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America and the Kingdom, pt. 1 - The Kingdom of God, pt. 6

“Today, many American Christians seem to mix up church and state. They believe the community of genuine believers in America is the people of God— both in heaven and on earth. But the nation of America isn’t the people of God; we don’t live in a theocracy. The sooner Christians realize this, the sooner the church can make a deeper impact as salt and light in society.” – Paul Copan, Is God A Moral Monster? [1]

For those of us who live in the U.S., a proper understanding of what it means that God is King can be difficult to comprehend. The ethos of this country is the entitlement to “life, liberty, and the pursuit of happiness.” Our nation was founded on democracy and runs by capitalism. We are probably the most individualistic culture the world has ever known.

And, our nation and society were founded on separating from an established monarchy (kingdom).

Therefore, it can be profoundly difficult for us to wrap our heads and hearts around the fact that God is King. At the heart of our worldview, which we are taught from birth, is rebellion against authority and personal autonomy. And whatever your views on the legitimacy of the revolution, the democratization of power and freedom from kingly authority underlie the way we view institutional structures even today. I believe this even informs why many American Christians are hesitant to submit to church-based authority; we carry our value for democracy into all spheres of life.

Now, in a democratic society, we are mostly allowed to do as we please as long as we don’t harm others. But, this is a unique and rare way of structuring a society. Under a king’s rule, people weren’t allowed to do whatever they wanted. The one on the throne was the ruler, and his commands were to be followed. There was no concept of individualism. Obedience to authority for the preservation of religious, cultural, political, and social order was the highest good.

And the same is true in God’s Kingdom.

He is a gracious King, and certainly He only does and allows what is for our best, but He is also the sovereign Lord, and our duty to obey His commands (Ecclesiastes 12:13). And when we see the great love that He demonstrated towards us, how could we do any less than give our full obedience?

“Jesus’ kingship is not something that remains in the future. Christ is King right this minute. He is in the seat of the highest cosmic authority. All authority in heaven and on earth has been given to God’s anointed Son (Matt. 28:18).”– R.C. Sproul[2]

For Part 1 of this series, click here

For Part 2 of this series, click here

For Part 3 of this series, click here

For Part 4 of this series, click here

For Part 5 of this series, click here

[1] Paul Copan, Is God A Moral Monster? Baker Books, 2011.

[2] R.C. Sproul, What Is the Kingdom of God? Ligonier Ministries, 2019. https://www.ligonier.org/blog/what-is-kingdom-god/

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A Biblical Theology of the Kingdom, pt. 2 - The Kingdom of God, pt. 5

Last week we began looking at the Kingdom of God from a biblical-theological perspective. I remember when I was first introduced to these ideas; my entire paradigm of how I read Scripture was revolutionized. When I began to recognize the theological and literary connections which are present in the Bible, my love for its complexity and richness soared. With that in mind, I’d like to give you an example from Matthew’s Gospel.

Dr. Tim Mackie points out that Matthew presents Jesus as the new Israel and new Moses. Jesus came up out of Egypt as a child (as the nation of Israel came out of Egypt in the Exodus), passed through the waters of baptism (as Israel passed through the Red Sea), and entered into the desert for forty days (Israel wandered in the desert for forty years). After that, He went up onto a mountain to deliver His teaching (think Moses on Mt. Sinai), His “manifesto” of the Kingdom. Now why would Matthew present Jesus this way? Because he was writing to a primarily Jewish audience, and his interest was in demonstrating how Jesus fulfilled the incomplete story of Israel. As I wrote in the previous post, that is one of the functions Matthew’s genealogy serves.

Dr. Mackie goes on to explain that in the center of Matthew’s Gospel, there are five sections of Jesus’s teaching. Those five sections correspond to the five books of the Torah. In other words, Matthew is presenting Jesus as Israel’s ultimate covenant teaching authority who will fulfill the storyline of the Hebrew Bible (Old Testament).

Here’s the layout:

Chapters 4-7: The conquering of the enemy and the teachings of the King.

Chapters 8-10: Jesus brings the power of the Kingdom into the lives of hurting, broken people (through His healing works). Two parallel stories within this part show Jesus calling people to follow Him, meaning that one can only experience the power of the King and His Kingdom by repenting and becoming His disciple.

Chapters 11-13: Stories of the response of the people to Jesus and His teachings and His signs. Responses vary greatly. Jesus preaches parables of the Kingdom in this section, talking about the various responses of the people.

Chapters 14-20: This section deals with all of the expectations that the people had of the Messiah. In fact, Jesus feeding the multitudes closely parallels Moses’ giving bread to the people (although Jesus’ miracle flowed from His own deity). Many had incorrect expectations of the Messiah, and Jesus began to withdraw from the crowds and religious leaders, focusing on teaching His disciples about His Lordship and Messiahship.

Chapters 21-25: What Dr. Mackie calls the clash of the kingdoms, where Jesus confronts the religious leaders and rebukes them for their hardness of heart.   He demonstrates His Kingdom over and against the establishment. Dr. Mackie explains that Jesus was demonstrating His royal rule over Israel as their God and King by going into the temple and overturning the tables and disrupting the temple sacrifices.

Jesus’ death was the fulfillment of all the Old Testament promises; it’s just that nobody expected things to happen that way. And by saying that all authority had been given to Him, He was declaring Himself the King of the world, and commissioned His disciples to go proclaim this Good News of the Kingdom—Jesus is Lord, He is risen, and forgiveness and eternal life are available to all who will repent and place their faith in Him, becoming His disciple.

“When the soldiers dress Jesus up in a purple robe, they do so in order to mock him, but John tells us of it in order to declare that Jesus is indeed the one in purple, the one before whom the nations will bow. Pilate circles around the possibility that Jesus is in some sense ‘king of the Jews,’ but without realizing that, according to the Jews’ own ancient traditions, their king is to be king of the whole world. John knows that he is telling a story of someone dying the death of a criminal. He is determined that his readers will ‘hear’ the story also as the death of the rightful king. Jesus’s kingdom will not come by violence (18:36). It will come through his own death. When he is lifted up from the earth, he will draw all people to himself (12:32).” ­N.T. Wright

Dr. Michael Horton has said that the Kingdom of God is the first empire ever founded upon the shed blood of the King, who does not expect His servants to shed their blood. And N.T. Wright, picking up on the theme of God’s Kingdom in the book of Acts wrote:

“Acts, with its many tales of confrontation, persecution, and martyrdom, takes forward exactly this agenda. This is what it looks like, Luke is saying, when Jesus is enthroned as Lord of the world, and his followers go out to put his royal rule into effect, ending up in Rome announcing God’s kingdom and Jesus as Lord ‘with all boldness, and with no one stopping them’ (28:31).”

When we read the Scriptures, divorced from the Kingdom language in which God inspired them to be read, we miss SO MUCH of what God is saying to us. And that’s what this whole teaching series is all about: God is King and He’s invited us to walk with Him in relationship, with our sins forgiven, partnering with Him in the work He’s doing.

Click here for part 1 of the series

Click here for part 2 of the series

Click here for part 3 of the series

Click here for part 4 of the series

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A Biblical Theology of the Kingdom - The Kingdom of God, pt. 4

“Biblical theology is a means of looking at one particular event in relation to the total picture.”[1] – Graeme Goldsworthy, According to Plan

In biblical studies, there is a field called biblical theology. The goal of this discipline is to look at what the Bible says, throughout its pages and the stages of God’s revelation, about a given theme or truth, and then relate each of those passages back to the Bible’s revelation as a whole. For example, if one embarked upon a biblical-theological analysis of the theme of covenant, one would begin in Genesis 1 and God’s covenant with Adam and Eve. Then head to Genesis 12 and look at God’s covenant with Abraham. One would look from Genesis to Revelation and see the ways in which God’s covenants were given. Ultimately, one would find that the new covenant in Christ was the final, ultimate covenant, towards which all the previous covenants pointed.

