Anthony G. Flood

Birdland, 1949-1965: Hard Bop Mecca

As an amateur Jazz guitarist, it’s my pleasure to take a break from theology and philosophy to note the 70th anniversary of the original Birdland club.

First, happy birthday to Barry Harris (b. 1929) and Curtis Fuller (b. 1934)!

70 years ago, December 15, 1949, a basement Jazz club—following the Ubangi, the Ebony, and The Clique—opened as “Birdland: The Jazz Corner of the World.” Its birth coincided with the demise of “The Street,” i.e., the serendipitous concatenation of jazz clubs that sprung up on 52nd Street between Fifth and Seventh Avenues in the wake of Prohibition. (See Patrick Burke’s scholarly Come In and Hear the Truth: Jazz and Race on 52nd Street. Arnold Shaw’s 52nd Street: The Street of Jazz makes an excellent companion reader.) Continue reading “Birdland, 1949-1965: Hard Bop Mecca”

Norman Leo Geisler, 1932-2019: indefatigable and prolific Christian apologist

In July of this year I wrote that in 1978:

At Gabe [Monheim]’s suggestion, I bought Strong’s Exhaustive Concordance for ten dollars at (a now long-gone) Christian Publications bookstore on 8th Avenue between 42nd and 43rd, smack-dab in then-den of iniquity called Times Square. . . . I also picked up Norman Geisler’s Christian Apologetics , Josh McDowell’s Evidence That Demands a Verdict, and creationist critiques of evolution. This was my introduction to the intellectual side of Christian faith.

Despite the “connectivity” we enjoy these days, I didn’t know until the other day that Norman Geisler, the great classical Christian apologist—his CV is here—had passed away only a week before my July post.

A reflection of both his intellect and humor may be found in the title of one of his many books: Should Old Aquinas Be Forgotten? Why Many Evangelicals Say No: The Thought of St. Thomas Aquinas Considered. This conservative Protestant critic of Roman Catholic theology not only grew up among Catholics, but earned his doctorate in philosophy from Loyola University, a Jesuit institution. He coined “Triple-A Theism” to encapsulate his philosophical alignment with Augustine, Anselm and Aquinas.

On April 4, 1980, after reading Christian Apologetics cover to cover, I wrote to Geisler, then a Professor of Systematic Theology at Dallas Theological Seminary:

Dear Dr. Geisler,

Since your Christian Apologetics was decisive in establishing the intellectual side of my spiritual commitment, I write to you now believing you will once again be able to help me overcome certain difficulties in defending and developing a theistic philosophy. The difficulties, which I will state shortly, were occasioned by my reading of George Smith’s Atheism: The Case Against God (Kensington, N.Y.: Prometheus Books, 1979). I believe Smith’s case as a whole is well-stated . . . but can be answered only by challenging the positivistic rationalism which informs nearly all his arguments. While I am trying to do this now for my concerned Christian friends and my own philosophic development, I believe I will need the assistance of seasoned thinkers such as yourself in doing so.

The difficulties center on the notion of God. . . . First, if God is unlimited, but we know only of the limited and definite, then if we ascribe meaningful attributes to Him, we diminish Him, for He is unlimited and infinite. If we ascribe “unlimited” traits to Him—omniscience, omnipotence, omnibenevolence, etc.—make Him unknowable, and our talk of Him is literally nonsense.

In short, we can have no notion of an infinite being, supreme in every way; what we have a genuine notion of cannot be God. The second difficulty . . . concerns one famous way out of the foregoing dilemma . . . : what we cannot know literally, we cannot know analogically. If the supreme being evades characterization by knowable terms, we cannot have a knowable “analogical” notion of Him. Legitimate analogy presupposes a prior successful effort at definition and cannot constitute the heart of that effort. I do not believe you addressed this aspect of the problem of analogy in your Philosophy of Religion. Can you give me a non-theistic example of analogical predication (not analogical articulation of what we already have a notion of)?

Any response to this letter will be most appreciated. While awaiting it, I will peruse pertinent sections of your writings again to see if by carelessness I have missed the essentials of your forthcoming reply. [I did. See below] Also, if you are familiar with the Smith book, and know of any critical reviews of it (maybe even – dare I hope? – one by yourself), would you please let me know? Thank you so much.

