Divine Dialogue and Biblical Revelation

Daniel 7:13 “I kept looking in the night visions, And behold, with the clouds of heaven One like a Son of Man was coming, And He came up to the Ancient of Days And was presented before Him.

Introduction

This morning, I want to begin a three-part series on a vitally important but often overlooked literary device employed by the authors of Scripture, from the very first book of the Bible to the very last. We will call this literary device “Divine Dialogue”. It is hugely significant, for example:

You may have heard me say on numerous occasions that the Trinity is not a N.T. invention. Instead, it was introduced by the Old and expounded in the New. This device of Divine Dialogue is one of the chief means that the O.T. employes to establish the fact that God is Triune.

As you read the N.T. have you wondered how the N.T. authors knew that the O.T. passages they were quoting were about the Messiah and had always been known/suspected as such. This device of Divine Dialogue provides a large part of the answer for a large number of the N.T. cases. ^FN#1

Therefore, this morning, I want to define what Divine Dialogue is, provide examples of it from Scripture, and give you the guidelines for identifying it in your own reading of Scripture.   

I. Divine Dialogue Defined (What is Divine Dialogue)

A] Simply put: Divine Dialogue is a literary device ^FN#2 employed throughout Scripture (both Old and New), whereby the human author is caught up in the Spirit and allowed to listen in on a conversation that is occurring in the throne room of God between the members of the Godhead.

B] Background/History: the device of Divine Dialogue was widely used and widely known throughout Biblical times. Old Testament authors used it from the very first chapter of Genisis, throughout the Psalms, and the Prophets. Jesus knew and made reference to it. The people in Biblical times were aware of and accepted it. The Pharisees and religious leaders knew and pondered it. Peter, Paul, and John all employ it in their own writings.  And finally, the early Church knew it and used it as a key source in their articulation of Trinitarian Theology and Christology ^FN#.  

          However, due to the illiteracy of the Middle Ages, the cultural distance from the original audience, as well as the prevalence of an abstract, Enlightenment approach to interpretation, this biblical device has largely been ignored and forgotten (not completely but significantly). The result has been a diminished understanding of Scripture’s witness in several key places. We aim to correct that in our study over the next 3 weeks.

II. Examples of Divine Dialogue: remember we are looking for conversations in the throne room of God between the members of the Godhead.

Genesis 1:26 Then God said, “Let Us make man in Our image, according to Our likeness;  ²⁷ And God created man in His own image, in the image of God He created him; male and female He created them. ^FN#4

Psalm 110:1 The LORD says to my Lord: “Sit at My right hand, Until I make Thine enemies a footstool for Thy feet.” ² The LORD will stretch forth Your strong scepter from Zion, saying, “Rule in the midst of Your enemies.”

Isaiah 48:16 “Come near to Me, listen to this: From the beginning I have not spoken in secret, From the time it took place, I was there. And now the Lord GOD has sent Me, and His Spirit.” ^FN#5

(Jesus) Matthew 22:42 “What do you think about the Christ, whose son is He?” They (Pharisees) said to Him, “The son of David.” ⁴³ He said to them, “Then how does David in the Spirit call Him ‘Lord,’ saying,⁴⁴ ‘The Lord said to my LORD “Sit at My right hand…..

(Paul) 2 Corinthians 12:2 I know a man in Christ who fourteen years ago– whether in the body or out of the body, I do not know, God knows– such a man was caught up to the third heaven. ³ into Paradise ⁴ and he heard inexpressible words, which man may not utter. (Dan 12:4; Rev 10:4)

Psalm 16:8 I have set the LORD continually before me; Because He is at my right hand, I will not be shaken.10 For Thou wilt not abandon my soul to Sheol; Neither wilt Thou allow Thy Holy One to undergo decay. (Note: Psalm of David, 1^st Person, But David is not the speaker/“I”. What is said does not apply to David. It is a case of D. Dialogue)

(Peter) Acts 2:25 For David says of Him, ‘I was always beholding the Lord in my presence; For He is at my right hand, that I may not be shaken. ²⁷ for Thou wilt not abandon my soul to Hades….

(John) Revelation 4:2 Immediately I was in the Spirit; and behold, a throne was standing in heaven, and One sitting on the throne.