And this is the approach I want to take regarding the Kingdom of God in this post and the next. We have seen previously how God consummated the Kingdom in and through His Son. We also saw that there is much metaphorical language in the Old Testament which speaks of royal, kingly themes. For example, the creation narrative in Genesis 1-2 speaks of God taking His royal throne as King of the universe, with the cosmos itself serving as His divine temple. Normally, we read the narrative as God working for six days and resting one, and yet we miss the larger, underlying concern: God’s rule and reign. God certainly gave humanity the work-week cycle and the gift of sabbath. But if we’re not careful we’ll miss the larger point: God taking His place on His throne and ruling.

“How beautiful upon the mountains are the feet of him who brings good news…” – Isaiah 52:7

God was showing His people, and by extension the whole world, that He alone is God and King. And if we were to pay closer attention to the language and imagery of royalty and kingship throughout the Scriptures, we would be more likely to see that.

As we continue to examine the theme of kingship and kingdom in the Bible, we see that God had promised to be Israel’s King. Yet they continually rejected His rule over them. And eventually they would formally reject Him as their King, preferring a king like all the other nations (1 Samuel). And one has only to read through the Prophets and Historical books of the Old Testament to see the tragic results of their insistence on a monarchical ruler who would lead them just like the kings of the other nations led. It was always God’s intention to give Israel a king; but the people rejected God’s plan and insisted on their own.

But here’s what’s beautiful—God has indeed “become King” again (although He’s always been) in and through the Incarnation. What do I mean? God became a Man, and “tabernacled” among us: John 1:14—hearkening back to the language in Exodus when God dwelled amongst His people through the tabernacle in the desert. He then established the governance of His Kingdom (the Sermon on the Mount) and invited people to be His subjects. He then extended His reign through healings and miraculous signs all over Israel and even in Gentile lands. Ultimately, He received a crown, scepter, and robe during His trial, was lifted up on high (on the cross), and died to conquer humanity’s sin and make His enemies His family.

He then rose from death, declaring that His Kingdom has come, and now He has commissioned us, His followers, to extend the invitation to submit to His reign to all peoples, and to preach of the coming day when He will return once again. On that day, He will fully consummate His Kingdom and eradicate all that doesn’t belong (namely, sin and evil). Do you see all of that? How often do we miss the complexity and beauty of the fullness of biblical revelation because we’re accustomed to pulling verses out of context and settling merely for moral lessons or inspiring thoughts?

Now, when we look at the peoples which surrounded ancient Israel, we see that their false gods were capricious and malevolent, and created humans merely to do the “grunt work” of the cosmos and fulfill their whims. But in the Scriptures which recount the story of the true God, we see a gracious God who loves His creation, delights in beauty and blessing, and invites His people into relationship with Him in order to partner with Him in His mission. It’s what Old Testament scholar John Walton has dubbed “relationship through partnership.” And that is a compelling story to be a part of.

“Come, Thou long expected Jesus” ­– Meredith Andrews

Click here for part 1 of this series

Click here for part 2 of this series

Click here for part 3 of this series

[1] Graeme Goldsworthy, According to Plan: The Unfolding Revelation of God in the Bible. IVP Academic: Downers Grove, IL (1991), p.21.

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The Kingdom of God in the New Testament - The Kingdom of God, pt. 3

“The four Gospels tell the story of Jesus as the climax of the story of Israel.” - N.T. Wright

In our previous post, we looked at how the biblical theme of God’s Kingdom unfolded throughout the Old Testament, pointing ultimately to Jesus. In this post, we’ll see how Jesus was the fulfillment of the Old Testament hope of God’s coming Kingdom.

Many times, we are content to focus solely on Jesus’s death and resurrection, functionally skipping over all that our Lord said and did in the Gospels in between those glorious events. N.T. Wright has said that many Christians would be satisfied if Jesus had simply come down to earth as a full-grown man on Good Friday, died for our sins, rose again on Sunday, and then ascended. And how often do we reduce the Gospel and the ministry of our Lord to merely that? But when we reduce the Gospel to only getting saved and going to Heaven when we die, we miss so much that is essential to our faith, and without which we wouldn’t have the Kingdom.

“Today, we want the Kingdom without the King.” – Mark Sayers, Disappearing Church

When we fail to consider Jesus’s ministry in Israel: the healings, miraculous feedings, etc., we miss out on His demonstrations of deity and lordship. We also miss out on Him showing all of us what life looks like under His gracious, sovereign rule. And we miss that because we don’t think of the accounts in the Gospels that way. Often, we look at the stories in the Gospels as if they were nice morality tales and inspirational events. We miss the beautiful, incredible displays of God’s Kingdom.

The sermon on the mount, for example, was our Lord’s exhortation to His followers, who live under His rule, regarding His will for their way of life. And when Jesus healed lepers by touching them, forgave and freed loose women, and forgave people of their sins, He was demonstrating what the Kingdom of God is and looks like.

Given our penchant in the West for radical individualism, we so often think of Jesus as ruling and reigning “in our hearts.” And indeed He does. But He’s also the Head of the Church, King of kings and Lord of lords, sovereignly ruling over His people and all creation. And the Gospel accounts are the story of His reign. Salvation is not merely how you and I can, as individuals, get to Heaven when we die (although it certainly includes that). It’s the story of what God has done and is doing to redeem all creation, reconcile all things to Himself, and be glorified in and through His people.

Consider the events recorded in Luke’s and John’s Gospels. Jesus’s coming is portrayed as the clash between the Kingdom of God and the kingdom of Caesar/Rome (the final set of kingdoms in Daniel’s prophecy), with Jesus destroying all worldly kingdoms through His death and bodily resurrection! And not only that, but standing behind all worldly kingdoms and powers is the devil, whose pseudo-kingdom Jesus has vanquished (see Colossians 2).

“The story of the resurrection, then, is not an ending but a beginning. The Gospels are written as books which are there to fuel the Church’s life. But if they are to do that job, we have to take seriously the story they tell, which is the story of how God became King.” – N.T. Wright

Dr. Tim Mackie (from Bible Project) points out that Jesus, in His crucifixion, ascended His throne. He received a crown and a robe, and He was lifted up on high—what surprised everyone was that His royal ascension looked very different from what they expected. And the same is true today. When we miss the fact that the Kingdom of God is right-side up, and our earthly perspectives upside-down, we easily overlook the Gospel-writers’ portrayal of Jesus as King. The King’s coronation in His first coming was the moment He gave His life for the salvation of His enemies and conquered the devil, sin, and death forever!

As we progress all throughout the Old Testament we see God moving the story forward from creation, to Noah and the flood, to the Patriarchs, to Moses, the Promised Land, the prophets, the Temple, Jerusalem, and ultimately to Jesus. In Matthew’s Gospel this is typified in the genealogy of chapter 1. Matthew places Jesus front and center, showing that He picks up Israel’s story where it left off in the Old Testament.

Matthew, writing for a Jewish audience, shows that Jesus is the legal, rightful heir to David’s throne. He descended from Abraham, through Isaac, through Judah, and ultimately from David. Additionally, Matthew lists three sets of fourteen generations (from Abraham to David, David to the Babylonian exile, and the exile to His coming) until Jesus came. And in Hebrew gematria (how the letters of the alphabet correspond to numbers), David’s name corresponds to the number fourteen! In other words, Jesus is the fulfillment of all Scripture and the hope of Israel. God’s Kingdom has come, and Jesus is King.

“After the last dirty politician, after the last meal down at the mission, after the last lonely night in prison, there is Love…” – Andrew Peterson, After the Last Tear Falls

Click for part 1, The Fullness of the Gospel

Click for part 2, The Story of Israel

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The Story of Israel - The Kingdom of God, pt. 2

“As a kingdom of priests, Israel was to mediate both the revelation from God and access to the presence of God.”[1] – John Walton, Old Testament Theology for Christians

What is a good definition of the Kingdom of God? Theologian Herman Ridderbos said, “The Kingdom of God is the great, divine work of salvation in its fulfillment and consummation in Christ.” I like that definition. It is His perfect and just rule over all of creation as He dwells amongst His people and works through them to bring all of creation into relationship with Himself. But given the state of the world (chaos, sin, disorder), we sometimes fail to understand and recognize that at this very moment the Triune God is ruling and reigning from His eternal throne. God is King, right now. And He is expanding His Kingdom through His people.