Yours in the Lord,

Ten days later Norman Geisler penned this response: Continue reading “Norman Leo Geisler, 1932-2019: indefatigable and prolific Christian apologist”

To govern is to steer: demonstrably, we cannot govern

“Look also at ships: although they are so large and are driven by fierce winds, they are turned by a very small rudder wherever the pilot desires.” James 3:4

Ships of state are ever careering off the courses set by their human pilots.

Their “governors” can hold things together for, maybe, a generation and stave off annihilation; at worst, they steer the people, wittingly or no, into armed conflict.

By a kind of dialectical irony, they inexorably undermine the very order they depend on.

They manipulate currencies, thereby distorting the signals of markets. They do all of these things for perceived short-term gain.

And the governed go along with their governors whom, ironically, they sometimes have the high honor of electing to high office.

President Donald Trump, America’s kybernesis (1 Corinthians 12:28), is attempting to decelerate social and civilizational decline and reverse certain evil tendencies. Enjoying partial success, he may get re-elected.

(I don’t deny the relevancy to Trump of the Apostle James’s next verse: “Even so the tongue is a little member and boasts great things.”)

But the transient enjoyment I experience is a function of my self-centered projection of my expected lifespan. I’m hoping that the worst possible outcome will occur only after I’m safely dead.

Beneath the waters on which Trump steers the ship of state from one superficial “victory” to another, however, is an undertow of evil. It consists of (to name but a few horrors): slavery, including child sex-trafficking; the African diamond trade; drug trafficking; the predations and designs of the fascist ethnostate of China; radical Islamic terrorism and its state enablers. Let’s not forget the barbarism-promoting communists who are currently vying to replace Trump. There is no permanent escape from any of these scourges in this dispensation.

Continue reading “To govern is to steer: demonstrably, we cannot govern”

The day Otis Q. Sellers received Christ: November 23, 1919

A century ago today, 18-year-old Otis Q. Sellers (1901-1992) received Jesus Christ as his Lord and Savior. This future maverick Bible expositor was raised in Wellston, Ohio; when he was 15 the family moved to Cincinnati. Hall of Famer Edd Roush led the Cincinnati Reds to the 1919 World Series. Evangelist Billy Graham was a year old. Charlie Chaplin, Mary Pickford, Douglas Fairbanks and D. W. Griffith created United Artists. The United Mine Workers struck the coal industry on the first of the month during the first Red Scare. Wilson was President. The armistice ending the Great War was signed ten days later; on the 19th, the Treaty of Versailles failed ratification in the U.S. Senate.

Below are my lightly edited transcriptions of Sellers’s recollections from recordings made in 1975. My work on his life and Biblical theology proceeds. Thanks are due his daughter, Jane Sellers Hancock (she’s all of six in the second photo below), and her son (Otis’s grandson), Rusty Hancock, for the family photos used here and for other indispensable assistance I cannot summarize here.

—Anthony Flood

I was born in a Wellston, Ohio, small town of about 5,000 people; I lived there for the first fifteen years of my life [until 1916]. That had to do with the shaping of my thinking. When I first went to the big city, I was just a country boy in the big city. This town shaped my thinking and my actions. Sometimes I think that was for the good.

TL148 31:46-32:15

It was a warm afternoon in of August [1919], and I was upstairs getting dressed to go out on a Saturday afternoon. I was just 18. I came downstairs to put on my necktie; it was cooler downstairs.

My father and my brother were sitting near the bay window in our little house, and the windows were open. Dad had his Bible open. I noticed he was talking about a young preacher he very much admired.

My father was a Baptist. He and my brother were talking, and my father was impressing upon him the way of salvation. My brother James said:

Well, I haven’t been a perfect person, but I’ve never robbed any banks. I’ve never killed anyone. I never committed adultery. I’ve honored my father and mother.

And he had.

I think if anything happened to me, I’d be all right.

Otis Q. Sellers, Sr., holding Joann Morton, Otis Q. Sellers’s niece as Jane, his daughter, watches. September 20, 1933

Then my father said something that I’d never before heard in my life. I was baptized when I was 12. I have a pin to show that I had gone to Sunday School every Sunday without missing for fourteen years. (Then I quit!)

Then I heard my father say,

James, you aren’t saved by what you do, your good works; you’re saved by what Christ does. And you’re saved by believing on Him. The Bible says, “Believe on the Lord Jesus Christ and thou shalt be saved.” Continue reading “The day Otis Q. Sellers received Christ: November 23, 1919”

When George Novack was an “entranced disciple” of Whitehead

George Novack, 1905-1992. Circa early 1930s.