~Not covered this week. Will cover next week

III. Qualification and Guide Lines (How to identify Divine Dialogue)

A] It is important to note that not every Biblical reference to Christ involves a dramatic dialogue between the members of the Godhead. Instead, very often such disclosures are made by traditional prophecy (e.g. Isa 53:1-2) or pedagogical object lessons (e.g. Passover, the O.T. Sacrificial System). Therefore, it is important to establish some guidelines or rules for identifying cases of Divine Dialogue:

B] When trying to determine if a particular passage is employing the device of Devine Dialogue, ask the following questions ^FN#6:

1) Who is speaking? Who is being addressed? Also be careful to follow the shifts from one speaker to another speaker within the conversation (like in a play)?

2) What are they talking about (normal human experiences or things exclusive to God and/or His Messiah- e.g. salvific, protological, eschatological matters)?

3) Necessity: is a Divine Dialogue necessary for properly understanding the passage as it is written. Importance: if there are any other realistic possibilities, speakers, or scenarios that account for the details of the passage, a Divine Dialogue is not the case.

4) What is the setting? Is it the throne room of God (either explicitly or implicitly)? Has the author been caught up in/by the Spirit (either explicitly or implicitly)?

5) Do New Testament authors see the passage as pointing to Christ (such often collaborates or gives support to the fact that a Divine Dialogue is taking place)

Footnotes

1] Notice what is at stake in our study:

• The devise of Divine Dialogue is central (a key factor) in the Old Testament’s disclosure of God’s triune nature. As such, it is at the heart of the early Church’s doctrine of the Trinity.
• It is a central/key factor in the O.T.’s revelation of the coming Messiah. As such, it is at the heart of the early Church’s understanding of who Christ is and what He came to do.
• Finally, Divine Dialogue is very often the grounds for the New Testament’s understanding and use of Old Testament Passages.

2] When we speak of Divine Dialogue as a “literary devise” I want to make it very clear that “literary device” is how we encounter it in our reading. The author provides a set number of indicators that alert his reader that Divine Dialogue is taking place (sort of like in English a metaphor is a comparison using like or as. Thus, when you see a comparison using like or as, the author is alerting you to this manner of communication).

            However, the reality to which this device is pointing is an actual occurrence. Thus, John was actually caught up into God’s throne room, David actually heard the Father say to the Son, “Sit at my right hand”; and there was a human witness to Trinity’s discussion about making man in God’s image. Simply put, the literary device is how Scripture tips you off that the passage before you is a record of what was actually said between members of the Trinity in God’s court. Thus Divine Dialogue is a device that allows us to correctly identify an actual event.

3] Here are but three examples from the early Church fathers, demonstrating their identification and employment of Divine Dialogue in interpretation. In each case the fathers are reading their perspective passage of Scripture as a Divine Dialogue

[Irenaeus is discussing Isaiah 49:5-6] Here, first of all, is seen that the Son of God pre-existed, from the fact that the Father spake with Him, and before He was born revealed Him to men: …… And that the Son of the Father calls Himself servant, (this is) on account of His subjection to the Father: for among men also every son is servant of his father.

-Irenaeus (130-165 AD) Demonstration of Apostolic Preaching Chapter 51

[Justin is discussing Psalm 2:7 in reference to Christ’s Baptism] But then the Holy Ghost, and for man’s sake, as I formerly stated, lighted on Him (Jesus) in the form of a dove, and there came at the same instant from the heavens a voice, which was uttered also by David when he spoke, personating Christ, what the Father would say to Him: ‘Thou art My Son: this day have I begotten Thee;’

-Justin Martyr (100-165 AD) Dialogue 88

[Athanasius (a key figure at the Council of Nicaea and in their doctrinal articulation) is explaining the interpretive error of the Arian heretics. Central to his critique is the Arian failure to account for Divine Dialogue, which was central to the Church’s doctrine]

54. For it is written, ‘So much better than the Angels.’ let us then first examine this. Now it is right and necessary, as in all divine Scripture, so here, faithfully to expound the time of which the author wrote, and the person , and the point; lest the reader, from ignorance missing either these or any similar particular, may be wide of the true sense. The inquiring eunuch understood this, when he thus besought Philip, ‘I pray you, of whom does the Prophet speak this? Of himself, or of some other man (Acts 8:34)?’ for he feared lest, expounding the lesson unsuitably to the person, he should wander from the right sense.