God’s Kingdom is seen throughout the Old Testament, beginning in Genesis 1 and 2. God created the universe to be His cosmic temple and the very first verses of the Bible speak to His rule and dominion over all He made. As the first chapters of Genesis continue to unfold, temple language and imagery is everywhere. God built a set apart, sacred space (the Garden of Eden) where He would meet with and dwell amongst His people. Adam and Eve were placed in that sacred space to have dominion and bring Him glory. Later in the Torah, the role of the Levitical priests would be an echo of Adam’s original commission—to have dominion in sacred space (the tabernacle) as stewards of God’s presence, mediating His presence to the rest of the world.

“I pledge allegiance to a country without borders, without politicians, waiting for the sky to get torn apart.” – Switchfoot, Politicians

The Kingdom motif continues to unfold throughout the pages of the Old Testament. God established a literal kingdom in Israel at the close of the period of the judges. The kingdom in Israel was meant, as all previous stages of Israel’s history was, to reveal God’s character and purposes to the rest of the world. God even made a covenant with David that through his line, Messiah would one day come. And Messiah would fully usher in God’s Kingdom and rule (more on that in our next post). But as you know (if you’ve read your Old Testament), Israel failed in her mission to bring God’s blessing to the rest of the world. Rather, they turned inward, keeping God’s blessings to themselves and continually apostatizing from Him. But God had a plan to correct their failures. He Himself would come, bringing His reign and calling to Himself a redeemed people, made up of both Jews and Gentiles, to bring the blessings of Abraham to the rest of the world. And next time, we’ll look at how He did that.

Check out this beautiful version of How Great Is Our God. This sounds like a coming-attraction of what the Kingdom will be like.

To see part 1 of this series, click here


[1] John Walton, Old Testament Theology for Christians. Intervarsity Press, Downers Grove: Illinois, p.111.

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The Fullness of the Gospel - The Kingdom of God, pt. 1

“Part of the tragedy of the modern church, I have been arguing, is that the orthodox have preferred creed to kingdom, and the unorthodox have tried to get a kingdom without a creed. It’s time to put back together what should never have been separated.” – N.T. Wright, How God Became King*

The Gospel of the Kingdom. It’s what Jesus preached. It was the hope of Israel. The prophets foretold it and the patriarchs were promised it. But what exactly is it? There are many answers offered by those outside and inside the Church. Many think it’s God’s promise of a fulfilling life. Others think it has to do with dismantling unjust social structures in order to make society more equitable for all. Still others believe it’s an unconditional acceptance of everyone and a refusal to make any judgments. Others believe it is only “how to go to Heaven when you die.”

These and other misperceptions exist in part because many, Christian and otherwise, mistake the message of Jesus as being either merely ethical—do this, don’t do that—or merely propositional—believe this and you’ll go to the good place.

But we can’t be faithful to our Lord and His Word and come away with a perspective of the Gospel that is only one or the other. There are certainly ethical aspects to the Gospel. As Christians, we are called to holiness and Christ-likeness. And clearly the Gospel is propositional—there are certain theological truths one must believe and embrace in order to be saved! Jesus’ message included both. It is the Gospel of the Kingdom, which the apostle Paul later called our ministry of reconciliation (1 Corinthians 5:18). Through Jesus we are first reconciled to God and then reconciled to one another—that is the fulness of the Gospel message. The problem is that we often emphasize one aspect to the exclusion of the other. This should not be.

Historically, there are different reasons for this. Those who have reduced the Gospel message to mere ethics have been led astray by the theological liberalism which invaded the Church in the 19th century. Since then, many theologians have come and gone who denied the metaphysical/propositional side of the Gospel and focused only on the ethical. Rudolph Bultmann, a 19th-century German theologian and New Testament scholar championed the idea of the “fatherhood of God and the brotherhood of all humanity.” Effectively, this caused him and others to view the primary aim of the Christian faith as being world peace. Jesus, His death and resurrection, and reconciliation with God were thrown out in favor of terrestrial utopia. Whether or not the claims of Christianity were true did not matter. Only that one’s conduct of life changed.

Additionally, such theologians embraced an existentialist view of Christianity. The objective, historical truths of the Christian faith were downplayed (if not downright rejected) in favor of subjective, experience-based feelings. These theologians would say it did not matter if Jesus actually rose from the dead or not (and that one can’t know for certain)—what matters is that He is “risen in our hearts” and this enables us to live lives of goodness. They gutted the historic Christian faith of its historical foundations and ended up with a moralistic religion which was certainly not Christianity.

On the other side, the frontier-revivalist movement (also of the 19th century) contributed to the loss of the Church’s emphasis on mission and social justice. As itinerant evangelists traveled the country and preached the message of salvation, they focused almost exclusively on Heaven, Hell, and the next life and downplayed the importance (and historicity) of Christians working for positive social change.

There were theological reasons for this. John Nelson Darby, William Miller, and others began predicting the end of the world. Darby popularized the pre-tribulation rapture and dispensational way of reading Scripture. D.L. Moody caught onto that and fully bought into it. This led to a shift in mindset amongst itinerant evangelists which said Jesus is coming back at any moment, and therefore the thing we need to focus on is getting people saved.[1] If Christ’s return is immanent, why focus on making things in this world better?

This thought has fully matured in our day into a line of thinking which says, “Well, it’s all going to burn anyway, so who cares?” This negatively impacts the way that we as God’s people think about the planet/environment and leads us to think social justice issues are not important; that evangelism is the ONLY thing which matters. And given the heated debates as of late regarding the role of the Church concerning issues of social justice, these historical trends are more relevant now than ever!

Now, the dangers on both sides are very real. When we focus merely on evangelism, we forget that God is King and that part of our calling as His Kingdom ambassadors is to extend His rule into every sphere of life—including the defense of the defenseless, the vindication of the oppressed, and the help of the poor. Just read your Bible—these themes are EXTREMELY important to God! We cannot say that we have embraced the fullness of the Gospel if we are only theologians in creed but not in practice. As the saying goes, orthodoxy (right belief) leads to orthopraxy (right behavior).

“If a brother or sister is without clothing and in need of daily food, and one of you says to them, ‘Go in peace, be warmed and be filled,’ and yet you do not give them what is necessary for their body, what use is that? Even so faith, if it has no works, is dead, being by itself.” – James 2:16-17

And on the other side, it goes without saying that a denial or rejection of the historic truth-claims of Christianity is a rejection of Christ, Scripture, and the unbroken testimony of the Christian Church.

So, as we continue thinking about God’s Kingdom, may we as His people, the Church, be diligent to believe what He has revealed and to allow Him to mold us into humble, holy, Christlike people. May we embrace the Gospel of the Kingdom.

“Whoever says he is in the light and hates his brother is still in darkness.”

                                                                                 – 1 John 2:9


*N.T. Wright gets certain aspects of justification wrong and I have some serious questions regarding his soteriology. However, this quote is spot-on.

[1] Dispensational theology has since developed into a holistic way of understanding Scripture and much balance has been brought to these issues.

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Song of Solomon and the Demise of Dualism, pt. 2

“You made it all, said, ‘Let there be,’ and there was all that we see…” – Chris Tomlin

Last time, I laid out an introduction to the Song of Solomon and hinted at how it demolishes a dualistic philosophy and worldview. In this post, we’ll conclude those thoughts.

Dualism is a system of thought that comes from certain strands of ancient Greek philosophy. It is the idea that physical matter is evil and only that which is immaterial and “spiritual” is good and holy. And although it originated in ancient Greece, it made its way into the Church. We first encounter it in its incipient form in Paul’s letter to the Colossians and John’s three letters to churches he’d founded. This was the belief known as Gnosticism. Eventually, this led to Docetism, which taught that since matter is evil, Jesus could not possibly have taken upon Himself a literal, human body. Rather, He only appeared to be human but was in fact only spirit. Needless to say, this heresy was roundly condemned by the early Church. It endured for several centuries and inspired the early Church leaders to clarify that Jesus truly was fully human. This happened in 451 A.D. at the council of Chalcedon.