On his way to becoming a Marxist-Leninist philosopher before the stock market crash of 1929, George Novack (1905-1992) was a student of Alfred North Whitehead, to whose writings I once paid a great deal of attention. After noting that the “disconnected writings of C. S. Peirce were then being collected and edited by one of my teachers [at Harvard], Charles Hartshorne” (another erstwhile hero of mine), Novack wrote:

However, the attention of the more serious students was drawn toward Bertrand Russell’s collaborator, A. N. Whitehead, the erudite modernizer of Platonism with scientific-mathematical trimmings. He read several chapters of his major treatise Process and Reality to our class. Obscure and enigmatic as much of its metaphysics was, it appealed to my need for a comprehensive, rational interpretation of the universe. For a while I became an entranced disciple of Whitehead, although as an atheist I was disconcerted to hear that my guru occasionally sermonized at King’s Chapel in Boston. This immersion in Whitehead’s system, with its infusion of scientific, mathematical, and philosophical concepts, immensely widened my intellectual horizon. I also learned from his Science and the Modern World that the clash of doctrines speeds progress. (“My Philosophical Itinerary,” Polemics in Marxist Philosophy, Pathfinder Press, 1978, 15-16.)

Philip Johnson in 1933, six years after leaving Harvard.

Philip Johnson (1906-2005), the notable architect whose mailroom I managed in the early ’80s, told me that Whitehead had convinced him that the future builder was not cut out for philosophy. (I had asked him about Whitehead at a firm outing held on the grounds of his Glass House in New Canaan, Connecticut on June 11, 1982, the last such party he hosted.) Since Johnson had finished his Harvard studies in 1927, he likely crossed Novack’s path in Whitehead’s classes.

Novack mentions having been acquainted with Sidney Hook (forty-five years later my professor) who had studied under Morris Cohen at The City University of New York. I’m interested in whether and how Novack and Hook worked together in the late ’30s with John Dewey’s Commission of Inquiry into the Moscow trials of Leon Trotsky and others. [Since writing this, I’ve realized that Novack and Hook’s collaboration had to have been limited to shared procedural and intellectual tasks. They were united in opposing Stalinist show trials and defending due process for Trotsky, but their ideological trajectories diverged sharply. Hook, an anti-communist by this time, likely took a dim view of Novack’s Trotskyism; Novack would have regarded Hook as a renegade.—A.G.F., December 22, 2024]

I was once attracted to Whitehead because of his nontraditional theism, not, as in Novack’s case, in spite of it, especially the promise it held out to me of meeting the challenge that the occurrence of evil poses for theism. The promise, however, was predicated on a compromise: define “god” down to a universal “lure” of lesser “occasions of experience,” deny this “god” the power to exnihilate, and the result is a superhuman but intra-cosmic agency that, however powerful, cannot act locally within creation to prevent evil. Whitehead’s god is always working to overcome evil, but will never have the victory. Continue reading “When George Novack was an “entranced disciple” of Whitehead”

Otis Q. Sellers in New York, 1978

Bill Scotti, Frank Marrone, Otis Q. Sellers. Spring 1978 Conference, Holiday Inn New York City.

Last night I received from my friend Sam Marrone a snapshot of Otis Q. Sellers speaking with his father, Frank, as his uncle Bill Scotti looks on, and I thought I’d share it here. It was taken at the Holiday Inn on West 57th Street in Manhattan.

The event was the Word of Truth Ministry‘s 1978 New York spring conference. That year Gabe Monheim put Sellers’s writings in my hands. (See my recollection.) Gabe’s urgent invitation to me to attend the 1978 sessions did not prevail, but my reading and thinking continued. My personal introduction to the man happened the following year. Due to a falling-out between Sellers and Monheim, under circumstances not favorable to the latter’s memory, the spring and fall 1979 conferences would be his last in my city. To Sam I owe my recent awareness of some of the details of that estrangement, wholly unknown to me at the time. I’ll probably reserve the telling of that story for my prospective book’s last chapter.

Sam’s history with Sellers is a bit longer. His parents began taking him to the semi-annual conferences in Philadelphia, hosted in a private home, in 1953. Sam was raised a Christian Individualist and, 66 years later, remains one. Along with the photo, Sam gifted to me a complete run of Sellers’s magazine, Word of Truth, 1936-1965. It is invaluable for my research into his life and thought. I can’t imagine how, if ever, I would have acquired it apart from his generosity. Thanks, Sam.

