beloved before time

Ben Witherington on Baptism

2012-01-25T15:26:00.007-05:00

"[I]t seemed unlikely that the church would get very far in its discussion of the matter unless it recognized that no one has managed to avoid adapting the New Testament teaching on baptism without certain theological aberrations" (Troubled Waters, p. 2).

"The fact is, no New Testament document addresses itself to water baptism for its own sake. It is always mentioned as an illustration or exhortation to make some other point. ... [A]ny deductions about correct Christian practice of water baptism are drawn not from clear-cut prescriptive statements in the New Testament about how one ought to perform the rite, but from what one can conclude from various descriptive statements and theologoumena that reveal who was baptized and what it meant. ... Thus, any evaluation of the New Testament evidence must proceed cautiously, recognizing that deducing a normative practice from primarily descriptive or purely theological statements is no easy task." (pp. 7, 9)

How true. As time and again I've returned to the Scriptures over whether or not we ought to baptize our newborn son in his infancy, I'm becoming more and more convinced that neither Baptists nor Presbyterians have it right (and they're about the closest we have to the biblical doctrine, while taking very different viewpoints). At best, both are adaptations of what little teaching we do have about baptism, set in contexts often far different from the spread of the gospel to Jew-Gentile assemblies in the first century. When I try to read either position back into the New Testament, both end up with significant inconsistencies, especially regarding what to do with ensuing generations born and raised within the church community--a scenario that is not explicitly addressed by the Bible. It's like trying to read Genesis to settle arguments on how God created the world, considering that the creation accounts and all references to creation are written for polemical or ethical reasons. What to do?

It's a Boy!

2012-01-24T23:55:00.001-05:00

Welcome to the world, EPHRAIM LOUIS HALL!

Our first child was a healthy baby boy born Friday, January 13, here in Richmond, Virginia. Ephraim weighed 7 pounds, 11.5 ounces, with a length of 21 inches. After Ephraim was past his due date, the doctor said we needed to induce labor. The whole induction and labor process took three days, and labor itself was over 36 hours. My wife Olivia is a real warrior!

"Is not Ephraim my dear son,

the child in whom I delight?

Though I often speak against him,

I still remember him.

Therefore my heart yearns for him;

I have great compassion for him,"

declares the LORD.

(Jeremiah 31:20)

We named him Ephraim ("fruitful") for several reasons:

(1) We want our home to be a godly home where the peace, love, and joy of the gospel bear fruit. Throughout the Bible, the godly home is portrayed as one of fecundity, fruitfulness, and blessing (see Psalm 128).

(2) As we raise our son in the discipline and instruction of the Lord (Eph. 6:4), we pray that he will become someone who trusts in the Lord and delights in his law, and so never fails to bear the fruits of Christlike character (Psalm 1; Jeremiah 17:7-8; Galatians 5:22-23).

(3) Throughout the Bible, Ephraim (Israel) is the wayward child of God, his faithless people. But God couldn't forsake his beloved child, after whose heart he yearns (see Jeremiah 31:20 above and the entire book of Hosea). The name Ephraim is a reminder to us to keep God's persistent, unfailing love at the center of our parenting. Rather than jinxing our child with such a name (which is faulty superstition based on fear, not faith), the more we keep the gospel central and let it shape how we treat this child, the more likely it will be that he too will fall in love with his God.

Some Notes on Household Baptisms

2012-01-08T12:58:00.021-05:00

One of the common criteria used in debates over who should be baptized (that is, only professing believers, or also their children) is the accounts of household baptisms in the New Testament. (See my previous post.) One's "household" (Greek oikos) referred generally to their dependent family in an immediate and certain sense, but also possibly any other voluntary bondservants pledged to their care. There are five explicit household baptisms mentioned: that of Cornelius (Acts 10:44-48), Lydia (16:15), the Philippian jailer (16:31-34), Crispus (18:8 with 1 Cor. 1:14), and Stephanas (1 Cor. 1:16). Presumably the household of Gaius was also baptized, because his name is included between the two others whose households were baptized (1 Cor. 1:14-16).

Baptists try to argue that everyone who was in the household believed and professed faith, therefore giving only a pattern of "believers-only baptism" (called credobaptism, baptism upon professing a creed or statement of faith). Reformed/Presbyterian and Methodist folks use these accounts to say that the household head's faith reckoned the whole household under covenant membership, so the whole family was baptized regardless of whether or not they believed. This would include the baptism of any infants or young children if present (paedobaptism). Who's right?

My answer is: Probably no one (or everyone). The household accounts are pretty much inconclusive.

First, a few observations for paedobaptists:

1. The families of Cornelius, Crispus, and Stephanas were all converted believers. The Holy Spirit fell on the entire household of Cornelius while Peter was preaching the gospel of faith in Christ, after which they were baptized (Acts 10:42-48). Peter remarks that the gift of the Holy Spirit was given to them after belief (I take this to mean that there were special manifestations of the Spirit's presence, in this case speaking in other languages), and the rest of the believing Jews at Jerusalem acknowledged that these Gentiles were recipients of "repentance that leads to life" (Acts 11:17-18). Crispus "believed in the Lord, together with his entire household" (Acts 18:8). And it is recorded that "the household of Stephanas were the first converts in Achaia, and they have devoted themselves to the service of the saints" (1 Cor. 16:15). At the very least, all of these three households were believers.

2. The jailer's family also probably all repented and believed in the Lord Jesus upon hearing the gospel. For starters, their salvation was promised by Paul and Silas (Acts 16:31). Unless we say that they were saved apart from faith (which is heretical), they all must have trusted Christ individually. Second, they all heard "the word of the Lord" (v. 32). Third, they too rejoiced with their father/husband over this new faith (v. 34). It would seem odd to say that only the jailer believed, and yet all of them rejoiced "that he had believed in God" (ESV). The natural conclusion would be that all of them rejoiced and believed. The ESV makes it clear that the rendering of pisteuo is singular: "And he rejoiced with his entire household that he had believed in God."[1] This makes it seem like only he believed, and no one else did. Taken apart from the promise in verse 31, this could be rightly concluded from the text. However, the NASB renders it "he . . . rejoiced greatly, having believed in God with his whole household," and the NIV has "he was filled with joy because he had come to believe in God--he and his whole household." Yes, only the jailer's faith is explicitly mentioned, and the verb is singular. But the fact that he was "with his whole household" probably does not indictate mere proximity, but that his family were together with him in faith, just as Paul promised him. Therefore it is likely (but not certain) all were baptized as confessing believers.

And now, listen up, credobaptists:

3. As Bryan Chapell points out (and I think Gregg Strawbridge somewhere else) of every Gentile baptism account recorded in the Bible, "every person identified as having a household present at his or her conversion also had the entire household baptized."[2] Sure, some baptisms occur where we simply don't know whether or not other family members were present or were baptized (as with the Jews in Jerusalem at Pentecost in Acts 2, or the Samaritans in Acts 8). But whenever a household is present, all are baptized.

4. In two cases, we are told that the whole household is baptized, even when only the household head is explicitly mentioned as having believed (Lydia and the jailer). "And after [Lydia] was baptized, and her household as well, she urged us, saying, 'If you have judged me to be faithful to the Lord, come to my house and stay.' And she prevailed upon us" (Acts 16:15). Only Lydia is said to believe, and her plea was not upon her household's faith, but hers alone. While the entire household may have been personally converted, this cannot be demonstrated from the text. In like manner, Luke only chooses to record the faith of the jailer, even though the whole household was baptized (16:32-34).

5. Salvation is pledged foremost to the household head, and it's upon his faith that the assurance of salvation is given to the rest of the family. The angel told Cornelius, "[Peter] will declare to you a message by which you will be saved, you and your household" (11:14). The jailer also was told, "Believe in the Lord Jesus, and you will be saved, you and your household" (16:31). Chapell argues that "Paul's words do not mean that the rest of the household would automatically express genuine saving faith in Christ, but his presumption was that the faith of the head of the household would govern the life and faith patterns of the rest of the man's family. As a result, the jailer's entire household was baptized that night (v. 33)."[3] The faith of the family leader set in place the relational means of grace through which the family would embrace the gospel and believe.

6. Even if all the household baptisms were examples of household repentance and belief, they are never treated as sole individuals before the Lord or within the church, but as members of so-and-so's family. "You [Cornelius] and your household" (11:14); "[Lydia} . . . and her household" (16:15); "[the jailer] and all his family" (16:33); "Crispus . . . together with his entire household" (18:8); "the household of Stephanas" (1 Cor. 1:16; 16:15); "the household of Onesiphorus" (2 Tim. 1:16; 4:19). If Baptists want to demonstrate that salvation and church membership are based only upon the individual "competency of the soul," and that everyone enters the New Covenant church by his or her own faith as an individual apart from family connections (that is, apart from the flesh), then they have to recognize that even if they were believers, their identity was as the family under a believing head.

7. In the jailer's household, since only the jailer is recorded as having believed, yet he was promised the salvation of his entire family through trust in the Lord Jesus, it is possible that the family members didn't really understand the gospel that night. They might have been saved at some point in the future.