-Athanasius (296-373 AD), Four Discourses Against the Arians- Discourse 1, chapter 54

4] Two points: first notice the details of the passage (i.e. listen to Scripture). Notice that when God says, “Let us make man in our image” that our is plural while image is singular (image not images). In other words, this is not a pooling of resources. Instead, there is one divine image shared by those involved in the conversation.

           Second, notice the contrast in the resolve provided by very next verse (v 27):            

Verse 27 tells us, “So God (singular) created man in His (singular) own (exclusive) image”. Thus, immediately in the first chapter of the Bible we are confronted with a singular God, whose exclusive divine image is shared by more than one divine constituent. In other words, from the start we are confronted with One God and a plurality of members.

            However, did you notice the conspicuous trifecta? Pay attention because you are going to meet this same trifecta over and again throughout the Old Testament. Listen to verse 27 again:

And God created man in His own image (God the Father),

in the image of God He created him (God the Son);

male and female He created them (God the Holy Spirit).

In other words, from the very first chapter of the Bible we are confronted with a God who is one God and three distinct persons. Now, that said, some might easily claim (and have a good case) that are we reading way too much into this; except, over and again, while the Old Testament is stressing the Oneness of God (lest there be any confusion with the pantheons of the nations) over and again, when we are invited to the throne room of God to listen in, we are confronted with the same trifecta, expressed in various manners.

Isaiah 6:1 I saw the Lord sitting on a throne, lofty and exalted, with the train of His robe filling the temple.² Seraphim stood above Him, each having six wings;  ³ And one called out to another and said, “Holy (Father), Holy (Son), Holy (Spirit), is the LORD (singular) of hosts, The whole earth is full of His glory.”

Again,

Isaiah 48:16 “Come near to Me, listen to this: From the beginning I have not spoken in secret, From the time it took place, I was there. And now the Lord GOD (Father) has sent Me (Son), and His Spirit.”

Again,

Daniel 7:13 “I kept looking in the night visions, and behold, with the clouds of heaven (Holy Spirit- throughout depicted as the Shekinah Glory of God’s throne room presence- Ex 40:35; I K 8:10-11; Eze 10:4) One like a Son of Man was coming, And He came up to the Ancient of Days (Father) And was presented before Him.

5] The trifecta (see footnote #3)

6] Here is a more in-depth discussion of the guidelines and identifying traits of a divine dialogue. When trying to determine if a particular passage is employing the device of Devine Dialogue, look for any number of these traits:

1. Setting: The setting of the conversation is the divine throne room of God (either explicitly or implicitly). The author is caught up by the Holy Spirit and allowed to listen in on the Trinitarian conversation.
2. Participants: The conversation taking place is between members of the Trinity (i.e. God and another identified as God)
3. Manner: There are often dialogue shifts within the conversation. As such, there is a need to identify who is speaking and who is being addressed (much like in a play). Take for example Psalm 2. Notice the dialogue shifts, who is speaking and who is being addressed:

Psalm 2:6 [David is the Narrator listening to the conversation]

     God the Father [about the Son] “But as for Me (the Father), I have installed My King (the Son) Upon Zion, My holy mountain.”

   ⁷ God the Son [to the Father] “I (the Son) will surely tell of the decree of the LORD (the Father):

     God the Son [recounting the Father’s decree] He said to Me, ‘Thou art My Son, Today I have begotten Thee. ⁸ ‘Ask of Me, and I will surely give the nations as Thine inheritance, And the very ends of the earth as Thy possession.

4. Content: the subject matter of the conversation exceeds human, Davidic, and normal experience. Instead, the conversation concerns Messianic, eschatological, or protological matters.
5. Collaboration: the case for any passage being an instant of Divine Dialogue is strengthened/confirmed by New Testament collaboration. Do the New Testament authors see the passage as pointing to Christ.
6. Necessity: clearly identifying a Divine Dialogue taking place is necessary for properly following and understanding the passage as written. In other words, there are no other options or possibilities but a Divine Dialogue to make sense of the text. If there are any other realistic possibilities, speakers, or scenarios that account for the details of the passage, a Divine Dialogue is not to be assumed. Thus, if the details as easily fit David or some other human agent, then a Trinitarian conversation is not