The “Cinderella century”: anticipating Michael Kruger’s “Christianity at the Crossroads”

In a recent post I challenged readers

to point to evidence that explains how in four score years first-century ekklesiai, made up mainly by the Israel of God (Galatians 6:16), organically devolved into an anti-Semitic racket with whose “wrong division” of the Word of Truth (2 Timothy 2:15) Christians are still coming to terms.

I had quoted from Arthur Penrhyn Stanley’s 1861 Lectures on the History of the Eastern Church. From it one gathers that there was much greater discontinuity between the Christian communities of the first century and those of the second than is commonly assumed.

Such discontinuity would partly explain the anti-Jewish aspects of the theology that emerged in the centuries after the events recorded in the New Testament, according which theology the promises God had made to Seed of Abraham were interpreted “spiritually” (i.e., figuratively) and to be redeemed by non-Jewish, often rather anti-Jewish Christians and their churches.

What has been unearthed in the century and a half since Stanley wrote?

Today I ordered a 2018 book (should arrive tomorrow) that, if it doesn’t answer my question, will almost certainly shed scholarly light on the matter. The book is Christianity at the Crossroads: How the Second Century Shaped the Future of the Church by Michael J. Kruger.

I usually call attention to books I’ve read, but here I’m willing to go out on a limb on the strength of Professor Kruger’s earlier work, especially his 2012 Canon Revisited: Establishing the Origins and Authority of the New Testament Books, but also The Question of Canon: Challenging the Status Quo in the New Testament Debate (2013) and (with Andreas J. Köstenberger ) The Heresy of Orthodoxy: How Contemporary Culture’s Fascination with Diversity Has Reshaped Our Understanding of Early Christianity (2010).

What has occasioned this post was my receipt today of one of Kruger’s. In it he notes with satisfaction the most recent of many positive reviews of Christianity at the Crossroads, this one by Walter Wagner, author of After the Apostles: Christianity in the Second Century (1994). (Kruger lists other reviews here.) Continue reading “The “Cinderella century”: anticipating Michael Kruger’s “Christianity at the Crossroads””

Kingdom economics? A speculation.

Like earthquakes, there will be wars and rumors of war (Matthew 24:6) during the seven-year rebellion that follows the Holy Spirit’s lifting of His restraints on His subjects after centuries of government. Today, they continue to occur as they have for centuries. They therefore cannot serve as prophetic signs today. The occurrence of earthquakes will, however, be significant after centuries of their nonoccurrence.

But what about buying and selling? Any room for that in the Kingdom?

Image result for buying and selling

I recently chanced upon Otis Q. Sellers’s concatenation of Biblical verses that lists some blessings of God’s prophesied global government (Psalm 67:4), that is, during the future manifest Kingdom of God. It will be a centuries-long period of time . . .

. . . when the whole earth is filled with His glory (Psalm 72:19); when the heavens declare His righteousness, and all the peoples see His glory (Psalm 97:6); when God opens His hand and satisfies the desire of every living thing (Psalm 145:15-16; my emphasis); when God’s judgments are in the earth and the inhabitants of the world are learning righteousness (Isaiah 26:9); when no inhabitant of the earth shall say that he is sick (Isaiah 33:24); when God opens rivers in high places, and fountains in the midst of valleys (Isaiah 41:18); when the desert shall blossom as the rose bush blossoms (Isaiah 35:1) . . .

Otis Q. Sellers, “Inheriting the Earth,” Seed & Bread, No. 73

Image result for the kingdom of god The italicized passage implies global abundance, the opposite of scarcity. We normally don’t pay for air, and that’s because it’s abundant in the economic sense: we can all breathe as much of it as we want without depriving anyone else of breathing as much as they want.

Scarce goods can be traded on markets for other scarce goods. One does not have to trade, however, for what’s not scarce. And scarcity is impossible when God is satisfying the everyone’s desires.

Jesus’ many miracles, such as when He fed multitudes with a few biscuits and fishes (e.g., Matthew 14:13-21, 15: 32-39) were “foretastes” of the Kingdom; indeed, they were the Kingdom in its blade and ear stages; Mark 4:26-29.

Sellers’s distinctive claim is that God suspended His Kingdom purposes at the close of the Acts period, which purposes He will resume when He assumes sovereignty.