We see dualism raise its ugly head time and again throughout Church history. Many of the early and medieval monasteries and convents operated on the assumption that “the body is the prison of the soul.” Others described the body/soul relationship as that of the soul chained to a dead corpse, dragging it around. People really believed that the goal of Christian spirituality was to free the soul from the “evil” body. Hence the reason Church history is so fraught with accounts of monks and the truly “spiritual” being extremely ascetic. This is why they would torture themselves with prolonged fasting, meager diets, self-flagellation, etc. They believed true Christian piety consisted of suppressing all things physical so that the soul and spirit could truly thrive.

“By this you know the Spirit of God: every spirit that confesses that Jesus Christ has come in the flesh is from God; and every spirit that does not confess Jesus is not from God; this is the spirit of the antichrist, of which you have heard that it is coming, and now it is already in the world.” – 1 John 4:2-3

While the specific brand of Gnosticism repudiated by the apostle John isn’t prevalent in the Church today, there exists a form of it which is prevalent, namely, that there is a divide between the sacred and the secular. It’s the view that God puts a high premium on “spiritual” things like Bible study, prayer, fasting, etc.—and indeed He does—but that He doesn’t really care about culture, good art and music, good food and drink, and on and on; or even worse, that those things are inherently suspect.

And this is where the Song of Solomon crushes dualism: the book speaks very positively of sex and intimacy between husband and wife, the blessing of good food and drink, and God’s approval of it all. One of the many beautiful aspects of this book is its claim that God calls the physical creation “good,” continuing that theological theme which began in Genesis 1 and culminated in the Incarnation (more on that in a bit). By celebrating romance, marriage, intimacy, and sex between a husband and wife in His Word, God is placing His stamp of approval on the physical realm. Genesis 1 and 2, the Song of Solomon, and indeed all of God’s Word leave no room for dualism in the life of a Christian!

Nowhere in God’s Word is the physical divorced from the spiritual. When God created humans, He made us body, soul, and spirit, and He said that we were good. We need to recapture a holistic vision of God’s creative activity and the part we share in it.

And ultimately, as mentioned above, the Incarnation is the final nail in the coffin of dualism. God the Son, Jesus the Christ, became human. He always was and is fully God, and He became fully Man. And it is in the Incarnation that God completely destroyed any validity we might give to dualism. The declaration which God made in Genesis 1, confirmed in the Levitical priesthood through physical sacrifice, and seen in Song of Solomon finds it telos, its completion, in Christ’s incarnation. And this truth will be enjoyed by all of God’s redeemed throughout eternity, when He ushers in the new creation and His elect dwell with Him forever on a new Earth.

“And I heard a loud voice from the throne saying, ‘Behold, the dwelling place of God is with man. He will dwell with them, and they will be His people, and God himself will be with them as their God’.” – Revelation 21:3

Check out the Bible Project’s video on the Song of Solomon!

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Song of Solomon and the Demise of Dualism, pt. 1

*Religious mindsets of dualism have blinded us to the God-given joys and pleasures of this world. We have often separated our spirituality from earthiness. But did Jesus really condemn all enjoyment of this world? Is God the creator or the enemy of this world's delights? - John Crowder[1]

The Song of Solomon. Sometimes I wonder if there is any book in the Bible less-understood and more disagreed over (other than Revelation). The book is full of beautiful word-pictures and rich theological imagery. In fact, the Old Testament’s wisdom tradition can be found within its eight short chapters.

Poetry is this book’s primary genre, meaning in its pages exists an abundance of metaphor and symbolism. In fact, due to its “mature” content, Jewish men in ancient times were not allowed to read the book until they were married and had reached the age of thirty! And based on decades of research from Hebrew scholars, we know that much of the “fruit and garden” imagery is very erotic.

Now it may surprise you to think that contained within God’s Word is a book that deals with sex and romance in such a blunt manner. But that is exactly what I want to discuss here. As pastor John-Mark Comer says, “Humans were sexual before we were sinful.” In other words, God is the Creator of sex and physical intimacy, and He gave it to humanity as a gift to be enjoyed between a man and a woman within the covenant bond of marriage.

Remember in Genesis 1 and 2 when God created everything and proclaimed it all to be good? In context, everything said to be “good” was physical. One glorious theological truth we see in the creation account of Genesis 1 and 2—and that is later expounded upon throughout the Song of Solomon—is that God calls His physical creation good.

Next time, we will conclude with a look at ancient Greek dualism and how it contrasts with God’s stamp of approval on creation and how all of this relates to the Song of Solomon. In the meantime, watch this video from the Bible Project on how to read and understand biblical poetry.


*I do not agree with everything John Crowder teaches and do not endorse him. However, his quote here on Gnosticism and its antithesis to biblical truth is absolutely correct.

[1] John Crowder, Money. Sex. Beer. God. http://www.johncrowder.net/products/money-sex-beer-god

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Saved to Be Sanctified

“How we are saved is closely linked to the question of what we are saved for.” – N.T. Wright

Why did God choose to save you? Or me? Or anyone? There are a number of reasons one could give, but in this post, I’m going to discuss only one of them: we were saved to be sanctified.

“For whom he did foreknow, he also did predestinate to be conformed to the image of his Son, that he might be the firstborn among many brethren.” – Romans 8:29

Now when this verse is read, the typical debates for and against a Reformed perspective on election and predestination are usually not far behind. However, I want to pass over those arguments and simply focus on the actual, expressed point of the verse. 

We have here a great mystery revealed to us. The Lord has given us insight into one of the reasons for our salvation. According to this verse, the Father chose and saved us is in order to sanctify us, which means to make us more and more like His Son. To become molded more and more into the image of Christ is the reason the Father saved you and me! That is amazing, and puts a whole new spin on what it means to live a life in the pursuit of holiness. (Hebrews 12:14)

We know that our justification is solely a work of God (our Catholic and Orthodox brothers and sisters would refer to this as initial justification). The only thing we unholy sinners bring to God is our sin. He saves us (and saved us) by His grace alone. Our sanctification, however, is something that involves our cooperation.

“We can’t save ourselves by pulling on our bootstraps, even when the bootstraps are made of the finest religious leather.” – Eugene Peterson

Indeed.

“For consider Him who has endured such hostility by sinners against Himself, so that you will not grow weary and lose heart. You have not yet resisted to the point of shedding blood in your striving against sin.” – Hebrews 12:13-14

God commands us in Scripture to pursue holiness and sanctification, and to cooperate with Him in that process.

“The hole in our holiness is that we don’t really care much about it.” – Dr. Kevin DeYoung

Now, turn back to Romans 8, but this time go back a verse. You will see Romans 8:28 in a whole new light.

“And we know that God causes all things to work together for good to those who love God, to those who are called according to His purpose.” – Romans 8:28

What Paul tells us is that God the Father is using everything that happens in our lives to conform us more and more into the image of Jesus and that that is what is good for us! If God is working all things together for our good, what is the one thing that is better for us than anything else? Our sanctification – to be made more and more like Christ.

We see then that Romans 8:28 is not a fluffy, cotton-candy verse that only belongs on a Hallmark card. No, this verse is weighty and deeply theological. God the Holy Spirit, through the Apostle Paul, communicates to us that the purpose of our lives is to become more like Christ. What higher calling could there ever be?

Life is often difficult. The road of discipleship to which we’ve been called is not easy, nor is it without its bumps and curves. But the One who called you is faithful, who also will do it (1 Thessalonians 5:24) and if he began the good work of salvation in us, He will complete it fully. (Philippians 1:6)

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Jonah, chp. 4 - Are we like Jonah?

One of the prominent themes which we’ve seen in the book of Jonah is God’s compassion for the lost. We saw last week how wicked and evil the Assyrians were, and yet God sent His prophet to go and proclaim a message of repentance and judgment in order to provoke the Assyrians’ to repent.