Now for everybody:

8. The household baptisms of Lydia and the jailer are pretty inconclusive. We cannot say with any certainty about the faith of the household members, since no explicit descriptions of their conversions are recorded. (However, I think there are legitimate grounds to believe the jailer's house was converted, as mentioned above.) The texts don't say anything either way.

9. Just as paedobaptists cannot be certain there were infants or young children in these households to be baptized prior to a personal profession of faith, neither can credobaptists prove there weren't infants or young children. Nothing is said about the makeup of these households. Yes, the gospel of Christ was preached to all in the houses of Cornelius and the jailer, but that does not, as some Baptists claim, show that no infants or children were present, who could not intelligibly be spoken to about Christ. Do Baptists not speak about God to their young children, even infants? Of course they do.

10. Even if every household baptism in fact involved the personal repentance of every family member then and there, only after which were they baptized to signify their membership in the New Covenant, that really doesn't mean the household accounts teach baptism is only for professing believers. Both converts from Judaism and from paganism were baptized because they were leaving behind their old religious beliefs and entering the realm of faith in and discipleship after Jesus Christ for the first time. For everybody being baptized in the book of Acts, their baptism stood as a watershed moment in which they were leaving behind the old order and entering the Christian faith for the first time. There is simply no other way for anybody to have been baptized at that time. What matters is whether or not second-generation Christians, those born within a Christ-confessing family at a later time, were baptized prior to faith. The Bible doesn't record that believers had later generations of children baptized in infancy, nor do we see anywhere that believers' children had to wait and make a profession of faith before being baptized and admitted to the church. Even if every baptism in the Bible was a case of "believer's baptism," this doesn't tell us what those believers did with their children reared in the church and outside of Judaism or Greek polytheism.

11. We don't know whether the household accounts--whether as examples of entire family conversions or of covenantal household polity--were meant to be commonplace, showing what generally or often occurred, or if they were exceptional events of special note. Was it normal for a household to all believe at once, or was it noteworthy? There is a lot of debate over whether or not the book of Acts is simply descriptive of selected historical events in the early church, or if it was meant to be prescriptive, setting normative standards for the life of the church, at least by implication.[4]

So the household baptismal accounts really don't settle anything for either side. I think the only thing they positively show is that sometimes whole households did believe, more frequently that whole households were baptized when the family head believed, that households are reckoned as whole units with faith-heads who bring the gospel to the home, and that no one is saved and receives the Holy Spirit apart from belief in Jesus. I do think all these, taken together, slightly favor the paedobaptist position overall. But to say that these accounts "prove" one position or another is an erroneous stretch.

________

[1] Bryan Chapell, Why Do We Baptize Infants? (Phillipsburg, NJ: P&R, 2007), 18-19.

[2] Ibid, 17.

[3] Ibid, 18.

[4] See, for example, chapter 6, "Acts: The Question of Historical Precedent" in Gordon D. Fee and Douglas Stuart, How to Read the Bible for All Its Worth (Grand Rapids, MI: Zondervan, 2003), pp. 107-125.

You and Your Household Will Be Saved

2012-01-02T17:30:00.014-05:00

While we wait for our child to be born any day now (seriously, kid, would you get a move on?), I'm finding particular encouragement for parenting through the "household" accounts in Acts (10:44-48; 11:12-18; 16:15, 30-34; 18:8), 1 Corinthians (1:14-16; 16:15), and 2 Timothy (1:16).

"And [Cornelius] told us how he had seen an angel stand in his house and say, 'Send to Joppa and bring Simon who is called Peter; he will declare to you a message through which you will be saved, you and all your household." (Acts 11:13-14)

"Then [the jailer] brought [Paul and Silas] out and said, 'Sirs, what must I do to be saved?' And they said, 'Believe in the Lord Jesus, and you will be saved, you and your household.'" (Acts 16:30-31)

It's amazing how many households, that is, families, all came to faith in Christ in one fell swoop. The New Testament records at least five examples of this happening: the households of Cornelius (Acts 10:44-48; 11:12-18), Lydia (Acts 16:15), the Philippian jailer (Acts 16:30-34), Crispus (Acts 18:8; 1 Cor. 1:14), Stephanas (1 Cor. 1:16; 16:15), and perhaps Gaius (1 Cor. 1:14). In fact, in every NT narrative where a Gentile convert's household was present, the entire family was baptized (presumably they all trusted Christ or assented to discipleship).* (Perhaps I'll write more later about the relevance of household baptisms for present-day practice.)

What's even more stunning is that twice someone is given the explicit assurance that through the gospel message their whole family would be saved (see Acts 11:14 and 16:31 above). There is no way around these passages: the men were personally told that through belief in the gospel their households too would be saved. Not could be saved if perhaps they believed. "You will be saved, you and your household." Of course these people weren't saved apart from faith in any automatic fashion by belonging to the family of a godly person. But I'm encouraged by what Cornelius and the jailer do: They hear the offer of salvation through Jesus Christ and the assurance that the gospel would be powerful and effective for their loved ones, and then they bring the bearer of that message (Peter, or Paul and Silas) into their homes to share the good news of Christ with their families there. And lo and behold, their families believed too.

Being part of a Presbyterian congregation, it could be easy to think that my children's faith is guaranteed simply by being "covenant children" who are "holy" and set apart by virtue of their believing family heads (Rom. 11:16-24; 1 Cor. 7:14). I know that simply by virtue of physical descent from me, my children have no free ticket into heaven; the Jews proved that amply well (see Matt. 3:7-12). They too must personally repent of their sin and their self-righteousness and trust in Christ alone for life. And unlike Cornelius or the jailer, I have no explicit word from God that my children will be saved. It would be a stretch (though not entirely unwarranted, perhaps) to take those texts and make an infallible doctrine of household salvation.

But on top of the fact that even today whole families still come to know Jesus as Savior, we have one more sure thing that gives us hope: the gospel of Jesus Christ. Tedd Tripp writes,

People frequently ask if I expected my children to become believers. I usually reply that the gospel is powerful and attractive. It uniquely meets the needs of fallen humanity. Therefore, I expected that God's Word would be the power of God to salvation for my children. But that expectation was based on the power of the gospel and its suitability to human need, not on a correct formula for producing children who believe.**

If we make the gospel--that is, Jesus himself--central to our family life, then we can have humble confidence in God's mercy that through the shepherding of parental and congregational discipline and instruction (Matt. 28:18-20; Eph. 6:1-4; 1 Thess. 2:7-12) our children also will become godly disciples who love Jesus.

__________

*I don't remember where I first discovered this. I think it was in an essay by Gregg Strawbridge.

**Tedd Tripp, Shepherding a Child's Heart (Wapwallopen, PA: Shepherd Press, 1995), xxi.

The King in a Manger

2011-12-25T22:13:00.006-05:00

"And while they [Mary and Joseph] were there, the time came for her to give birth. And she gave birth to her firstborn son and wrapped him in swaddling cloths and laid him in a manger, because there was no room for them in the inn." (Luke 2:6-7)

Today as I was preparing to lead the liturgy at church, the quiet wonder of the birth of Jesus dawned upon me. The "firstborn over all creation" through whom all things were created (Colossians 1:15-18) could've arranged to be born in a penthouse at the Hilton. At the very least he could've sent his angels to the Bethlehem Inn ahead of time to make reservations! But no, Jesus laid aside his glory and deigned to be born into a messy stable and placed in a feed trough.

How often my life feels like a messy stable! We've been preparing for our first child's imminent birth, trying to get ready at school for long-term substitutes, cleaning our home, and trying to enjoy our last days together as just "the two of us." On top of that we have the daily struggles against selfishness, unlove, pride, and faithless anxiety and despair. And as we look forward to raising children over the years to come, we know that our desires for peace-through-control will be met with only greater chaos and frustration.

Yet into the middle of our mess, Jesus gladly comes without complaint. The old hymn reminds us, "Pleased as man with men to dwell / Jesus, our Emmanuel." The very nature of Jesus is God-with-us, God-in-our-crap, God-among-sinners, God-beside-imbeciles. It's who he is. Not that he has to be, but his love impels him to be. Christmas, the coming of the King into our mangers, can happen every day of our lives. This gives me a tremendous amount of peace. Jesus is just that loving, that compassionate. Even when my life's at its messiest, he's right at home.

Expecting

2011-12-23T12:24:00.003-05:00

It's said of pregant women that they're "expecting." As Olivia and I have journeyed through our first pregnancy together--now at thirty-eight weeks--most of this season of expectation has seemed distant to me, far off. Maybe it's because those forty weeks seemed like such a long time. Or perhaps it's because I didn't actually have a needy human growing inside me, using me as a punching bag. Either way, judging by my slow pace of preparation, I don't think I was really expecting the baby to really arrive!

But now that Olivia is considered "full term," we realize that labor could begin at any moment. With every one of her body's practice contractions, we wonder, Could this be it? It's both scary and yet exciting.

As Advent wraps up and Christmas draws near, the any-day-now reality of our child's entrance into this world has made me think of the appearing of another son, Jesus, the Son of God and Son of Man.