Now, if there’s no scarcity, there’s no use for money prices. (No occasion, therefore, for the root of all evil, the “love of money,” to grow in the human heart.) And, therefore, no buying and selling. Yet we are told that during the revolt (apostasia, ἀποστασία, 2 Thessalonians 2:3) against the Kingdom (before the Day of the Lord, which will come like a thief in the night; 2 Peter 3:10) . . .

. . . no man might buy or sell, save he that has the mark, or the name of the beast, or the number of his name. Revelation 13:7 (my emphasis).

So what we have, by hypothesis, is the return (from the bad, ol’ pre-Kingdom days) of buying and selling. Along with earthquakes and wars, trading in scarce goods will signal the dictatorship of the Antichrist, who seats himself in the (restored) temple of God and gets away with murder and mayhem for seven years. He’s the leader of the conspiracy against the Lord’s rule to which Psalm 2 refers:

The kings of the earth set themselves, and the rulers take counsel together, against the Lord, and against his anointed, saying, Let us break their bands asunder, and cast away their cords from us. Psalm 2:2-3

Before He so breaks them, however, the conspiracy and its eventual suppression must play out along the lines Jesus outlined for His disciples. They had asked Him about the sign of His “coming” (that is, His personal presence, παρουσίας, parousias) and of the “end of the world” (that is, the consummation of the eon, συντελείας τοῦ αἰῶνος, synteleias tou aionos, the aion (or “eon”) in question being the pre-Millennial (pre-Parousia) Kingdom. (See Matthew 24:3ff).

This sequence of events presupposes a centuries-earlier return of the prophet Elijah who will restore all things (Malachi 4:5-6), including the Temple. By the time that future Temple is desecrated, the Spirit will have already lifted the restraints of God’s government.

Jesus’s prophecy of the “abomination of desolation” (τὸβδέλυγμα τῆς ἐρημώσεως, to bdelygma tēs erēmōseōs, Matthew 24:15) highlights Daniel’s הַשִּׁקּוּץ מְשׁוֹמֵֽם, ha-shikkuts meshomem, Daniel 9:27, 11:31, 12:11.

I conjecture that the lifting of those restraints, which gives free rein to the rebels, comes with a diminution of Kingdom blessings, including abundance (and safety, and perfect health). That will entail the return of scarcity and, with that, money prices.

The Kingdom’s faithful subjects will have need of suddenly scarce goods. Without the “mark of the beast,” however, they won’t be allowed to buy them. This is the time of Jacob’s trouble (Jeremiah 30:7), of great pressure (θλῖψις, thlipsis, commonly translated “tribulation”).

From (mostly) Jewish “ekklesiai” to anti-Jewish “churches” in 80 years: Dean Stanley’s questions.

A Case of Mistaken Identity?

Rooted in κυριακόν (kyriakon), the English word “church” is the traditional translation of the Greek ἐκκλησία (ekklēsia). We may be practically stuck with it, but it’s a mistranslation, one that reinforces a misnomer at least as unhappy as Columbus’s tagging as “Indians” the aboriginal peoples who got to the Americas before he did.

The word κύριος (kyrios) means “lord”; κυριακόν (kyriakon) is the possessive. How one derives a form of kyriakon from ekklēsia is not only beyond my ken, but also that of many scholars who have noted this lexical curiosity. But we can learn from this misadventure: the discontinuity between the Christian individuals designated in the New Testament as ἐκκλησίαί (ekklēsiai, plural of ekklesia) and the historically identifiable societies we call “churches” is considerable.

The ekklēsiai of the apostolic age (roughly A.D. 33 to 70) were predominantly Jews who believed that Jesus was their prophesied Messiah. During that age believers who not of the seed of Abraham (i.e., “gentiles”) were “grafted in” to Israel on a case-by-case basis (Romans 11:17), sometimes to provoke Jews to jealousy (Romans 11:14). “Gentiles,” those who belonged to other nations (ἔθνη, ethnē, thus our word “ethnic”) were exceptions to a rule. In the New Testament we only have the names of three such exceptions: Cornelius (Acts 10), Titus (Galatians 2:3), and Epaphroditus (Philippians 2:25-30).

By What Authority?

Christ Himself was commissioned with authority (apostellō) only to “the lost sheep of the house of Israel” (Matthew 15 :24). He restricted His disciples’ commission to them as well (Matthew 10:5-6). During the period of the Book of Acts is the history, the Gospel was preached to the Jew first, including the Greek-speaking (Ἕλληνι, Hellēni) Jews of the diaspora, such as Rome’s Jewish community (Romans 1:16).

