Theology – Page 7 – Anthony G. Flood

Otis Q. Sellers on ἐκκλησία, Part 2: the Kingdom dimension

Otis Q. Sellers (1901-1992) in his library/recording studio (late ’70s/early ’80s)

We continue to arrange Sellers’s teachings on ἐκκλησία (ekklēsia).

The word “does not mean ‘church,’” Sellers insists, “no matter what definition is given to this term.” The facts adduced in the preceding post “are generally known, but they have been misconstrued by many, and probably will continue to be until His lightnings enlighten the world (Psalm 97:4),” that is, until the Kingdom comes.

The exalted meaning of “out-called” is degraded and stultified so that it can be used to signify something that we are today. They say that since the followers of Christ have been called out of the world, this makes us the out-called ones. All this is in spite of the fact that Jesus Christ said of His own:

I pray not that Thou shouldest take them out of the world, but that thou shouldest keep them from the evil. John 17:15

They illustrate this by saying that Israel is called “the ekklēsia in the wilderness” (Acts 7:38), declaring that this was because they had been called out of Egypt. These are not the facts in the case of Stephen’s declaration, as will be shown later.[1]

Sellers had nothing but disdain for what churchmen have made of this term:

I suppose that the most prevalent error in Christendom today is the idea that when the Lord Jesus said: “Upon this rock I will build My ekklēsia” (Matthew 16:18), that He was speaking of the great mixture of organized religion that travels under the canopy which today is called “the church.” . . .

In spite of the attempts to prove otherwise, the word “church” comes from the Latin word for “circle,” and it is from this that we get our English word “circus.” So today when we see the pretentious parades and the religious extravaganzas that are put on display for all to see, we are convinced that the word “circus” fits it to quite a degree of exactitude. If I were any part of this great three-ring American religious circus, I would hang my head in shame. But, thank God, from all this I have been delivered and separated. I consider all of this highly successful religious activity to be little more than men putting on the “form of Godliness, but denying the power thereof,” as Paul said would characterize men in the concluding days of this Dispensation of Grace (2 Timothy 3:5).

In other words, the last thing Sellers was going to do was to read the manmade societies of today, especially any to which he may have belonged or in which he was raised, back into the Acts period.

So, what does ekklēsia mean? Continue reading “Otis Q. Sellers on ἐκκλησία, Part 2: the Kingdom dimension”

Otis Q. Sellers on ἐκκλησία, Part 1: The primacy of sound exegesis over confessional commitment

Otis Q. Sellers (1901-1992) preparing a Bible study while vacationing in Hawaii (late ’70s/early ’80s).

The presupposition of this series is that not only the status of Scripture as God-breathed (θεόπνευστος, theopneustos), but also its sound exegesis (including 2 Timothy 3:15), is what matters, not the social interest of an organization, including whether it has Scriptural warrant for identifying itself as ἐκκλησία (ekklesia).

By “social” I mean “pertaining to societies called ‘churches’ and the claims of spiritual authority they may assert.” Readers who regard Sellers’s negative conclusion as too outrageous to be entertained and rule out textual evidence to that effect are implicitly justifying eisegesis, that is, reading into the text of Scripture. Such readers may save their time by not reading any further.

* * *

In “What Does Kaleo Mean?,” Sellers did not lead readers down a garden path to a conclusion that confirmed their presuppositions. His criterion of truth was the coherence of Scripture, not what the ecclesiology of his contemporaries required.

He started by citing a common definition of καλέω (kaleō) and then showing that it could not apply in two thirds of its occurrences in the New Testament. “It is my conviction,” he concluded, “that kaleō has never been accurately defined and that its full meaning has been deliberately stultified in order to maintain a certain traditional meaning of ekklesia.”

In most lexicons kaleō is said to mean “to call,” that is, “to invite or to summon.” One lexicon . . . gives as a complete definition of this word: “Call those within range of the voice for immediate action, invite those at a distance for a future occasion.” Another lexicon says it means: “To call, summon; to call to one’s house, to invite; to call, name, call by name.”[1]

But “while it is true that kaleō does mean in some occurrences ‘to call’ in the sense of inviting, summoning, or bidding, it is also true that in at least ninety-five occurrences of this word in the New Testament, it simply cannot have this meaning.”[2] Continue reading “Otis Q. Sellers on ἐκκλησία, Part 1: The primacy of sound exegesis over confessional commitment”

Otis Q. Sellers on ἐκκλησία: his most distinctive theological distinctive? Introduction to a series.

