is stated the purpose of Israel’s election; they are to be a people that will praise their God (Young, Isaiah, vol. 3, 158)[1].

Indeed, as Calvin notes, salvation is given to glorify God:

This people have I created for myself. The Prophet means that the Lord will necessarily do what he formerly said, because it concerns his glory to preserve the people whom he has chosen for himself; and therefore these words are intended for the consolation of the people. “Do you think that I will suffer my glory to fall to the ground? It is connected with your salvation, and therefore your salvation shall be the object of my care. In a word, know that you shall be saved, because you cannot perish, unless my glory likewise perish. Ye shall therefore survive, because I wish that you may continually proclaim my glory.”

John Calvin and William Pringle, vol. 3, Commentary on the Book of the Prophet Isaiah (Bellingham, WA: Logos Bible Software, 2010), 344. Our salvation is thus anchored in God’s desire for his glory. And it is for his glory that we will persevere – and for his glory that we will exist. Thus, our salvation glorifies God – and our praises which naturally flow from the recognition of our salvation glorify God.

The middle section of 1 Peter 2:9 derives from Exodus 19 and the making of the covenant with Israel at Sinai:

Exodus 19:5–6 (ESV)

5 Now therefore, if you will indeed obey my voice and keep my covenant, you shall be my treasured possession among all peoples, for all the earth is mine; 6 and you shall be to me a kingdom of priests and a holy nation. These are the words that you shall speak to the people of Israel.”

It is of interest that Peter quotes a conditional promise, “If you will indeed obey my voice ….”  One great purpose of the OT is prove that Israel did not keep the command of God. Indeed, the promise of Isaiah hinges upon Israel being driven from the land due to their disobedience. How then can this promise be granted if the condition has failed?

Peter’s entire framework assumes the New Covenant. Yes, the Old Covenant failed, but God has raised Jesus from dead and granted us hope. He has redeemed us from the curse. We have been sprinkled with the blood of Christ – which recalls the sprinkling of Moses to institute Old Covenant (Exodus 24:8).

Paul’s language in Galatians 4 draws out the significance of Peter’s argument:

4 But when the fullness of time had come, God sent forth his Son, born of woman, born under the law, 5 to redeem those who were under the law, so that we might receive adoption as sons. 6 And because you are sons, God has sent the Spirit of his Son into our hearts, crying, “Abba! Father!” 7 So you are no longer a slave, but a son, and if a son, then an heir through God. Galatians 4:4–7 (ESV)

The law brought its curse – but Christ came redeemed those born under the curse of the law. And not only did he redeem those so cursed, but he even extended adoption.  In Romans 8, Paul writes that the full extent of the adoption will be the restoration of the physical order. Peter quotes Isaiah 43 which shows that the culmination of the return from exile will be the transformation of the physical order (deserts, beasts, water). And while certainly such images help us picture the spiritual restoration of redemption – there is no reason to think that spiritual restoration will not entail physical transformation of the very  stuff of creation (especially when it is explicitly so promised).

The comprehensive work of God – physical and spiritual – extends from the incarnation of Christ (note Peter’s very physical and transcendent Christ: was “made manifest”, he bled, he died, he was physically resurrected – and “he was foreknown before the foundation of the world”).  Since the transformation is not merely “spiritual” it rightly claims our entire life.

Thus the “rules” of this new life (set forth by Peter) rightly extend to our entire life. Moreover, the difficulty of the rules does not lie in the things required – but rather requiring them in a world cursed by sin.  The difficulty with the law lies (in part/in whole?)in its conflict with the present age. Certainly living as one who belongs to the age to come will create conflict with the present age (and those who are not part of the new creation).

Accordingly since the structure of life must be aligned to the dawning age, our strength to obey must be fetched from the age to come.  There can be no holiness in this age without hope of the age to come. Holiness is an eschatological orientation. Hope fetches holiness

 

[1]

This brings us back to the main proposition of the chapter, namely, that Jehovah had not only made them what they were, but had made them for the purpose of promoting His own glory, so that any claim of merit on their part, and any apprehension of entire destruction, must be equally unfounded.

 

John Peter Lange, Philip Schaff, Carl Wilhelm Eduard Nägelsbach et al., A Commentary on the Holy Scriptures: Isaiah (Bellingham, WA: Logos Bible Software, 2008), 470.

Not to be separated

12 Tuesday Mar 2013

Posted by in Ascension, Christology, Quotations, Theology

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He [Christ], in His human as well as His Divine nature, has been, is now, and will ever be, the centre not only of the natural but of the redeemed creation….Our Lord, in short, was exalted, not to be separated forever from a world which crucified Him, from a world with the weakness and sorrow and sins of which He was once in contact, but that He may apply to it His ample and free forgiveness, together with the inexhaustible resources of His power.

The Ascension and Heavenly Priesthood of Our Lord, William Milligan, D.D., 1892. Pages 43-44.