God-fearing gentiles who stood in the rear of the synagogue as Paul preached were guests. His message was not intended for them. They would be, however, welcomed into fellowship with Jewish Christians if they believed that message and adhered to a few moral and dietary rules so as not to offend their Jewish brethren in Christ (e.g., Acts 15:20).

These non-Jews “besought that these words might be preached to them the next sabbath”—for which “almost the whole city” of Pisidian Antioch turned out the following week (Acts 13:44). When some synagogue leaders took offense at Paul and Barnabas’s outreach, they answered:

It was necessary that the word of God should first have been spoken to you: but seeing ye put it from you, and judge yourselves unworthy of eternal life, lo, we turn to the Gentiles (ἔθνη, ethnē, Acts 13:46).

But that decision was restricted to Pisidian Antioch: in the very next chapter we read that they traveled to Iconium “into the synagogue of the Jews, and so spake, that a great multitude both of the Jews and of the Greeks believed” (Acts 14:1).

That was the only way Jews, Greeks or anyone else were going to hear the Good News in the Acts period: hearing required a preacher, and the preacher had to be commissioned:

. . . how shall they believe in him of whom they have not heard? and how shall they hear without a preacher? And how shall they preach, except they be sent (ἀποσταλῶσιν, apostolōsin)? (Romans 10:14b-15a)

Continue reading “From (mostly) Jewish “ekklesiai” to anti-Jewish “churches” in 80 years: Dean Stanley’s questions.”

God’s Next Move? The Second Coming, not of Christ, but of His Spirit.

On his Gravatar profile this blog’s most recent (and welcome!) subscriber cites a few Bible verses: Titus 2:13, Isaiah 40:5, and 2 Timothy 4:1, 8. He adds this caption: “Awaiting Anxiously God’s Next Move, Having That Blessed Hope: His Appearing, Blazing Forth (Epiphaneia) . . . . The Next Event (God’s Prophetic Clock ).”

That Greek word, epiphaneia, is in each of those New Testament verses. (Our word “epiphany” descends from it.) The Greek root, phaino, means “to shine,” and the prefix epi- intensifies it. Otis Q. Sellers suggested that “blazing forth” does justice to it.

A verse containing epiphaneia that the subscriber tellingly does not cite is 2 Thesslonians 2:8:

And then shall that wicked be revealed, whom the Lord shall consume with the spirit of his mouth, and shall destroy with the brightness of his coming.

Tellingly, I say, because this violent action of the Lord’s is what most students of Bible prophecy believe is what will happen next (or at least right after the so-called “Rapture”). The “brightness of His coming” translates “the epiphaneia of His parousia.”

That last Greek word refers to Christ’s presence, but not an ordinary presence. It certainly does not mean “coming” (as it’s sometimes mistranslated), although for Christ to be present on earth again he must first arrive. His parousia presupposes His “second coming.” When He gets here, He’ll be present on earth because of Who He is and What He does. It does not mean merely “being here,” as does pareimi. (“Present!” is how modern Greek students answer their teacher when their names are called; the phrase they use is είμαι παρών [eimai paron].)

The epiphaneia in the cited verses refers to a different event.

. . . while we wait for the blessed hope—the appearing [epiphaneia] of the glory of our great God and [kai] Savior, Jesus Christ (Titus 2:13).

I charge you in the presence of God and of Christ Jesus, who is to judge the living and the dead, and by his appearing [epiphaneia] and [kai] his kingdom [basileia]. . . . Finally, there is laid up for me the crown of righteousness, which the Lord, the righteous Judge, will give to me on that Day . . . also to all who have loved His appearing [epiphaneia] (2 Timothy 4:1, 8).

The Greek word epiphaneia does not, of course, appear in the Hebrew of Isaiah 40:5:

And the glory (כָּבוֹד, kavod) of the Lord will be revealed, and all people will see it together. For the mouth of the Lord has spoken (Isaiah 4o:5).

“Glory” translates the Hebrew kavod (doxa in the Septuagint, the Greek translation of the Hebrew Scriptures). The day is coming when all will see God’s glory at the same time. That revelation will coincide with God’s assumption of sovereignty over the earth. Continue reading “God’s Next Move? The Second Coming, not of Christ, but of His Spirit.”