When people first encounter Otis Q. Sellers’s writings, they learn he was virtually alone in holding that God’s global reign, the Kingdom for the coming of which He taught His disciples to pray, will be both future and premillennial.

That is, Christ’s “second coming,” His return to tabernacle among us again, to be present (παρουσία, parousia) because of who He is and what He is for a thousand years (the Millennium), is not His next move.[1] He will return before that Millennium but after that Kingdom has been operation.

His next move is the inauguration of His Kingdom (βασιλεία, basileia) on the Day of Christ (Χριστοῦ, Christou) (Philippians 1:6, 10), characterized by the Second, post-Pentecost Coming of the Holy Spirit.

After centuries of divine government, the Holy Spirit will lift His restraints to test all who have been living under it. He will permit a revolt (ἀποστασία, apostasia) (2 Thessalonians 2:1-3), which will initiate a time of pressure, testing, or “tribulation” (θλῖψις, thlipsis) for subjects of Israel’s restored Kingdom.

At His coming, Christ will crush that rebellion, marking the great and notable Day of the Lord (Κυρίου, Kyriou) (1 Thessalonians 5:2-5; Acts 2:20), the end of Israel’s 70 weeks (Daniel 9:27).

But that’s future. In the present, Christians work out their salvation with fear and trembling (Philippians 2:12), not only before Christ’s Parousia, but also before the coming of His Kingdom (no matter how soon it may come).

Almost without exception, Christians do this as members of societies called “churches.” Continue reading “Otis Q. Sellers on ἐκκλησία: his most distinctive theological distinctive? Introduction to a series.”

Having become flesh on 25 December, 5 BC, He began tabernacling among us on 29 September, 4 BC.

“And the Word became (ἐγένετο, egeneto) flesh (σάρξ, sarx) and dwelt (ἐσκήνωσεν, eskēnōsēn) among us . . . .” John 1:14

In “The Divine Purpose,” Otis Q. Sellers wrote:

In all the work that God has done for mankind, is now doing for mankind, and will yet do for mankind, there is a definite goal, a fixed purpose. To state it as simply as possible, His object in all His work is to produce a people who know Him, who understand Him, who love and appreciate Him, a people with whom He can joyfully dwell, and among whom He can center Himself in view of a greater program for the universe.

If the Bible is read carefully from Genesis to Revelation, it will be found that this end is reached and becomes a reality in Revelation 21. There under a new order of things described as “a New Heaven and New Earth,” the tabernacle of God is seen as being with men, He is dwelling (tabernacling) with them, they are His people, and He is their God. This is as far as Revelation takes us, yet we can rightfully go a step beyond this and envision a great divine program in which mankind will be vitally involved as those who are working and not those upon whom God is working. A tabernacle (skenos) in Scripture when used figuratively always denotes a center of activity, and it could not be that God would bring about such a center and then not use it.[1]

To “become flesh” is to be, not born, but rather “begotten,” that is, conceived. The root of ἐγένετο (egeneto) is γίνομαι (ginomai), to come into existence.

The one who is born, who exits the womb, is already flesh, which precedes “dwelling among us.”[2] (She who “can’t bring a baby into this world” and so procures an abortion only achieves the death of an already begotten and in-the-world baby.)

The English “to dwell” doesn’t capture the Greek ἐσκήνωσεν (eskēnōsēn), the form of σκηνόω (skēnoō) in John 1:14. The root is σκηνή (skēne), originally the hut or tent where players changed masks and costumes behind the stage; later, the stage itself. (Our “scene” descends from this.)

When Jerome translated into Latin the Hebrew הַסֻּכּ֛וֹת (hasukkoth) of, say, Deuteronomy 16:16, he used tabernaculum, the diminutive of taberna. (Our “tavern” echoes this.) He rendered that verse’s Hebrew as in solemnitate tabernaculorum, that is, “in the feast of the tabernacles.”