“…God relented concerning the calamity which He had declared He would bring upon them. And He did not do it. But it greatly displeased Jonah and he became angry. He prayed to the Lord and said, 'Please Lord, was not this what I said while I was still in my own country? Therefore, in order to forestall this, I fled to Tarshish, for I knew that You are a gracious and compassionate God, slow to anger and abundant in lovingkindness, and one who relents concerning calamity. Therefore now, O Lord, please take my life from me, for death is better to me than life’.” – Jonah 3:10-4:3

According to Scripture, Jonah didn’t want to tell the Assyrians of God’s judgment and love for them because he hated them. He desperately wanted God to just wipe them out in destruction. Jonah didn’t want them to be saved! He knew how they had treated his people, and other peoples, and he wanted them to pay. He didn’t want God’s mercy and grace for them, only His justice. Jonah was furious with God, to the point of literally wanting to die, because God loved Jonah’s enemies.

Remember what Jesus taught in His Sermon on the Mount? #enemylove

It’s interesting, because if you examine Jonah’s sermon, it’s kind of a joke. He doesn’t mention God, God’s mercy and grace, etc. It seems he was trying to sabotage his own message and ensure that the Ninevites wouldn’t understand what he was saying, and thus couldn’t repent. But, God foiled Jonah’s selfish, xenophobic, ungodly plans and saved the entire city. Jonah chewed God out and argued with Him. It’s incredible.

Now the reason I’ve named this teaching, “Are We Like Jonah?” should be pretty obvious. Given the current global climate in which we find ourselves I think this is a question we all need to honestly ask ourselves. It’s easy to look down our noses at Jonah for his nationalism and xenophobia, but how often do we do the same?

The tendency of nationalism is to think that God is on the side of my country and my people, and thus my country’s enemies are God’s enemies, and that God totally supports all of the political decisions made by my country. After all, we’re fighting the enemy, and God is on our side, right?

Well, what did God want to do for the people who were oppressing and murdering His actual, covenant people? He wanted to forgive them and show them His mercy and love. Should we be surprised then that maybe, just maybe, God wants to do the same to our enemies? But how often are we like Jonah? God’s people wanting to see our enemies destroyed by God rather than transformed and redeemed by His grace…I know I’m often guilty of this.

To frame this in a political context for us, think about this. The agenda of the Right is Nationalism. The agenda of the Left is globalism. But neither one of those isms are Jesus’ agenda. His Kingdom is not of this world.

Jonah literally cared more about a plant, and about his own comfort, than he did about the eternal salvation of more than 100,000 human beings. Lord help us not be like Jonah.

Check out the lecture I did on YouTube which corresponds to this blog post here.

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Jonah, chp. 3

In Jonah 3, we see God re-commission Jonah. God didn’t give up on him. This should call to mind John chapter 21 where Jesus gave Peter the opportunity to confess his faith in Him three times, after having denied Him three times previously.

Now, imagine the scene. Jonah had been in the stomach of a huge fish for 72 hours—the digestive acids of that fish likely would have burned all the hair off his body (including eyebrows), shredded his clothing, and bleached his skin white. So, Jonah shows up in Nineveh, barely wearing any clothing, bleached albino white, and having been vomited up by a fish. This would have been a strange sight to see.

As a polytheistic culture, the Assyrians would likely have worshipped an ancient fish-god, so they probably would have seen Jonah as a herald of the displeasure of the gods, at least initially. But then something happened: Jonah preached God’s message and the people got it. They weren’t fearing all of their “gods;” rather, they repented for fear of the true and living God, Israel’s God! This is yet another beautiful example of God’s sovereignty over all things, including people.

The repentance of the Assyrians is a remarkable episode in the history of the Missio Dei. A reluctant prophet proclaims a vague message of divine judgment and an entire city repents. This reinforces the theme of God’s sovereignty over all things which we see throughout this book.

Now, we also know from history that the Assyrians were a brutal empire. They would behead their victims and stack the severed heads in large piles at the city gates of people they conquered as a warning to others who would resist them. We also know that they would, at times, skin their victims alive. Now that would be a tough way to go! Here are some examples from a scholarly research paper on the Assyrians:

In his official royal inscriptions, Ashurnasirpal II calls himself the ‘trampler of all enemies ... who defeated all his enemies [and] hung the corpses of his enemies on posts.’[1]

Later, Ashurnasirpal II said this of one of his military conquests, boasting that he had done the following:

I flayed as many nobles as had rebelled against me [and] draped their skins over the pile [of corpses]; some I spread out within the pile, some I erected on stakes upon the pile ... I flayed many right through my land [and] draped their skins over the walls.[2]

And one more, just to give you an idea of who these people were:

I felled 50 of their fighting men with the sword, burnt 200 captives from them, [and] defeated in a battle on the plain 332 troops. ... With their blood I dyed the mountain red like red wool, [and] the rest of them the ravines [and] torrents of the mountain swallowed. I carried off captives [and] possessions from them. I cut off the heads of their fighters [and] built [therewith] a tower before their city. I burnt their adolescent boys [and] girls.[3]

This goes to show how powerful God’s grace, love, and mercy truly are. We think of how “easy” it is for an otherwise good person to come to faith in Christ, but how often do we really believe that He is in the business of saving “the worst of the worst.” This chapter of Jonah should remind us that He is both willing and able to do just that.

You can check out my YouTube video which accompanies this post here.

[1] Erika Belibtreu, Grisly Assyrian Record of Torture and Death, http://faculty.uml.edu/ethan_Spanier/Teaching/documents/CP6.0AssyrianTorture.pdf, page 4.

[2] Ibid., 5.

[3] Ibid., 5.

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Jonah, chp. 2

“He (Jonah) thought God was only the God of the Jews, and he would rather be dead than proclaim the grace of God to the heathen.” – Martin Luther

Chapter 1 of Jonah concluded with this detail about Jonah being swallowed up by the great fish and spending three days and three nights in its belly. This is an interesting detail, in that Ancient Near Eastern mythology viewed three days/three nights as the required time to journey to the Underworld. This would have been known to ancient readers of Jonah and again would have reinforced the theological theme running throughout the book: Israel’s God is sovereign over all things in Heaven, on Earth, and under the Earth.

Jonah’s declaration in verse 3 that God threw him into the sea is his way of acknowledging that although the sailors were the instrumental cause of his being in the sea, ultimately it was God who caused this to happen. Again, God’s sovereignty over all things is emphasized.

Jonah’s language throughout this chapter speaks to his belief that he was heading for Sheol, the Underworld, and that he would be imprisoned there forever. But then in verse 6, Jonah praises God for rescuing him from that fate and bringing him back to the world of the living. This echoes a consistent biblical theme, namely, that God alone has all authority over life and death. Believers are admonished throughout the Scriptures to fear God alone as He alone has all authority.

 

“All authority in Heaven and on Earth has been given to Me.” – Jesus, in Matthew 28:18

 

Jonah prays this beautiful prayer acknowledging God’s sovereignty and salvation, praising God for His ability and willingness to have mercy and save. Ironically, it will be this very fact which so angers Jonah in chapter 4, when God shows His mercy to Jonah’s brutal enemies.

What does this chapter have to do with the Missio Dei? Again, the primary theological theme of God’s sovereignty over all things brings the Great Commission to the fore of our thinking. Jesus said all authority in Heaven and on Earth is His, and His authority is the basis for our boldly going out and “making disciples of all nations.”

Another major theme in this book is that our enemies are not God’s enemies. God is not concerned with geo-political borders on a map. His call to His Church is that we love and make disciples of all peoples. That command supersedes all other concerns. We’ll dig into this theme more as we get into chapters 3 and 4.

Click here to watch the lecture video I did in conjunction with this blog post.

 

“And on that final day I die, I want to hold my head up high. I want to tell You that I tried to live it like a song.” – Switchfoot, “Where I Belong”

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Jonah, chp. 1

For these next few weeks, we’re going to look at the life and ministry of the prophet Jonah. I’ll also link to YouTube lectures that I’ve posted in conjunction with each blog post for an International Missions class I’m teaching at Metro Christian Academy this year.

 The book of Jonah is fascinating. It’s a short, pithy story packed with powerful rhetoric, convicting theological themes, and crushing irony. One of Israel’s earliest prophets, Jonah’s ministry as recorded in Scripture was both brief and provocative. Called by God to bring a message of impending judgment to Nineveh—the capital of the vast and brutal Assyrian Empire—Jonah not only refused but intentionally ran in the opposite direction!