At that time the Son of Man will appear in the sky, and all the nations of the earth will mourn. They will see the Son of Man coming on the clouds of the sky, with power and great glory. And he will send his angels with a loud trumpet call, and they will gather his elect from the four winds, from one end of the heavens to another. . . .

No one knows about that day of hour, not even the angels in heaven, nor the Son, but only the Father. . . . Therefore keep watch, because you do not know on what day your Lord will come. But understand this: If the owner of the house had known at what time of night the thief was coming, he would not have let his house be broken into. So you also must be ready, because the Son of Man will come at an hour when you do not expect him. (Matthew 24:30-31, 36, 42-44)

The imminent arrival of our child has caused me enough trembling; how much more that of the King and Judge of the universe? Do we really expect him to come at any day or hour? Or do we believe it's still something far off, for which we can prepare later?

And yet for those like us who call Jesus King in this life, his coming is good news: "When all these things begin to take place, stand up and lift up your heads, because your redemption is drawing near" (Luke 21:28). Amen! Come, Lord Jesus.

"Let All Mortal Flesh Keep Silence"

2011-12-09T18:30:00.004-05:00

Advent is usually a time where we await the first coming of Jesus, the long-awaited Rescuer, to his people to deliver them from darkness. But this ancient hymn (which I rediscovered on an Alex Mejias album) leaves the option open to us that the Advent season is as much now about awaiting Jesus' final bodily return to this earth.

Let all mortal flesh keep silence,
And with fear and trembling stand;
Ponder nothing earthly minded,
For with blessing in His hand,
Christ our God to earth descendeth,
Our full homage to demand.

King of kings, yet born of Mary,
As of old on earth He stood,
Lord of lords, in human vesture,
In the body and the blood;
He will give to all the faithful
His own self for heavenly food.

Rank on rank the host of heaven
Spreads its vanguard on the way,
As the Light of light descendeth
From the realms of endless day,
That the powers of hell may vanish
As the darkness clears away.

At His feet the six wingèd seraph,
Cherubim with sleepless eye,
Veil their faces to the presence,
As with ceaseless voice they cry:
Alleluia, Alleluia
Alleluia, Lord Most High!

--"Let All Mortal Flesh Keep Silence," from the (Greek) Liturgy of St. James (4th century)

Oh, that we would sing more hymns like this in our churches today! I cannot help but feel the magnitude, the gravity, the splendor of Jesus when we sing of his reign and of his return in glory, his eternal kingdom.

"You shall be the father of a multitude of nations"

2011-12-05T18:01:00.004-05:00

I just came across something fascinating today. It's easy to think about Abraham being the father of the Jews, of ethnic Israel. Obviously this the primary reference in passages such as Genesis 15:12-21. But it was always a little more obscure how the New Testament authors could see Abraham as being the "father" of the believing Gentiles.

That is, until, I read Genesis 17 a little more carefully.* "Behold, my covenant is with you, and you shall be the father of a multitude of nations. No longer shall your name be called Abram, but your name shall be Abraham, for I have made you the father of a multitude of nations. I will make you exceedingly fruitful, and I will make you into nations, and kings shall come from you" (vv. 4-6). Did you read that? Even in its earliest incarnation, God promised the inclusion of the "nations" into Abraham's blessed offspring.

This is repeated in God's blessing upon Jacob (given through his father Isaac): "God Almighty bless you and make you fruitful and multiply you, that you may become a company of peoples" (Gen. 28:3). God likewise later confirms this promise to Jacob, saying, "I am God Almighty. Be fruitful and multiply. A nation and a company of nations shall come from you, and kings shall come from your own body" (35:11; cf. 48:4). This phrase, "a company [qahal] of nations," could also be translated "an assembly of peoples" or "a church of peoples." Qahal was the Hebrew word for the covenant people of God gathered for worship. In the Septuagint ekklesia is used to translate it, rendered in our English Bibles as "church."

This seems important for two immediate reasons. First, the covenant people of God are a unity both before and after Christ's earthly appearance. There is no division between Israel and the Church. Rather, the Church is the fulfillment and expansion of what Israel was always supposed to become.

Secondly, the claim that the promises of the Abrahamic covenant applied only to a temporal, ethnic, national administration are false. By viewing those among the nations as Abraham's offspring, even from the book of Genesis, the promises given to Abraham must always be seen as also--even ultimately--"spiritual" and eschatological promises awaiting something greater than ethnic Israel's life in Canaan.

_______________

*I discovered this while skimming Meredith Kline's book Kingdom Prologue this morning.

Can Unbelievers and Apostates Belong to the New Covenant?

2011-12-03T14:38:00.012-05:00

A question begged by biblical typology (see my previous post)--and several New Testament texts themselves--is the degree to which the church, as the covenant people of God, is analogous to Israel prior to Christ's death and the outpouring of the Holy Spirit at Pentecost. Listen to what Paul writes in 1 Corinthians 10:

I want you to know, brothers, that our fathers were all under the cloud, and all passed through the sea, and all were baptized into Moses in the cloud and in the sea, and all ate the same spiritual food, and all drank the same spiritual drink. For they drank from the spiritual Rock that followed them, and the Rock was Christ. Nevertheless, with most of them God was not pleased, for they were overthrown in the wilderness.

Now these things happened as examples [tupoi, "types"] for us, that we might not desire evil as they did. . . . Now these things happened to them as an example [tupos], but they were written down for our instruction, on whom the end of the ages has come. Therefore let anyone who thinks that he stands take heed lest he fall. (vv. 1-12)

Note that Paul uses language of the Christian sacraments of baptism and the Lord's Supper to describe the experience of Israel in the wilderness. He is reading back present-day experiences into the life of ethnic Israel 1400 years earlier, who foreshadowed the global people of God. Despite being delivered from Egypt and sharing in the goodness of God's presence and nourishment, they failed to enter the promised land because they set their hearts on evil desires. Nonetheless, these were those who had been "baptized into Moses in the . . . sea." They were those whom God had saved in the exodus, and they had come under the leadership of Moses and the covenant put into effect through his mediation. Paul seems to be warning the baptized new covenant church, delivered from bondage to sin and under the leadership of Jesus. He warns that if they likewise presume upon their religious privileges and the gifts of God (particularly in worship and sacrament, as chapters 10-11 of 1 Cor. unfold), but do not embody obedient faith and repentance from idols, they will fall under God's judgment (cf. Deut. 29:18-21) and "fall in the desert."

In similar fashion the author of Hebrews issues dire warnings of God's judgment upon those who have experienced Christian teaching, nurture, and worship and have made some profession of faith, and then have fallen away (2:1-4; 3:7-4:13; 6:4-8; 10:26-31; cf. similar warnings in Num. 15:30-31; Deut. 29:18-21).

The question I have is this: Is this faithless idolater a person who is a member of the new covenant people of God? I think Scripture is clear that all genuine believers are sealed by the Holy Spirit for the day of redemption (Eph. 1:13-14; 4:30; 2 Cor. 1:21-22), are kept from stumbling by Jesus Christ (Jude 24-25; John 10:28-29), and remain faithful because Christ's death has secured it (Col. 1:21-23). Apostates are not recipients of the promised new covenant blessings of faith and love towards God, the seal of the Spirit, and forgiveness of sins, because they fail to meet its condition (persevering, repentant faith). But nonetheless in Hebrews 10:29 we read that there are those who've trampled Christ underfoot, who have "profaned the blood of the covenant by which [they were] sanctified" (v. 29), and who belong to God's people and will be judged accordingly (v. 30). Such passages appear to indicate that someone can belong to the covenant and thus set apart (sanctified) to God, at least externally, by virtue of an empty profession of faith (Heb. 4:14; 10:23).

But other passages--even within the book of Hebrews itself!--point in the direction of a one-to-one relationship between new covenant membership and faithfulness toward God. The author quotes Jeremiah 31:31-34 in 8:8-12, which says that the new covenant is unbreakable. In this covenant, God's new people and have the law written on the hearts, God will be their God, they will all know him, and he will forgive their sins. No unbeliever or apostate enjoys these benefits. In fact, it is the repeated blessing of the new covenant that apostasy will be impossible. Ezekiel 36:24ff. makes it clear that God will give his people a new heart and cause his people to walk in his ways. They will be planted in "the land" (the new heavens and earth) and will live forever under the Messiah in communion with God (37:22-28). Nearly identical promises are sworn by God in Jeremiah 32:38-41, where God especially promises, "I will give them one heart and one way, that they may fear me forever . . ." and "I will put the fear of me in their hearts, that they may not turn from me." Such declarations of the new covenant reveal that covenant members cannot turn away in unbelief and apostasy. So what is the biblical solution to this paradox?*

With that all on the table, I'd love to hear anyone's responses to the following questions:

1) Is there a way to belong to the covenant people externally by an empty profession of faith or by having Christian parents, and yet not receive the new covenant blessings?