Tabernacles are booths. Annually, Jews today set up booths where they commemorate סֻכּוֹת‎, Sukkot, one of three Torah-commanded pilgrimages to the Temple which was destroyed in 70 A.D. (The other two are פסח, Pesach, “Passover” and שבועות, Shavous, “Pentecost.”)

In 5 BC, the angel Gabriel announced two conceptions, that of John (the “Forerunner”: Luke 1:13), and then of his cousin, Jesus (Luke 1:31). Gabriel addressed the first to John’s father, Zacharias; the second to Jesus’ mother, Mary. According to E. W. Bullinger: Continue reading “Having become flesh on 25 December, 5 BC, He began tabernacling among us on 29 September, 4 BC.”

The Silence of God: Anderson’s book, Sellers’s turning point—Part 5

[See Part 1, Part 2, Part 3, and Part 4 of this series.]

If, as Otis Q. Sellers held, the divine administration covered in the Book of Acts came to an end—marked by the Apostle Paul’s proclaiming the salvation-bringing message of God to be freely authorized to the Gentiles (Acts 28:28)—what did God replace it with?

The answer is the dispensation of grace (Ephesians 3:2), which corresponds to the time of God’s silence, which gave Sir Robert Anderson’s book its title. The preceding dispensation was not characterized by either silence or grace.

What is the meaning of “dispensation,” the word that traditionally translates the Greek of Ephesians 3:2, οἰκονομία (oikonomia). Let’s hear Sellers as he introduces the subject.

When the Lord Jesus sent forth His twelve disciples, He commanded them not to take any road that would lead them to the [non-Israelite] nations, not to enter into any Samaritan city, to go only to the lost sheep of the house of Israel, to herald as they went that the Kingdom of Heaven was at hand, to heal the sick, to cleanse the leper, to raise the dead, to cast out devils, to do it all without charge, and to take no money of any kind with them (Matthew 10:5-10).

In my own ministry I travel quite a bit; and each time I go forth, I ignore or violate all these commands. Furthermore, it is my personal knowledge that most ministers do the same; and, yet, we feel no guilt in so doing. This is because we believe in and practice dispensational truth. Although, many simply practice it while at the same time ridiculing it and denying any belief in it.[1]

The Gospel cannot simultaneously be both off-limits to non-Israelite nations (Matthew 10:5) and freely authorized to them (Acts 28:28), at least not coherently. Between the events marked by those verses must be a change in God’s manner of dealing with humanity—a dispensational change.

Continue reading “The Silence of God: Anderson’s book, Sellers’s turning point—Part 5”

The Silence of God: Anderson’s book, Sellers’s turning point—Part 4

[See Part 1, Part 2, and Part 3 of this series.]

In Part 2, I wrote: “Otis Q. Sellers’s reconsideration of the Acts period sprung from pastoral need, not theological speculation.”

Since receiving Christ in November of 1919, he had been an avid Bible student, spending eleven months of 1921 absorbing the details of the Darby-Scofield system of interpretation at Moody Bible Institute in Chicago, settling down with Mildred in 1922, and being ordained a Baptist minister in 1923.

He was, however, no theoretician, or at least the conditions of the unleashing of his theoretical side would not be met until the mid-1930s.

The Sellers’s home, 1932, when he pastored Fifth Avenue Baptist Church in Newport, Kentucky

Public speaking came easily to him; writing did not. For five years he preached at every opportunity before being appointed pastor of the Fifth Avenue Baptist Church of Newport, Kentucky in 1928. (His writing wouldn’t begin in earnest for another seven years.) Early in his pastorate he found himself on the receiving end of questions from truth-hungry congregants, like:

Do Christians today have the ability to preach the Good News in languages in which they were neither raised nor trained?

What about the other gifts Christ promised to the apostles—like being sprung from jail by angels or being immune to poisoning (Mark 16:16-18). Peter even raised the dead! (Acts 9:36-42)

Is baptism a sufficient condition of being saved? If so, where does that leave faith in Jesus Christ? Continue reading “The Silence of God: Anderson’s book, Sellers’s turning point—Part 4”

The Silence of God: Anderson’s book, Sellers’s turning point—Part 3

Sir Robert Anderson (1841-1918); credit Walter Stoneman for James Russell & Sons 1916

[See Part 1 and Part 2 of this series.]