“But Jonah rose to flee from the presence of the LORD. He went down to Joppa and found a ship going to Tarshish. So he paid the fare and went down into it, to go with them to Tarshish, away from the presence of the LORD.” – Jonah 1:3

What was God’s response? He sent a massive sea-storm into Jonah’s path. Now here in the narrative is where we see the first major irony. Jonah, the Israelite prophet of YHWH, was doing his best to hide from God. But the pagan, Gentile sailors on the boat, who worshipped a multitude of other gods, recognized YHWH’s supremacy over their gods and even nature itself! The pagans here were more in tune with God’s sovereignty and truth than God’s own prophet. This is the first of many ironies in the book.

You know the rest of the story…God appointed a huge fish to swallow Jonah up and transport him, over a three-day-and-night period (that’s important) to Nineveh. And we’ll pick up the narrative in chapter 2 next time.

To conclude, I believe the author is making an enormous theological point in chapter 1. And this theme, which will recur in each subsequent chapter, is God’s sovereignty over nature and the created realm. It was a common belief in the Ancient Near East that different “gods” ruled over different geographical domains. But Israel’s God rules over all of Heaven and Earth.

Check out the YouTube video which accompanies this blog post here.

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Romans 14, Love, and Liberty

Romans 14 – a beautiful chapter in the Bible. It is one of the most comprehensive sections of Scripture regarding our liberty in Christ, our relationship to food, drink, holy days, etc., and how we are to love one another in spite of our different convictions.

The context of the chapter is as follows: the Christians in Rome were both Jewish and Gentile, and they needed to understand how to love each other. Some of the Jewish Christians still observed Torah regulations related to diet and looked down on their Gentile brothers and sisters because they did not. Some of the Gentile Christians thought their Jewish brothers and sisters were too scrupulous and looked down on them for being so “traditional.” The Apostle Paul corrected both groups, reminding them that their mutual faith in Christ was the basis of their unity and that they were to leave room for differing convictions of conscience.

Given all that, what principles from Romans 14 can we apply to our lives today? We have been given amazing freedom in Christ. We are no longer bound to strict Torah-observance in regard to food, drink, or holy days. But as the saying goes, with great freedom comes great responsibility.

Even more important than liberty is love. We are called to willingly surrender our liberty in order to love our brothers and sisters in the faith. How do we do that? By not causing them to stumble. Therefore, Paul told the Gentile Christians not to look down upon their Jewish brethren, and vice versa.

If our exercise of liberty causes a brother or sister to stumble in sin due to a weak conscience, love dictates we willingly lay down our liberty so as to not wound them.

Love is a higher priority than liberty.

This is a constant theme throughout the New Testament. Love for one another is the whole reason the Holy Spirit gave spiritual gifts to the Church. Paul tells us the importance of the gifts is in direct proportion to how much they edify the Church (1 Cor. 14:5), which is why he puts a higher premium on prophecy than tongues—the one who speaks in a known language is able to edify the entire Church, whereas the one who speaks in an unknown language only edifies him/herself. The gifts the Lord has given us were given in order that we might build one another up. He did not give them so that we would only please ourselves.

“Our Lord does not so much look at the greatness of our actions, or even at their difficulty, as at the love with which we do them.” – St. Therese of Lisieux

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Courage in the Days of COVID-19

Coronavirus. Fear. Panic-buying. These are crazy times to be alive. But our God is not surprised at what’s happening.

In order to encourage you, my wife and I wrote this 5-day devotional for March. It’s a simple, quick read for 5 different days, along with a recommended practice for each day. We pray our Lord uses it to bless you.

Please download it, share it on all of your platforms, and remember: it’s completely FREE. We just want people to be encouraged. So please help us get the word out!

You can access and download as many free copies as you’d like at the following link:

Courage in the Days of COVID-19

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The Grace of the Gospel - Not in Vain!

One of the most glorious aspects of the Gospel for those of us who have been born-again is that the work of our salvation was entirely accomplished, once and for all, by Jesus. There is nothing left to be done to reconcile us to the Father, to rescue us from the wrath to come, and to provide forgiveness for all of our sins. As our Lord cried out triumphantly from the cross, “It is finished!” (John 19:30)

Given that the Triune God has entirely accomplished and done everything necessary for our salvation, what is our response to be? I don’t ask this question in terms of worship—to give God thanks and praise is a given. The question that I’m asking has to do with the effort that we expend for God’s glory once we’ve been saved.

Now before we start I need to point out that while we are not saved by our good works, we are saved to good works. The Apostle Paul says in Ephesians 2:8-10, “For by grace you have been saved through faith; and that not of yourselves, it is the gift of God; not as a result of works, so that no one may boast. For we are His workmanship, created in Christ Jesus for good works, which God prepared beforehand so that we would walk in them.”

 

“We are saved by faith alone, but the faith that saves is never alone.” – Martin Luther, 16th-century Church reformer

 

I was asked once by a colleague how we are to balance the fact that our salvation has been accomplished and God has called us to rest, with the reality that as soldiers of Christ we’re in a battle and are called to labor hard for the Kingdom and pursue holiness. This is a good question, one that must be carefully thought through according to Scripture.

There seem to be two ways we Christians typically look at this: one way says that because the work is done, we can just kick our feet up on a beach somewhere and relax. It’s over—we’re just waiting for Heaven. Now while I agree that we’re waiting for the end of this Age and the second coming of Christ, the proper response to such a glorious Gospel is not laziness.

The other extreme leans towards working really hard in order to curry favor with God, as if Jesus, through the cross, had not already accomplished that. This is nothing more than a works-righteousness, which has no place in the life of a Christian.

 

“For where Christ is named, idolatry is destroyed and the fraud of evil spirits is exposed.” – St. Athanasius, On the Incarnation

 

How then are we to live and respond to such a great salvation? I believe that the Lord has provided us with a wonderful answer and example in 1 Corinthians 15:1-10.

“Now I make known to you, brethren, the gospel which I preached to you, which also you received, in which also you stand, by which also you are saved, if you hold fast the word which I preached to you, unless you believed in vain. For I delivered to you as of first importance what I also received, that Christ died for our sins according to the Scriptures, and that He was buried, and that He was raised on the third day according to the Scriptures, and that He appeared to Cephas, then to the twelve. After that He appeared to more than five hundred brethren at one time, most of whom remain until now, but some have fallen asleep; then He appeared to James, then to all the apostles; and last of all, as to one untimely born, He appeared to me also. For I am the least of the apostles, and not fit to be called an apostle, because I persecuted the church of God. But by the grace of God I am what I am, and His grace toward me did not prove vain; but I labored even more than all of them, yet not I, but the grace of God with me.” – The Apostle Paul

In the first few verses Paul lays out the Gospel. He tells us what Christ has accomplished for us, that He died and rose again for our sins according to the Scriptures.

Then he goes on to recount Jesus’s appearance to the disciples, to the multitudes, and ultimately to Paul himself, when Paul was personally discipled by Him for three years in Damascus and Arabia (Galatians 1:17-18).

Then in verse nine Paul makes a statement of humility, reminding us that he is not worthy of God’s salvation, but that by God’s grace he is now a believer, although formerly he persecuted Christians. He then says something in verse ten that sheds light on the biblical balance of our works in relation to salvation:

“…and His grace toward me did not prove vain; but I labored even more than all of them, yet not I, but the grace of God with me.”

This is staggering. Paul says here that had he just kicked his feet up, relaxed, and “rested” after his salvation—because God has finished the work—that that would have been an indication that God’s grace had been given to him in vain. In other words, God saves us to something, and that is to labor alongside Him in the Kingdom, so that His glory might cover the earth. He does not save us so that we simply become lazy Christians.

Spiritually speaking, we are to rest in Christ’s finished work on our behalf. 

“Therefore, let us be diligent to enter that rest, so that no one will fall, through following the same example of disobedience.” – Hebrews 4:11

In context the author of Hebrews is talking to Jews who have become followers of Jesus, and he is warning them against the temptation to once again seek God’s righteousness through the works of the Law, and to simply rest in Christ’s finished work accomplished for their salvation.