2) Is verbal hearing and reception of God's gospel promises (e.g., "repent and be baptized . . . in the name of Jesus Christ for the forgiveness of sins, and you will receive the gift of the Holy Spirit," Acts 2:38)--perhaps even in the rite of baptism in paedobaptist churches--considered belonging to the covenant? Does hearing the gospel and being visibly affiliated with the church (by choice or by family solidarity) make someone a covenant member?

3) In Presbyterian and Reformed churches, children of believers are baptized as recognizing that they already belong to the covenant people of God (that is, believers and their household under their care and authority). Baptism doesn't make them part of the covenant, but is administered to them because they are already part of the covenant. But the Westminster Larger Catechism--a binding confession of Presbyterian faith--also says that "The covenant of grace was made with Christ as the second Adam, and in him with all the elect as his seed" (Q & A 31). The Westminster standards explain that the elect are those who have "faith in the promised Messiah, by whom they [have] full remission of sins, and eternal salvation" (Westminster Confession of Faith, 7:5) and are "appointed unto glory" (3:6). Since we all know that not every child of a believer comes to faith or remains faithful to Christ, how can it be said that God makes the covenant of grace with the elect who are in Christ, and yet also that their unbelieving children belong to the same covenant while not elect?

4) Is it possible to view passages like Jeremiah 31 and 32 in an "already but not yet" paradigm? These blessings are now secured through Christ, and a foretaste of them in already enjoyed by God's people, but the full reality of the love toward God and the purity of his people awaits the coming Day. Obviously the language of the Spirit as a "deposit guaranteeing what is to come" (arrabon, 2 Cor. 1:22; Eph. 1:14) means that we presently experience and possess some, but not all, of the promised salvation and kingdom life. Is this paradigm the solution to this paradox?

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*One branch of the Reformed tradition (a position called the Federal Vision) resolves this conundrum by saying that unconditional election, salvation, and covenant membership are temporal. Unconditional salvation can truly be possessed temporarily, but only the "really elect" (whose chief virtue is faithfulness) possess it eternally. They do not distinguish between the "visible church" and the "invisible church," preferring instead the language of "temporal vs. eternal church" (see Douglas Wilson, Reformed Is Not Enough: Recovering the Objectivity of the Covenant). While the Bible doesn't explicitly use the terms "visible" and "invisible" in reference to the present-day church, there is plenty of teaching to show that false believers whose hope is in something other than Christ--weeds sown by Satan himself--are present within the visible assembly (Matt. 13:1-50; Acts 20:29-30; 2 Peter 2; 1 John 2:19). But such false brothers' abandonment of the faith makes it evident that they were never really part of the church in the first place (1 John 2:19). I also find it unacceptable to say that "covenant children" are to be presumed regenerate unless they publicly or by virtue of continuous evil deeds reject the faith, but the FV folks seem to say just that (if I'm not misunderstanding them).

Biblical Typology

2011-12-02T16:56:00.007-05:00

As I've been studying Hebrews again the past several weeks, I am amazed at the plethora of Old Testament typology. A type (Greek tupos) is a pattern, example, or mold, corresponding to an antitype (antitupos), the substance or reality. A good way to think of this is when someone casts a bronze figure. First they form a mold, which itself is empty, a relief. It sets the pattern for the true figure, but it lacks the substance. This is the type. When the bronze is poured into the mold or cast and solidifies into the statue or figure, this is the antitype, the substance.

In an almost uncountable number of ways, the Bible uses type-antitype relationships to describe the redemption and life of God's people. For example, Paul says of Adam that he was "a type of the one to come" (Rom. 5:14). He was a representative (federal) head over humanity, and his unrighteousness and curse fell upon all mankind (all who are "in Adam"). Likewise, Jesus is the antitype. By the obedience of the one man Jesus, many were made righteous, and blessing has come to all who are "in Christ" (Rom. 5:12-21).

Elsewhere we see that the tabernacle and the ministry of the Aaronic priests was merely a "pattern" or "copy" (tupos) of the "true things" (antitupos), the priestly service of Christ in the heavenly tent (Heb. 8:5; 9:24). The exodus and wandering of Israel in the desert served as "examples" (tupoi) (1 Cor. 10:6, 11). The flood at the time of Noah was symbolic of Christian baptism, which is now the anticipated antitupos (1 Pet. 3:21).

All that is to say, you really ought to read this article, "The Exodus and the People of God" by James T. Dennison, Jr. It is simply fascinating to see the parallels between the Israel of the Old Testament and the Israel of the New Testament. The more I read about these parallels, the more I see what's going on in the mind of the New Testament's authors, and the weight of what is going on sinks in. Soak this stuff in. Immerse yourself in it.

No Thanksgiving without Grace

2011-11-24T12:09:00.005-05:00

Today is Thanksgiving Day, a day where we are officially (in the words of institution by President Lincoln in 1863) to "set apart and observe the last Thursday of November . . . as a day of Thanksgiving and Praise to our beneficent Father who dwelleth in the heavens" for all his gifts in life. Lincoln rightly recognized that we are to be thankful to God for his grace--his unmerited kindness and favor toward us as sinners: "While dealing with us in anger for our sins, [God] hath nevertheless remembered mercy" (likely an allusion to Habbakuk 3:2).

Without grace, there is no thanksgiving. If our world were governed by an entirely quid pro quo system, tit-for-tat, where all was earned as payment for duty or obligation, we would have no reason to say "thank you" to anyone. All would be our just deserts. It is only when someone does something good for us that we really don't deserve, that we can say "thank you." (See Romans 4.)

At its very core, gratitude is rooted in grace. Our English "gratitude" and the Italian grazi ("thank you") come from the Latin gratias ("grace"). God has been good to preserve a fundamental, if flawed and feeble, recognition of this throughout the world. No matter where you may travel, sinful people are still bearing the image of their Creator, doing good to others and (sometimes) receiving replies of "thank you."

Paul's letter to the Colossian church demonstrates that among the chief Christian virtues is thankfulness. "We always thank God . . . when we pray for you" (1:3). "May you be strengthened with all power . . . , giving thanks to the Father" (1:12). We are to live our lives rooted in Christ Jesus, "abounding in thanksgiving" (2:7). "As the Lord has forgiven you, so you also must forgive. . . . And let the peace of Christ rule in your hearts, to which indeed you were called in one body. And be thankful. Let the word of Christ dwell in you richly, . . . with thankfulness in your hearts to God. And whatever you do, in word or deed, do everything in the name of the Lord Jesus, giving thanks to God the Father through him" (3:13, 15-17).

We are to live "with thankfulness [charis] in our hearts to God." Charis is the Greek word used throughout the New Testament to refer to grace, God's love for sinners on account of Christ. We live with grace in our hearts. And the outflow of this is gratitude. Even the adjective "thankful" in verse 15 is eucharistos. We can be thankful only because we recognize God's grace and favor.

Without the compassionate, forgiving love of God rooted in his Son and poured out through his Spirit (Romans 5:5), we would live in a cold world of duty and wages. And if this were God's core modus operandi, our chief attitude should be one of fear, "for all have sinned," and "the wages of sin is death" (Romans 3:23; 6:23). But we rather live in a world of a giving and forgiving God. "For the wages of sin is death, but the free gift of God is eternal life in Christ Jesus our Lord" (6:23).

So don't forget that the food on your table today and the family or friends you're with are gifts. You didn't deserve them, you didn't earn them. The day off of work is a gift--and you should celebrate it with enjoyment and rest. And above all, today should be for looking to Jesus Christ on the cross, the very demonstration of God's goodness and grace toward us in this life and the next.

Strive To Enter Rest

2011-11-16T18:48:00.003-05:00

The gospel of Jesus Christ is a strange and powerful thing, full of perplexing paradoxes. It declares that the righteous God justifies the ungodly (Romans 4:5). The message that all our sins are forgiven in superabounding grace--past, present, and future--doesn't turn people into licentious sinners, but rather into loving, holy saints (Romans 5:20-6:23; Titus 2:11-14). And it calls us to work hard and exert effort in order to rest (Hebrews 4:11).

"So then, there remains a Sabbath rest for the people of God, for whoever has entered God's rest has also rested from his works as God did from his. Let us therefore strive to enter that rest, so that no one may fall by the same sort of disobedience [as Israel in the wilderness]" (Hebrews 4:9-11).

Strive to enter that rest. It's so weird. Jesus' saving work is, in one sense, finished (John 19:30). "After making purification for sins, he sat down at the right hand of the Majesty on high" (Hebrews 1:3). And if we share in Christ through faith, we too are assured of our final rest in the heavenly Zion (4:3). But the weird paradox is that for precisely this reason, we are to exert continual effort in the Christian life on our homeward pilgrimage.

The book of Hebrews is full of effort language. Christians are constantly encouraged to "hold fast" to Jesus in confident, confessing faith (3:6, 14; 4:14; 6:18; 10:23). We are called to press on to maturity in faith and doctrine (6:1). We are to "show the same earnestness" and "not be sluggish" (6:11-12). We must "run with endurance the race that is set before us" (12:1). We are commanded to "strive for peace with everyone, and for the holiness without which no one will see the Lord" (12:14).