Among late 19th—early 20th century Anglophone Bible students, there is one learned, eloquent, and prolific public figure who stands out: Sir Robert Anderson, KCB[1] (29 May 1841–15 November 1918). Within the ambit of a blog post, I can do justice neither to the man nor to the book that profoundly affected Otis Q. Sellers’s progress in and toward the truth. The following is the briefest of sketches.

A Dubliner by birth, Anderson was New Scotland Yard’s expert on the Irish Republican Brotherhood (the Fenians), serving as the Assistant Commissioner (Crime) of the London Metropolitan Police (1888-1901) during the investigation of the Jack the Ripper murders.

His heart, however, lay in searching out the truth of what God revealed in His Word, a search that yielded 21 books, including The Silence of God.[2]

Anderson befriended, worked, and corresponded with such Scripture scholars and Bible conference leaders such as Horatius Bonar (1808-1889; Scottish premillennial covenant theologian), Ethelbert William Bullinger (1837-1913; Anglican “ultradispenationalist” compiler of The Companion Bible), Cyrus Ingerson Scofield (1843-1921; organizer of the study Bible bearing his name), James Martin Gray (1851-1935; Reformed Episcopal teacher of Otis Q. Sellers at Moody), and Amzi Clarence Dixon (1854-1925; publisher of The Fundamentals).

Most notably, he preached with the “great-grandfather” of modern dispensationalism John Nelson Darby (1800-1882) in Ireland.[3]

A member of the Plymouth Brethren, first with Darby then with the Open Brethren, Anderson returned to the Presbyterianism in which he was raised.

* * *

It is not that there is mercy for some men, but that God has now made a public declaration of His grace, “salvation-bringing to all men.”[4]

In quoting Titus 2:11 and citing its Greek in a footnote—σωτήριος πᾶσιν ἀνθρώποις (sotērios pasin anthrōpois)—Anderson highlights σωτήριος, which he rightly renders “salvation-bringing.” It’s an adjective, so: salvation-bringing what?, we ask. Continue reading “The Silence of God: Anderson’s book, Sellers’s turning point—Part 3”

“The Silence of God”: Anderson’s 1897 book, Otis Q. Sellers’s 1929 turning point—Part 2

Part 1 is here.

Fort Thomas, Kentucky, newspaper notice, November 12, 1928, of the purchase of a home by “the Rev. Otis Q. Sellers, pastor of Fifth Avenue Baptist Church, Newport.” It also notes that “Dr. [sic] Sellers and family have been residing in Mariemont, O[hio]” in Hamilton, Ohio’s southwestern county.

Otis Q. Sellers’s reconsideration of the Acts period sprung from pastoral need, not theological speculation.

In 1929, he had been pastoring a Baptist church in Newport, Kentucky for about a year.[1] He was with them from 1928 to 1932.[2] In 1952, he recalled that members of his congregation had been asking him questions he couldn’t answer, forcing him to reconsider what he had been taking for granted for almost a decade.[3]

They were asking, for example, about the spiritual endowments we read about in Acts. Can we be so endowed? If not, why not? If we can, or if we cannot, is that a barometer of our faith (or lack thereof)?

In the year 1929 [Sellers writes] a new set of circumstances forced me into the task of making my own independent studies of certain doctrines in order to be able to deal faithfully and honestly with teachings which were being vigorously advocated by influential members of the church of which I was then the pastor.

This teaching in the main was that a “divine healing” program was absolutely essential in the work of any church if it stood complete and perfect in the will of God.

The basis of this argument was that Paul’s first letter to the Corinthians revealed God’s program for the visible church at the present time. Here they found “gifts of healing,” “working of miracles,” and “speaking with tongues.”

I was in an exceedingly difficult spot due to the fact that Scofield headed this section (1 Cor. 12:1-14:40): “Spiritual gifts in relation to the body, the church, and Christian ministry.”

“Gifts” translates no Greek word in the cited passage. There’s the adjective πνευματικῶν (pneumatikōn), “spiritual,” but the reader has to supply the noun it modifies. Sellers preferred “endowments” to “gifts.”