That, however, is not what Paul is talking about in 1 Corinthians 15. Paul said God’s grace was not wasted on him, because after being saved by grace alone through faith alone, he labored by that amazing grace to do all the good works which God had called him to do. In other words, God’s grace completely saves us from our sin and the coming judgment. But once we’ve been saved His grace empowers us to labor for His glory and accomplish the mission for which He created us and put us on this earth.

The lesson for us, then, is to be found faithful stewards of this incomparable treasure our Lord has entrusted to us. We read in Matthew 25:14-30 a parable told by Jesus about being faithful servants. Our Lord has given to each and every one of us a calling in this life, and He has entrusted to each of us the necessary measure of faith for that call, the gifts and talents we need to do it, and the requisite time to accomplish it. In response to the incredible grace we’ve been shown how could we do any less than labor to the utmost for the glory of our King?

And it is His very grace—by which the all the work is already finished—that motivates us to work harder than anyone else, just like Paul.

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Romans 1, General Revelation, and Triune Beauty

This blog post is based on Romans 1. There, the apostle Paul makes the case that God is good and sin has corrupted His good creation. Paul specifically lays out his case for why the Gentiles—specifically treated in chapter 1—are guilty before God’s tribunal: idolatry, depraved sexual immorality, and a lack of gratitude towards God. They have followed their sinful natures and desires rather than God and have willingly suppressed their innate knowledge of the truth. 

What exactly does Paul say?

“For the wrath of God is revealed from heaven against all ungodliness and unrighteousness of men who suppress the truth in unrighteousness, because that which is known about God is evident within them; for God made it evident to them. For since the creation of the world His invisible attributes, His eternal power and divine nature, have been clearly seen, being understood through what has been made, so that they are without excuse. For even though they knew God, they did not honor Him as God or give thanks, but they became futile in their speculations, and their foolish heart was darkened. Professing to be wise, they became fools, and exchanged the glory of the incorruptible God for an image in the form of corruptible man and of birds and four-footed animals and crawling creatures.” - Romans 1:18-23

What do humans, apart from God’s specific revelation and intervention, do by nature? In verses 18-19 Paul tells us we suppress the truth which we innately know about God. Why do we do that? Paul says we do it because of our unrighteousness and because we do not want to submit to God’s law. Sinful man does not by nature desire God and His lordship, and thus suppresses the truth about God, exchanging it for the lie as Paul says (v.23).

We know from Ecclesiastes that God has set eternity in the heart of man. But because we have all been corrupted by sin, our natural tendency is to re-create God in our own image—the height of blasphemy and idolatry.

 

“[Romans is] the most pessimistic page of literature upon which your eyes ever rested [and simultaneously] the most optimistic poem to which your ears ever listened.” – G. Campbell Morgan, British preacher and author

 

Paul says in verses 21-23 that these people about whom he is writing knew the truth of God, but hardened themselves against Him and His truth and refused to submit to the revelation they had received. They also refused to be thankful to God, instead giving heed to foolish speculations about Him and to false religions and idolatry. Man’s ingratitude to God for His many blessings and His goodness was one of the primary things that so bothered John Calvin about the state of sinful humanity.

 

“The heart of man is a factory of idols.” – John Calvin, 16th century Reformer

 

Paul says that they profess themselves to be wise, but in so doing they became fools. He then goes on to explain how they became guilty of idolatry, refusing to worship the true God and rather worshipped His creation. Paul then uses the remainder of the chapter to speak of the debauched sexual practices these people wandered into, further cementing his case that humans are sinful, unholy creatures.

 

But let’s look specifically at verse 20: “For since the creation of the world His invisible attributes, His eternal power and divine nature, have been clearly seen, being understood through what has been made, so that they are without excuse.”

This is what theologians call general revelation, and it speaks to the fact that God has revealed certain aspects of Himself to humanity through creation. And because He has done this, all are without excuse. We can all look at nature and know that there is a Designer behind it. While Paul was dealing with Gentiles who were pagan and polytheistic, in 21st-century Western culture we see far more commonly a denial of God’s existence (not the existence of a “god,” but the existence of the God of Scripture): this was Paul’s case against sinful humanity.

Several years ago, I was sitting in the outdoor amphitheatre on a Wednesday afternoon at my old church in southern Oregon. It was a gorgeous day, and while sitting there, this verse came to mind. I started thinking about that which we can know about God by simply looking at His creation. And since all of creation (except the righteous angels) has suffered under the curse of sin and the Fall, there are many things in creation that do not properly reflect God’s nature.

But consider the variety of colors in nature! Look at the different seasons and weather patterns. Feel the cool breeze blow across your face and contemplate the flight of the radiant butterflies. Gaze up at the stars on a clear night: I dare you not to be completely awed. It’s incredible.

I say all of this to encourage us who are Christians to appreciate nature and recognize the beauty and goodness of God in it. Then, glorify Him for it.

As a musician/artist, my desire is that we the Church be the most creative, beauty-inspired people on the planet. We have the Creator as our Father and Savior, and it is our joy to reflect His beauty, goodness, and truth back to a lost world.

As the Psalmist wrote so long ago, “The heavens declare the glory of God, and the expanse proclaims the work of His hands. Day after day they pour out speech; night after night they communicate knowledge. There is no speech; there are no words; their voice is not heard. Their message has gone out to the whole earth, and their words to the ends of the world.” – Psalm 19:1-4a

May we join our voices with the rest of creation in singing praise to our Triune God, whose infinite beauty and holiness are reflected in His beautiful creation.

“These things are merely a whisper of God’s power at work.” – Job 26:14a

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Propitiation

Let’s take a few moments to think through the biblical concept of propitiation. For those who don’t know, propitiation is the concept of the wrath of God toward sin being appeased by a sacrificial offering. God’s wrath poured out on a substitute in the place of sinners ensured that He can be just towards sin yet not have to justly condemn deserving sinners. 

 The website Got Questions says this about propitiation: “The word propitiation carries the basic idea of appeasement or satisfaction, specifically toward God. Propitiation is a two-part act that involves appeasing the wrath of an offended person and being reconciled to him.” That is propitiation in a nutshell.

 Now this concept is not a new one. In the ancient pagan world people had a concept of propitiating their gods by sacrifices, offerings, etc. That explains why people would cut themselves, offer their own children as sacrifices to the gods in gruesome rituals, and do unspeakably gross and horrible things to try to appease the deities. The common thread of propitiation in those pagan religions was that the person would make the effort to do whatever was necessary to make themselves acceptable to their god. It was all about the effort of the one presenting the offering. There was no thought or concept of grace (in the biblical sense) in any of these sacrifices. Propitiation in this sense was all about getting whatever god you were trying to appease to no longer be angry with you. What made this difficult was that the god being appeased was always angry and vengeful. These were not love offerings; they were a way to come out from under the curse of the spirits.

 The glorious difference in Christianity (besides the fact that it is true, where the other religions aren’t) is that God the Father, the one whose wrath was propitiated on Calvary, is the one who made the effort to propitiate our sin, and that is what needs to be made clear.

 God the Father is the one who sent God the Son to forgive us of our sins so that we could be forgiven and reconciled back to Him. Although God is angry with sin, and although we were His enemies (Romans 5:10) and were under His wrath (John 3:36), His anger does not mean that He is vengeful and full of bloodlust the way that He is typically caricatured by those who don’t know Him. No, our God is the one who wanted us to be reconciled to Himself, and He did all that was necessary to make sure that would happen. The God against whom we have sinned, and whom we have offended, has given His own life so that we His people could be with Him for all eternity. What an unspeakable gift! God loves His people that much. We couldn’t make propitiation for our own sin—we were dead in sins and trespasses. If we were ever going to be delivered from our sin and from His wrath, He was going to have to provide that salvation. And He did. Hallelujah and Soli Deo Gloria!

 This is so crucial because it both upholds the truth that God is love—and that He is not angry in the way that He is caricatured by unbelievers—but that He is also infinitely holy and just. This both affirms His infinite love and justice.

 I have heard many sermons about the anger and wrath of God, and let me state unequivocally that His wrath is perfect and part of His nature. Also, I have heard certain Bible teachers reject the idea of penal substitution on the grounds that it makes the Father seem like a vengeful, bloodthirsty deity. They just can’t reconcile God’s infinite love with the idea of penal substitution. 