Far from creating spiritual and moral laxity, a true apprehension of the glory of God's Son and the "great salvation" he has achieved should stimulate great energy for God and great effort against sin. Yes, it's true that from the first moment we believe the good news about Jesus, we are irrevocably transferred into God's kingdom (Colossians 1:12-13). The promise of our rest is sure because our Savior is sure. But it's also true that saving faith is a working faith. It strives against sin in our hearts that causes us to drift away from the gospel in search of earthly, tangible pleasures and comforts (3:12-13). Someone with real faith endures hardship with patience and prayerful hope (6:11-12). If there were ever anything that is hard work and effort, it must certainly be prayer! (If you don't accept this, I wonder if you've never truly prayed!)

True faith is also a perservering faith. "We have come to share in Christ, if indeed we hold our original confidence firm to the end" (3:14). "You have need of endurance, so that when you have done the will of God you may receive what is promised" (10:36). "These all died in faith" (11:13). Every day, as long as it is called "today," dissonant voices are beckoning for our allegiance. God's voice calls to us through the Word of his Son (1:1; 2:1-4; 3:7-4:12). But sin is right there with us to deceive us and call us away from Jesus, like the mythical Sirens. And every day presents opportunities to listen to Satan or listen to God. As long as we are alive, we live in "today." And each and every "today" God speaks to us--a chance to grow closer to him and enter his rest, or a chance to harden our hearts against him. Life's "todays" don't stop until we die. So faith must never stop either.

But if the future were really in question, in doubt, we'd give up. No one has the strength and will to keep up a battle like this for seventy years. But that isn't the picture painted by the author of Hebrews, either. We may be rowing against the tide, but the tide will never sweep us away. Those who belong to God's family have "a sure and steadfast anchor of the soul, a hope that enters the inner place behind the curtain, where Jesus has gone as a forerunner on our behalf" (6:19-20a). Jesus is our anchor, and he has bound his brothers together with him, and he is towing us home. Even when our strength is flagging and we feel no faith and want to quit the race, Jesus never stops reeling us in. "He is able to save to the uttermost those who draw near to God through him, since he always lives to make intercession for them" (7:25). The Son never stops praying for us to his Father, and the Father is delighted to give what his Son asks. Yes, we may have to "fight the good fight of faith," but it is Jesus--not us--who is "the author and perfecter of our faith" (12:2). He will surely bring us home to our eternal rest.

Simul Iustus et Peccator

2011-11-09T17:24:00.005-05:00

I saw this shirt a while back on Old Lutheran and thought it was awesome. Then this weekend at diaconal training, we were talking about Luther's famous saying, simul iustus et peccator, "at the same time righteous (or justified) and a sinner." It describes the conundrum that while we ourselves are ungodly sinners, God views us as innocent and holy through the atonement of Christ, which we receive by faith.

"God . . . justifies the ungodly." (Romans 4:5)

"Justification is an act of God's free grace unto sinners, in which he pardoneth all their sins, accepteth and accounteth their persons righteous in his sight; not for any thing wrouht in them, or done by them, but only for the perfect obedience and full satisfaction of Christ, by God imputed to them, and received by faith alone." (Westminster Larger Catechism, Q/A 70)

The Best Hermeneutic

2011-10-16T10:50:00.003-04:00

"The Bible is not targeted at experts, yielding its meaning only to priests and scholars. You don't need rows of commentaries to understand it. You don't need to go to a theological college. If you are a Christian, it is for you. Hunger, it has been said, is the best hors d' oeuvre; and spiritual hunger is the best hermeneutic. If we come to the Bible as needy sinners ('poor in spirit,' as Jesus Himself put it) then we'll understand it because we'll find it speaks to our condition."

--Donald Macleod, A Faith to Live By (p. 21)

Let There Be Light

2011-09-23T20:42:00.003-04:00

As I was preparing my BSF teaching lesson tonight on Acts 2, the warmth of the early followers of Jesus really struck me. "... And day by day, attending the temple together and breaking bread in their homes, they received their food with glad and generous hearts, praising God and having favor with all the people. And the Lord added to their number day by day those who were being saved" (vv. 46-47).

This joy, gladness, and deep communion is nothing less than the "fellowship of the Holy Spirit" (2 Cor. 13:14), that is, the reciprocal participation in one another's lives and in the joy the Spirit gives through the gospel of Jesus Christ. These were all those who had seen their own complicity in the Messiah's death and had received the gospel that in Christ their sins were washed away forever, and they had receive the gift of the Holy Spirit (vv. 36-41).

The image that keeps coming to my head is that of an incandescent lightbulb. When the switch is turned on and the metal connection is restored, the circuit allows electricity to stream from its source through the bulb's tungsten filament, causing it to glow and radiate warmth and light. In the same way, in the life of the repentant sinner who receives Christ and the forgiveness that comes through him, he is restored to connection with the very life of God--his Spirit, his Breath--who is poured out into the believer's soul and acts upon him in such a way that he cannot help but radiate joy, peace, and love over the grace of his God. "On the last and greatest day of the feast, Jesus stood up and cried out, 'If anyone thirsts, let him come to me and drink. Whoever believes in me, as the Scripture has said, "Out of his heart will flow rivers of living water." ' Now this he had said about the Spirit, whom those who believed in him were to receive, for as yet the Spirit had not been given, because Jesus was not yet glorified" (John 7:37-39).

But even though this Spirit and the grace that comes through the message of the cross can be found even by a man alone with the Bible, how often do we rather encounter the life-giving, joy-producing Word through the prayers, consolation, hymns, and encouragement of other Christian brothers and sisters? As we've received, so we freely give to others. And so the church glows brighter, with the result that the Lord will add to her number day by day those who are being saved.

Human Sacrifices and THE Human Sacrifice

2011-09-17T10:54:00.007-04:00

No matter how many times I come across examples in the Old Testament, I am continually shocked at the accounts of people sacrificing their children to deities, often by burning them as offerings to the Ammonite god Molech (see Lev. 18:21; 20:2ff.; 2 Kings 16:3; Jer. 32:35; Ezek. 16:21). In our age of Western "enlightenment," we all see human sacrifice--whether voluntary or not--as an ignorant, if not brutal, act. So when I read that this is still being practiced in many sites around the world, particularly among African tribal peoples, it shocks me.

But should it?

Human sacrifice has been practiced for thousands of years, from the earliest of human times. Though we modern folk deride and decry it--and Christians rightly hate it for the evil, life-desecrating work of Satan that it is--there are innate truths in human sacrifice that perhaps many of us today have forgotten.

Some people sacrifice themselves or another member of their community as an offering of devotion to please their god(s). They rightly see that the greater powers deserve nothing less than all that we can offer to them, and that a life given in their honor is the supreme gift. Do we even think about the fact that we owe our lives to a higher being?

Other cultures sacrifice those who are thought to bear curses. (Here is a sad story of Ethiopians who kill off children who are mingi, or "cursed," and who thereby endanger their communities--and of how Christians' hope in Jesus and love for their neighbors is redeeming this situation.) Only by removing the accursed person can prosperity be restored to the community. In some situations the sacrifice himself isn't considered cursed, but the community as a whole is, and amends can only be made by placating the deity's anger with sacrifices. Do we today feel any sense of guilt before the Divine for our wrongdoing?

Strangely enough, these motives for sacrifice point us to the Gospel, the message about the one true and final human sacrifice: Jesus of Nazareth, the Son of God. He lived an unblemished life and "knew no sin" (2 Cor. 5:21) and willingly "gave himself up as a fragrant offering and sacrifice to God" (Eph. 5:2 NIV). He held back none of himself in perfect submission and devotion to God.

But of this same man it is written, "Christ redeemed us from the curse of the law by becoming a curse for us [i.e., in our place as a substitute]--for it is written, 'Cursed is everyone who is hanged on a tree'--so that in Christ Jesus the blessing of Abraham might come to the Gentiles, so that we might receive the promised Spirit through faith" (Gal. 3:13-14). Jesus' untarnished dedication to God both motivated him and enabled him to become a worthy, once-for-all-time sacrifice who took upon himself our guilt and accursedness as his very own so that we might be absolved and welcomed into the family of God (2 Cor. 5:21).

So while human sacrifices can point people toward the gospel, by themselves they only lead to despair. Such offerings must continually be repeated because they inevitably fall short of the wholehearted consecration God desires and the extent of sacrifice he justly requires--because these can only be fulfilled in the God-man Jesus. But the wonderful truth is that they have been fulfilled! And everywhere this good news spreads--as it did to the Celts--people will begin to joyfully offer up sacrifices of a different kind: praise and thanks to God in Jesus' name and charity and generosity toward mankind (Heb. 13:15-16).

Hope for a Dad-To-Be

2011-09-04T13:06:00.007-04:00

The school year is only two weeks old*, yet with devoting two hours plus each day to cross country, I'm already finding myself falling behind. As such, it's easy for me to get freaked out about the difficulties of becoming a parent amid "real life." (In case you don't know, we're expecting our first child in early January, Lord willing.) But the truth is that there has never been a single parent who didn't live in a messy, pressure-laden, sin-filled world. Everyone has had to work to put bread on the table, to trust that the heavens will rain at the right time, to strain to find the energy to keep going, and to fight the battle (both within and without) to live wisely and nobly. That's true of all God's saints too.