Cyrus Ingerson Scofield (1843-1921) was a leader of the effort to put in the hands of truth-hungry Christians the fruit of the Bible conference movement[4] in the form of a reference Bible.[5] It was “exceedingly difficult,” at least psychologically and socially, for a young minister who had mastered and taught Scofield’s system of seven dispensations to question it.

Continue reading ““The Silence of God”: Anderson’s 1897 book, Otis Q. Sellers’s 1929 turning point—Part 2”

“The Silence of God”: Anderson’s 1897 book, Otis Q. Sellers’s 1929 turning point—Part 1

Cover of 1932 edition, Sir Robert Anderson, “The Silence of God.” Hodder and Stoughton (London) published its first edition in 1897. I’m privileged to own a copy of the third edition (1898).

This blog’s subtitle is “Helping you navigate this dispensation’s last days (2 Timothy 3; Ephesians 3:2). In this and subsequent posts, I’ll elaborate on its meaning. (But see my “Helping you navigate this dispensation’s last days”: What do I mean?,” November 11, 2020.)

In “Christ, our philosophical GPS,” I argued:

If Christ is the Wisdom as well as the Word of God, then He’s the cosmic GPS [global positioning system] that makes possible the intelligible relating of what is immanent within experience to what transcends it, the prerequisite to any sensible development of map-making and map-using.

Scripture’s data are “mappable.” Where are we denizens of the 21^st century located on the map of God’s prophetic timetable?

Presupposed in what follows is the conviction that history is neither an evolutionary outgrowth of natural history nor an absurd parade of “one damned thing after another,” but a process of divine-human interchange under His control and direction.

This process will culminate in the manifest Kingdom of God on earth, which will continue through millennium-long Parousia of Jesus Christ and, ultimately, the everlasting New Heavens and the New Earth.

Different Dispensational Strokes for Different Folks

God’s has not dealt with humanity in the same way at all times.

Continue reading ““The Silence of God”: Anderson’s 1897 book, Otis Q. Sellers’s 1929 turning point—Part 1”

Soul polemics: Sellers’s unpublished 1950 letter

Otis Q. Sellers on horseback, Grand Canyon, September 20, 1947. (Detail of larger photo given to me by Jane Sellers Hancock.)

We often learn best by contrast. In this long post, I reproduce much of the text of an unpublished letter, dated July 28, 1950, in which Otis Q. Sellers (1901-1992) laid out his theology of the soul (psychology) and spirit (pneumatology) against the misapprehension of both by Dr. Keith L. Brooks (1888-1954).

In the November 1949 issue of Prophecy, Brooks had analyzed Sellers’s 1939 What Is the Soul?; Sellers thought it merited a reply. (Some of you know the latter publication was the focus of many recent posts, starting with “Spadework on Display: Sellers the Maverick Workman on the Soul—Part I,” December 14, 2021.) The letter contains an excellent summary of his view that the human being is a unity of diverse “aspects,” but not a composite of discrete “parts.”

During his 1978 New York conference at the Holiday Inn on West 57^th Street, Sellers gave that letter to my friend Sam Marrone. “You can have this,” he told Sam, “this” being a twelve-page, single-space typescript.[1] A couple of weeks ago, Sam gave it to me, another of his many contributions to my effort to tell Otis Q. Sellers’s story.

As for Brooks, except for the titles of his books in the Teach Yourself the Bible series, I could find little information about him. Moody Publishers, the publishing arm of Moody Bible Institute (which Sellers attended for the first eleven months of 1921), has this snippet:

Keith L. Brooks founded the American Prophetic League of Los Angeles in 1930. He was the author of numerous Bible study courses, books, and tracts. Although Keith passed away in 1954, his wife, Laura, continued the ministry of the American Prophetic League until 1960. The League’s Prophecy Monthly eventually merged with Moody Bible Institute’s Moody Monthly. The published Bible study became the Teach Yourself the Bible Series from Moody Publishers.

Sellers starts off irenically enough—“I wish to commend and thank you for the Christian spirit manifested. We see all too little of this in this day.”—but quickly gets down to business.

Continue reading “Soul polemics: Sellers’s unpublished 1950 letter”