 However, I believe the Bible clearly teaches penal substitutionary atonement. The entire Old Testament sacrificial system, which points to Jesus, was based on penal substitution—the innocent animal sacrifice would be slain in the place of the guilty sinner in order that the guilty one would be made right with God. Isaiah 53, the fourth of the ‘Servant songs,’ is one of the clearest passages in the Old Testament speaking of Christ’s sacrifice, and it clearly teaches the substitutionary aspect of His atoning work. So how do we reconcile God’s love with penal substitution? I posit to you that they are perfectly in harmony because of the fact that God is the one who authors and completes our salvation. Yes, God is angry at sin, and His wrath abides upon unbelievers. At the same time, God is the one who accomplished salvation for His elect because of His great love for us who were guilty sinners.

 Once again, God proves that, “the foolishness of God is wiser than men…” (1 Corinthians 1:25). How amazing is this! God sentenced Himself so that His justice would be satisfied, the penalty for sin paid, and we guilty sinners would not only be declared legally righteous in His eyes (justification) but be adopted by Him to be His very children! Wow.

 In Romans 3:24-26, the Apostle Paul writes, “Being justified as a gift by His grace through the redemption which is in Christ Jesus; whom God displayed publicly as a propitiation in His blood through faith. This was to demonstrate His righteousness, because in the forbearance of God He passed over the sins previously committed; for the demonstration, I say, of His righteousness at the present time, so that He would be just and the justifier of the one who has faith in Jesus.” God the Father thus remains perfectly just and also the infinitely gracious justifier of those of us who believe in His Son for salvation.

 Dr. R.C. Sproul, in his commentary on the Book of Romans, writes: “In the drama of justification, God remains just. He does not set aside His justice; He does not waive His righteousness; He insists upon it…if all He did was maintain His righteousness without extending the imputation of that righteousness to us, He would not be the justifier. He is both just and justifier, which is the marvel of the gospel.

Amen.

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The Wrath of God

There may be no other attribute of God as disputed, dreaded, or misunderstood as His wrath. Some deny it altogether, claiming only God’s “nice” attributes. Others focus far too much on it, making God out to look like some sort of blood-thirsty being. Both extremes are incorrect. But what do we do with this aspect of God’s character?

            First, we look to Scripture. To come to know our God and to understand Him, we must see who He has revealed Himself to be. And this aspect of His character, wrath, is an attribute we see revealed by the Spirit in Scripture.

            Additionally, just like His goodness, truth, compassion, holiness, mercy, justice, and faithfulness, is good and right. God is only and entirely good – all of His attributes are part of His inexpressible beauty. He doesn’t have good attributes and bad ones. He is only and completely good.

            As human beings we have the tendency to project our ideas of what certain things mean onto God. We have to be careful that we don’t project characteristics onto God that are not true. For example, when I talk about the wrath of God, what typically comes to mind? If you’re anything like me, you think of bloodthirsty, mindless rage. Like a man who walks into his home and sees his wife and children being assaulted by a burglar – and if that were me, I’d probably lose my mind in rage and adrenaline and go crazy on the guy invading my home. If I’m being honest he’d be lucky to leave my house alive.

            I want to propose to you that that’s not an accurate picture of the wrath of God. We have to approach this aspect of God’s nature in the same way that we approach everything in relation to His nature – He has revealed Himself perfectly, completely, and finally in and through Jesus. When we see Jesus, we see God. Hebrews 1:1-2 says this: “Long ago, at many times and in many ways, God spoke to our fathers by the prophets, but in these last days He has spoken to us by His Son, whom He appointed the heir of all things, through whom also He created the world.”

            In John 2 Jesus entered the Temple. Let’s take a look at what verses 13-22 say: “The Passover of the Jews was at hand, and Jesus went up to Jerusalem. In the temple he found those who were selling oxen and sheep and pigeons, and the money-changers sitting there. And making a whip of cords, he drove them all out of the temple, with the sheep and oxen. And he poured out the coins of the money-changers and overturned their tables. And he told those who sold the pigeons, ‘Take these things away; do not make my Father's house a house of trade.’ His disciples remembered that it was written, ‘Zeal for your house will consume me.’ So, the Jews said to him, ‘What sign do you show us for doing these things?’ Jesus answered them, ‘Destroy this temple, and in three days I will raise it up.’ The Jews then said, ‘It has taken forty-six years to build this temple, and will you raise it up in three days?’ But he was speaking about the temple of his body. When therefore he was raised from the dead, his disciples remembered that he had said this, and they believed the Scripture and the word that Jesus had spoken.

            Let’s think about this. I believe that this account in John 2 is a great picture for us of the wrath of God. Make no mistake about it – Jesus was ticked. This was not a stoic, intellectual disagreement with those were ripping the people off. No, He was angry. He felt emotion. But at the same time, notice that when he got to those who were selling the pigeons (for sacrifices) he told them to take them away. He didn’t throw the cage down on the floor of the Temple and harm the pigeons. Then as soon as these things were done He had a conversation with the Pharisees where He preached His death and resurrection to them. In other words, while Jesus was angry and manifested that anger outwardly, He didn’t lose His mind. This was not some wild-eyed, uncontrollable rage. This was a measured, controlled response. And in that I believe we get a key understanding of the wrath of God. Even in the Old Testament when God told the Israelites to wipe out a people group He did so only after giving them 400 years to repent. He saw that they were hopelessly lost and sick in sin and so He did what was right and necessary. I belabor this point because I believe that if we’re not careful we can easily misconstrue the wrath of God into something that is a vindictive over-reaction. I believe that as we consider the whole counsel of God’s Word we see that His wrath is His just, righteous response to sin.

            When we consider Jesus’s death, we see in perfect beauty that His wrath is not vindictive. This is SO important to understand. If we don’t get this we will be confused and projecting onto God the Father misunderstandings that malign His goodness. What did Jesus say from the cross in reference to those who were crucifying Him? “Father, forgive them; for they do not know what they are doing” (Luke 23:34). If there was any time that we might expect to see the wrath of God poured out on His enemies in a vindictive way, surely it would be here, when sinful creatures were crucifying the God who created them. But instead we see God pouring His heart out in perfect, selfless, sacrificial love! Jesus never sought revenge on the Pharisees, Sadducees, and religious leaders. Even after His resurrection He did not go to them and rub it in their face. Being reviled He did not revile back. He never sought revenge. I point this out because I believe that it is very easy for us to project our ideas of wrath onto God and assume that He is exactly how we would think Him to be. But in that we must be careful. Remember, Jesus said that if we have seen Him, we have seen the Father!It is not possible to overstate the importance of this truth. Jesus did not act in a way that is different from the nature of God the Father – God the Father revealed His nature perfectly, completely, and finally to mankind in and through His only Son.

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Post Tenebras, Lux

“Then he spoke his message: ‘The prophecy of Balaam son of Beor, the prophecy of one whose eye sees clearly, the prophecy of one who hears the words of God, who has knowledge from the Most High, who sees a vision from the Almighty, who falls prostrate, and whose eyes are opened: I see him, but not now;I behold him, but not near.A star will come out of Jacob; a scepter will rise out of Israel’.” (Numbers 24:15-17a)

            After darkness, light…

            The morning awakens with the promise of new life, new hope, and new glory. The sorcerer, the usurper, hired to curse the people of God, was only able to pronounce blessing upon them. God willed it to be so.

            And in the blessing pronounced came a prophecy of the One who was to come. This One would finally and fully put an end to the oppression and tyranny which God’s people have always faced. The Moabites, the Assyrians, the Persians, the Romans…even sin itself. The usurper will not have the final word. The Promised One will.

            The narrative of Numbers 22-24 reminds us during this Advent season that God will always be faithful to His covenant promises. No one can curse the ones He has chosen to bless. And because of Jesus, we are the blessed ones. Sin’s curse is destroyed. Death is not the end. Messiah reigns!

 

Reflection exercise: Watch the Bible Project’s YouTube video entitled Messiah and thank God for sending His only Son to save us from our sins.

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