I often think about how much easier it would be amid a tiring schedule to settle for the path of rearing well-groomed kids who are well-behaved yet whose righteousness is only skin deep--"whitewashed tombs, which outwardly appear beautiful, but within are full of dead people's bones and all uncleanness" (Matthew 23:27). The vigilance, time, involvement, patience, prayer, instruction, reproof, and encouragement needed to shepherd their hearts and to guide them to the cross will be so great. When Olivia and I are tired, frustrated at our lack of control, or ashamed of our kids' behavior, it would be so much easier to meet their neediness and stubbornness with anger and irritability or cheap rewards--or give up in complacence and defeat--than to press on another day in hope that the Lord will faithfully be at work in their lives.

But God will have none of that! As I've been reading Hosea and Proverbs, God has been showing me how he justly and consistently disciplines his wayward children while continuing to pursue them in tender, consuming compassion. "How can I give you up, O Ephraim? How can I hand you over, O Israel?" (Hosea 11:8). Because he has created marriage, in large measure, for the sake of raising godly children (Malachi 2:15), he has delegated his own authority to parents. And because he has given us this authority in his image to rule, lead, teach, and guide our children as he does his own people, he will empower and teach us to be parents like him: sober-minded and watchful, consistent in discipline, faithful in presence, patient in hope, fervent in love, speaking truth and wisdom to transform the heart.

But the steadfast love of the LORD is from everlasting to everlasting upon those who fear him, and his righteousness to [their] children's children. (Psalm 103:17)

"And as for me, this is my covenant with them [those who receive the Redeemer and turn from transgression]," says the LORD: "My Spirit that is upon you, and the words that I have put in your mouth, shall not depart out of your mouth, or out of the mouth of your offspring, or out of the mouth of your children's offspring," say the LORD, "from this time forth and forevermore." (Isaiah 59:21)
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*I actually posted this on September 15. For some reason Blogger tags the date the first time I write anything at all on a post.

Can There Be Christian Homosexuals?

2011-08-23T09:10:00.006-04:00

Okay, from the get-go, this is not a systematic theology of homosexuality. I don't plan on doing that here. I sort of thought that, being part of a confessional denomination that does not ordain homosexual people, I'd never have to come face-to-face with this issue. But as I daydream about seminaries with good Christian education programs, Calvin Theological Seminary stands out. The problem is this: CTS belongs to the Christian Reformed Church (CRC), a relatively conservative, confessional denomination which, since 2005, allows for the ordination of homosexual clergy. Here's the CRC's official position statement on homosexuality:

Homosexuality is a a condition of disordered sexuality that reflects the brokennes of our sinful world. Persons of same-sex attraction should not be denied community acceptance solely because of their sexual orientation and should be wholeheartedly received by the church and given loving support and encouragement. Christian homosexuals, like all Christians, are called to discipleship, holy obedience, and the use of their gifts in the cause of the kingdom. Opportunities to serve within the offices [elders and deacons] and the life of the congregation should be afforded to them as to heterosexual Christians.

Homosexualism (that is, explicit homosexual practice), however, is incompatible with obedience to the will of God as revealed in Scripture. The church affirms that it must exercise the same compassion for homosexuals in their sins as it exercises for all other sinners. The church should do everything in its power to help persons with homosexual orientation and give them support toward healing and wholeness.

Like many church bodies, they get it mostly right. Homosexuality is a "disorder"--not so much in the sense of a disease (though it may have valid biological associations), but in the sense that in "the brokenness of our sinful world," people have cast God and his truth out of the center. (I love John Piper's analogy that just as the planets' orbits are held in line by the massive gravitational field of the sun at it center, so too do our lives only work rightly when the weight of the glory of Christ is at the center.) The CRC is right in affirming that "Christian homosexuals, like all Christians, are called to discipleship, holy obedience, and the use of their gifts in the kingdom" and that engagement in homosexual practices is against God's will. It's also 100% true that just because someone has struggled with same-sex attraction--perhaps even a lifelong struggle--that they can still be genuine believers and should be welcomed into the fellowship of the church (Gal. 3:28; Isa. 56:3-5).

The real problem is this: The CRC, like many others I'm sure, defines homosexuality as "a condition of personal identity" (see URL above). Though they define a homosexual as "a personal who has erotic attractiosn for members of the same sex and who may or may not engage in homosexualism," the problem exists in the church when people are viewed as "Christian homosexuals" instead of as "homosexual Christians." The issue is one of nature and identity, and it's not just a battle over semantics.

Saint Paul explained to the Galatians that "you are all sons of God, through faith. For as many of you as were baptized into Christ have put on Christ. There is neighter Jew nor Greek, there is neither slave nor free, there is no male and female, for you are all one in Christ Jesus" (Gal. 3:26-28). Similarly he proclaimed to the Colossian church, "Here there is not Greek and Jew, circumcised and uncircumcised, barbarian, Scythian, slave, free; but Christ is all, and in all" (Col. 3:11). "For you have died, and your life is hidden with Christ in God. When Christ who is your life appears, then you also will appear with him in glory" (Col. 3:3-4). It's true that faith in Jesus is what defines and unites believers, not sexual orientation. We're all broken, guilty sinners of one ilk or another, justly deserving God's wrath--but instead receiving his mercy and love through the cross of Christ.

But this is precisely where the CRC's logic breaks down. There is no such thing as a "Christian homosexual." This makes "Christian" and adjective describin the noun "homosexual." Thus being a homosexual is what defines a person; it's who they are. But for all of us baptized into Christ, we must acknowledge that "Christ is all, and in all," and that "Christ ... is your life." Our old identities and defining standards according to the world--even according to our own eyes--are dead and buried. We have died with on the cross, and Christ is now our life, our identity, our core being. Christ is in us and we are in him. "I have been crucified with Christ," Paul testified elsewhere. "It is no longer I who live, but Christ lives in me" (Gal. 2:20). New creatures in Christ are not homosexuals, and they should not view themselves that way. Yes, our perceptions, how we see ourselves and the world, are very strong. They die hard. But God's Word teaches that they all must go. Paul thus wrote off all he once was and cherished (Phil. 3:3-10). He knew that in fellowship with Jesus, the old way of evaluating ourselves and others from an external, worldly perspective had to be discarded (2 Cor. 5:16-17).

So what this means is that for humans made in the image of God, especially those united to Christ by faith, "homosexual" is an adjective, not an identity. When I was in high school and college, being a cyclist was pretty much my identity. Heck, I even shaved my legs as a badge of my commitment to the sport! (It does feel pretty cool when you slide on a pair of pants.) But I was wrong. Yes, homosexual feelings may be all someone knows, but it's not who he is. In the same way, no Christian is an alcoholic or a sex addict or a compulsive liar or whatever. There are lying Christians, alcoholic Christians, and sexually addicted Christians. But it's not the final word on their lives. If it is, then this is what's true of them: "Do not be deceived: neither the sexually immoral, nor idolaters, nor adulterers, nor men who practice homosexuality, nor theives, nor the greedy, nor drunkards, nor revilers, nor swindlers will inherit the kingdom of God" (1 Cor. 6:9-10; cf. Rev. 21:8). For such people, their sins are their very identity, something that cannot be given up in a life of discipleship to Jesus in submission to his Spirit's renewing work. But for others, Paul can continue with the good news, "And such were some of you. But you were washed, you were sanctified, you were justified in the name of the Lord Jesus Christ and by the Spirit of our God" (1 Cor. 6:11). God takes sinners, even "the sexually immoral" and "men who practice homosexuality," and gives them a new name, the name of the Lord Jesus Christ, in whom their lives are irreovocably hidden, with grace-abounding glory to come.

Founded on Better Promises

2011-08-15T10:01:00.009-04:00

Ah, summer: muggy weather, mosquitoes, sweet tea, grilling, baseball, and . . . weddings. I went to four of 'em this summer in a six-week span, even standing up in one as a groomsman. Not all the couples were disciples of Jesus, and this was evident in one of the ceremonies. The prayer was made to a generic "God," but not in Jesus' name. And rather than being joined to one another in self-giving love, the vows and readings reflected a very self-oriented approach to marriage: "You can have my love, but you can never have my soul, for my soul must remain free." "You must accept me as I am, not expecting or hoping to change me. It is respect for our individuality that unites us and makes marriage possible."

While this deeply saddened me, for "love is not self-seeking" (1 Cor. 13:5), it gave me peace to know that my marriage with Olivia is "founded on better promises" (Heb. 8:6). We have chosen to embrace our own need for change and death to our old selves and personal desires so we can become "one flesh" in glorifying the Lord Jesus Christ, forever praised; and we know that we need each other as partners mediating God's Word and grace toward that end. We know that we will never part until death, lest we incur God's strict judgment. And we know that sacrificial, giving love is the greatest blessing of all, for in it Christ abides with us. All this really gives me peace, knowing the wholeness and stability it brings to our lives, the shalom reflected in Psalms 128 and 144. So often it's hard to see the joy and rest of embracing the cross and going against the grain of the world, but I sure realized it that day.

I know our marriage vows aren't so wonderful, though, because we are great promise-keepers. Far from it! Rather, we know we can make such commitments with confidence because our own lives have been founded upon the better promises God has made to us and fulfilled in Christ: the promise to forgive us of all our sins, so that we too can admit our wrongs and forgive one another; the promise that we would see our own brokenness and unloving ways, so that we can embrace change and growth; and the promise to be for our good and carry us always, so that we can ever depend on him for strength to love and bear challenges until death do us part.

The Gospel Builds the Church AND Her Pastors

2011-07-14T17:05:00.011-04:00

What are the riskiest jobs in America? Firefighter? High-rise construction worker? Street cop in Compton? Believe it or not, being a pastor can be a job fraught with perils, if only spiritual. Mark Galli writes about the dangers of pastoral ministry, namely, that due to the way American churches often function pastors lose sight of their calling as shepherds and personal caretakers as their congregation swells--a sure sign of ministerial "success." Concomitantly, they also succumb to pride in a number of ways.

When a church is edified (numerically, if not also spiritually) by her pastor, it's easy for her members to associate themselves with pastor So-and-So, that it's his church to which they belong. "The inadvertent effect of all this is that pastors have become the heads of personality cults," notes Galli. "Churches become more identified with the pastor . . . than with anything larger. When a pastor leaves, or is forced to leave, it's devastating. It feels like a divorce, or a death in the family, so symbiotic is today's relationship between pastor and people."

I know a thing or two of this. From 2004-05 I was a member of University Reformed Church in East Lansing, Michigan, when Kevin DeYoung first arrived from Iowa as our new senior pastor. Back then he was a lanky, somewhat nerdy, and unknown guy--but one who could preach the Word with clarity and conviction, and who had a deep love for the church and for right doctrine. DeYoung is now known among evangelical circles nationwide, he has published several excellent books, and URC is growing. I recall with fondness my time at URC, mostly for different reasons (the loving people there and the way they taught me godly living), but it's easy for me to think I'm somehow cooler because I belonged to the church over which he was (is) pastor.

In light of this, I think there are a few important truths both pastors and the church need to keep in mind.

1. Christ Jesus alone is the Head of the church, and all good and growth belongs to him. "What then is Apollos? What is Paul? Servants through whom you believed, as the Lord assigned to each. I [Paul] planted, Apollos watered, but God gave the growth. So neither he who plants nor he who waters is anything, but only God who gives the growth" (1 Cor. 3:5-7). The church's Chief Pastor is none other than Jesus (1 Pet. 5:4), who bought the church for himself at the price of his blood (Acts 20:28). Consequently pastors are only undershepherds participating in the work God is doing among his people. All credit, all thanks, always goes to God alone through Jesus Christ.

2. It's the Word that is preached, not the preacher, that builds the church. Scripture tells us that we were called to God and are built up not by a sermon per se, but through the gospel of Jesus Christ and the grace of God proclaimed in that sermon. It is through this message the Spirit kindles faith and nurtures growth (Rom. 10:17; Gal. 3:2, 5; James 1:18; 1 Pet. 1:23-25). "Remember your leaders, those who spoke to you the word of God. Consider the outcome of their way of life, and imitate their faith" (Heb. 13:7). In times of change, when leaders come and go, the thing to trust in isn't that leader himself, but to have hope that the very word of God they taught is still present and available. Success in life and as a church therefore comes not from having a particular pastor, but from living out the same faith that they had--faith in Christ, who never leaves or changes. "Jesus Christ is the same yesterday and today and forever" (v. 8). In part this is why I favor churches in which multiple elders take turns preaching, so the church knows it owes thanks to the gospel and not to one particular leader.

3. The church is more than a pastor. "From him [Christ] the whole body . . . grows and builds itself up in love, as each part does its work" (Eph. 4:16 NIV). When you join a local church, you're joining a group of people, a spiritual family. You're not just a spiritual lone ranger, or a solitary knight pledged to his lord and no other. And it's through the loving service, care, and concern of the church family that each individual Christian and the congregation as a whole is strengthened and edified.

4. Pastors are temporal, but the church is eternal. God keeps raising up new men and women to lead his flock in each generation. They don't last forever. But what they're working toward does endure, which is the same as Paul's goal: "I betrothed you to one husband, to present you as a pure virgin to Christ" (2 Cor. 11:2). One day our faith will give way to sight (1 Cor. 13:8-13), and the great Wedding will come. The church will no longer need pastors. But the church herself will live on into blissful eternity.

5. We should thank our pastors and pray for them, but not exalt them yet. Paul warned the Corinthian church to regard him and his fellow workers merely "as servants of Christ and stewards of the mysteries of God" (1 Cor. 4:1). The Corinthians lauded Paul and Apollos, but Paul knew that any human judgment is irrelevant; it is God's evaluation that matters (1 Cor. 4:1-7). We should be serious about praying for our pastors, and they need our verbal encouragement. They're human, just like us. They need to be thanked and picked up. Pointing out the good in someone isn't sinful; just read Paul's letters. But in doing so, we need to be careful to prevent any boasting in human achievement. Everything good any person has done is simply an undeserved gift received from God (v. 7).

6. Even when pastors sin in pride, lovelessness, or impurity, the gospel is every bit as much for them as for their congregations. In writing a letter to the elders and shepherds of churches in modern-day Turkey, Peter reminded these leaders that God gives grace and bears their burdens, and he encouraged them to stand firm in the grace of God (1 Pet. 5:5-7, 12). This grace isn't just for rank-and-file Christians, after all; it's for pastors too. Jesus' blood and righteousness covers even their sins. His open arms and nail-pierced hands welcome with joyful tears every pastor whose pride has led them to stumble and stray from their Savior. So when we hear of a pastor or priest succumbing to sin, don't wag your finger at them. You're a sinner too. Just as one of the greatest displays of gratitude and love a child can have is to care for his parents when they are old and weak, it's wholly appropriate that we also pray for our spiritual fathers, that they would know the love and forgiveness of God for them, even taking our turn to speak the Word of life to them in their need.

The True Church according to The Belgic Confession

2011-07-08T14:48:00.003-04:00

We believe and confess
one single catholic or universal church--
a holy congregation and gathering
of true Christian believers,
awaiting their entire salvation in Jesus Christ
being washed by his blood,
and sanctified and sealed by the Holy Spirit.

As for those who can belong to the church,
we can recognize them by the distinguishing marks of Christians:
namely by faith,
and by their fleeing from sin and pursuing righteousness,
once they have received the one and only Savior,
Jesus Christ.
They love the true God and their neighbors,
without turning to the right or left,
and they crucify the flesh and its works.

Though great weakness remains in them,
they fight against it
by the Spirit
all the days of their lives,
appealing constantly
to the blood, suffering, death, and obedience of the Lord Jesus,
in whom they have forgiveness of their sins,
through faith in him.

--from the Belgic Confession, articles 27 & 29

An Abundance for Every Good Deed

2011-06-28T10:14:00.010-04:00

I've been thinking a lot about fear and provision the past few weeks (see the previous two posts). One consistent lesson I've been learning is that fear reveals our answers to these related questions: Whose kingdom am I living in? Whom am I trying to exalt? Who is calling the shots around here?

I know that might sound weird, but hear me out. When it comes to fear in this life--fear of death and the next life might be something different--aren't we often afraid of the loss of something because we think we need that thing to live a happy, fulfilled life? My latest snags have been a fear of how we could live on a low income, and a fear (or perhaps frustration) that I'll never be good enough at my job to earn some kind of positive recognition and accolades. In other words, what I really want is to have our own home, to be able to pursue graduate school or seminary (to feel knowledgeable and competent?), and to have some tangible affirmation that I'm not just some mediocre teacher and coach good enough to hang onto his job, but someone who excels. If these things don't come my way, or something threatens their arrival, then I start fearing failure and all the question marks of what life is going to look like down the road. What would it be like to rent my whole life long? Will I be ineffective in serving the church without more education?

The real problem, I think, is that I'm viewing my own desires and wants as what I really need. Without knowing it, I confuse "God's will for my life" with my own picture of how I think things should work. Then when my picture of life is threatened or doesn't come about, I'll twist that into believing God isn't really meeting my needs or isn't able or doesn't listen to me, so then I feel like life is out of (my) control. When God is at my beck and call, life is great. But when he's not, that turns into either grumbling or panic.

This is just what the Israelites did in the wilderness. They longed for meat, fish, cucumbers, melons, leeks, onions, and garlic--their own idea of real provision from God--when they were oblivious to the manna God faithfully sent them every day. "There is nothing but this manna to look at!" (Num. 11:4-6). They wanted "the good life" now when in fact they hadn't yet entered the Promised Land. They wanted rest and prosperity when they were still sojourners and pilgrims. Believing then that the Lord was against them (read: he wasn't their servant), they concluded that God had ditched them to die in the wilderness (14:1-4), when in fact God was giving them all they needed. However, it was according to his own terms, with the purpose of testing their hearts and refining their trust in him (Deut. 8:1-3). This is why the godly men Caleb and Joshua equated fear of failure with rebellion against the Lord (Num. 14:9, 11-12).

Our fear doesn't come because life is actually out of control. It's simply shows that it's out of our control. It's not enough for us to know that whatever we have or don't have, it's because God ordained it to be so. We want to have it our own way, on our terms. So we accuse God of being unjust, or playing favorites, or hiding himself, or whatever. Fear is just God knocking out our throne from under us so that we can rest on the infinitely more expansive and solid foundation of his throne.

The fact is, God will never fail to provide for us what we need to obey him and to do his will. "Fear God and keep his commandments, for this is the whole duty of man" (Eccles. 12:13). Our fear is transformed to trust only once we recognize that our purpose in life isn't to reign over our own little kingdoms, but to live as servants of our heavenly King. "And God is able to make all grace abound to you, so that having all sufficiency in everything, you may have an abundance for every good deed" (2 Cor. 9:8 NASB). Notice that word sufficiency. God gives us what we need. And he gives it abundantly for doing good deeds that result in his praise (vv. 11-15). "God is faithful, and will not let you be tempted beyond your ability, but with the temptation he will also provide the way of escape, that you maybe able to endure it" (1 Cor. 10:13). God will provide what we need for doing his will and obeying him in the moment he calls us to do it. But if we have other desires for life on our terms apart from what God says is necessary, why should we expect him to open his wallet and shell out for those? He isn't into funding his rivals' campaigns.

This is why Jesus teaches us to pray first, "Our Father in heaven, hallowed be your name. Your kingdom come, your will be done, on earth as it is in heaven." Only when we have subordinated our desires to his can we then pray rightly, "Give us this day our daily bread" (Matt. 6:9-10).

So if in the end our finances only allow us to rent, then it's because God wants us to rent, and we'll be able to do whatever he asks us to do from our meager apartment. If I can't afford seminary, then he's simply calling me to be faithful in serving others with the knowledge and skills I already have, and I need to be content with that. If I don't receive accolades at work, then he's not calling me to live in the limelight; he's just calling me to be faithful and do my best and receive my praise from him alone. If our children don't end up being athletic, good-looking, intelligent, and popular, that's fine. Even if they're brace-faced Trekkies on the robotics team, God's calling me to recognize that what matters is their character and their love for him, and that I love these kids with all my heart and not some out-there ideal.

Mammon Cannot Serve You

2011-06-17T06:20:00.005-04:00

On Saturday morning I was praying through Psalm 27, asking God to give me confidence in him so that I'd trust him alone when fears and worries arise. What I didn't expect was that God would, during that time, bring me face to face with one of those worries! Someday if/when Olivia and I have children, we'd ideally like to have her stay home to raise the kids. But whenever I think about the extra cost of children on half the income, all I think about is how this is impossible. How difficult it would be to afford appropriate housing, medical care, food, education, and the like! (And I can kiss graduate school goodbye, too, or so my mental logic tells me.)

But as I prayed, it dawned upon me (through the Spirit of God, no doubt) that if I fretted over how difficult it would be to have such provisions due to a lack of money, I wasn't trusting or looking to God to be our provider. I was hoping in Money itself to provide all these things. And money isn't the living God. It's simply a piece of woven fabric and paper, or a nugget of metal, or a series of binary ones and zeroes in an electronic file in cyberspace. Of course I had reason to worry! Since when could a hundred-dollar bill ever hear my prayers or make dinner or otherwise act on my behalf?

Jesus says, "You cannot serve both God and Money [Greek Mammon, a personification of wealth as a deity]" (Matt. 6:24). But it's also true that Mammon cannot serve you, either. It is a worthless, lifeless, vain thing--made by human hands and obtained only through hours of hard labor! "You will always be running scared," warns Ed Welch, "if you worship other gods, because idols can't deliver on their promises" (Running Scared, p. 176).

Even long before this, the prophet Jeremiah explained to the people of Judah the errors of trusting in anything other than God for their provision (Jer. 9:23-10:16).

Thus says the LORD: "Let not the wise man boast in his wisdom, let not the mighty man boast in his might, let not the rich man boast in his riches, but let him who boasts boast in this, that he understands and knows me, that I am the LORD who practices steadfast love, justice, and righteousness in the earth. For in these things I delight, declares the LORD."

Riches or wisdom or power aren't living, active things to trust in for blessing and security. Only knowing the living, almighty God as Father, Shepherd, King, who relates to you in his constant "steadfast love, justice, and righteousness" is a source of rest and boasting. Trusting in anything else is a foolish form of idolatry. Idols (such as money) are simply products of human craft , and as such, they are impotent (Jer. 10:1-5, 8-9, 15). "Do not be afraid of them, for they cannot do evil, neither is it in them to do good" (v. 5). Despite what our everyday experiences tell us, money is absolutely powerless on its own to bring us any good. So why worry about how much of it you have?

What matters is whether or not, through faith in Jesus Christ as our Lord and Savior, we have God on our side.

But the LORD is the true God;
he is the living God and the everlasting King.
At his wrath the earth quakes,
and the nations cannot endure his indignation.

It is he who made the earth by his power,
who established the world by his wisdom,
and by his understanding stretched out the heavens. (Jeremiah 10:10, 12)

It is not an inanimate object, but a Person, who secures your future, someone you can know and who relates to you in love and concern. If such a God is your God through faith in Jesus, you have a God who hears your prayers and knows your every need. You have a God who speaks to you (Jer. 10:1). You have a God who is wise enough to order and direct the entire cosmos, your life included. You have a God who can count every star in the sky and every hair on your head. You have a God mighty enough to stretch out the heavens and to also carry your burdens (Isaiah 46:3-4). And you have a God who "practices steadfast love" (Jer. 9:24) on your behalf. This is the great hope of those in Christ.

Seek First His Kingdom

2011-06-15T16:39:00.008-04:00

Over the past few years, the Holy Spirit has shown me I'm a fearful person--and that means an idolatrous person too. First it was the fear of moving to Chicago. Then once I got there, I feared that if Olivia and I broke up, I'd be stuck alone in some new place where I didn't know anyone. This year I went through all kinds of unrest over my supervisor's disapproval of me and whether or not I'd have a job next year. So why is that idolatry? Because it means I'm ascribing to something or someone else the power and value in my life that only God Most High deserves.

No one can serve two masters. Either he will hate the one and love the other, or he will be devoted to the one and despise the other. You cannot serve both God and Money.

Therefore I tell you, do not worry about your life, what you will eat or drink, or about your body, what you will wear. . . . But seek first [your heavenly Father's] kingdom and his righteousness, and all these things will be given to you as well. (Matthew 6:24-25, 33)

It wasn't until reading Running Scared by Ed Welch that I realized how verses 24 and 33, which frame Jesus' teaching about God's daily provision meeting our worries and anxieties, really fit the whole teaching. Jesus says that the solution to worry is to seek God's kingdom and his righteousness. But what exactly does this mean?

Like the father of the ancient Near East, the king's task was to love, protect, and bless his subjects so that the kingdom--his kingdom--prospered. Subjects of the realm, for their part, acknowledged their allegiance to the king and demonstrated that allegiance by living according to his laws.

In the kingdom of God, the King has made extravagant promises to us--promises of protection, liberation, and peace. We respond with our allegiance, which we typically call faith or trust. The essence of faith is not that we trust without evidence but that we choose sides: In whom do we trust? (p. 120)

This was mind-blowing to me. In essence, if we have fears about financial loss, it's not because our bank account is too small or our employment is unstable. We have anxieties because we've set up Money as a god who can provide peace, security, food, shelter, comfort, health, and the like. Hence Jesus says that Money (Greek Mammon) is a master we often choose to serve opposed to God (v. 24). Because we cannot serve two masters, and should serve God alone, "Therefore, I tell you, do not worry . . . ."

Or perhaps it's not money itself we hope in, but rather it might be the very comfort, peace, friends, or self-image that money can provide for us that have become our gods, the things we value more than God himself. When potential for their loss looms and we grow anxious, that shows we're valuing and hoping for something else more than God. "Worry, therefore, is not simply an emotion that erodes our quality of life or a pain to be alleviated. It is a misdirected love that should be confessed. It is trying to manage our world apart from God. It is making life about our needs, desires, and wants" (p. 163).

Seeking God's kingdom, then, is about acknowledging his reign over your life. It's his purposes and plans that must prevail, not your own. But while this might sound like cringing before some Machiavellian overlord, we need to remember that it is our heavenly Father whom we are serving as King (v. 32). If we doubt God's goodness, Jesus comforts us with this corrective: "If you, then, though you are evil [in comparison to God's pure and generous love], know how to give good gifts to your children, how much more will your Father in heaven give good gifts to those who ask him!" (Matt. 7:11). "Do not be afraid, little flock, for your Father has been pleased to give you the kingdom" (Luke 12:32).

God-the-King's faithful, generous, gracious provision and protection is what the Old Testament often means by describing his righteousness. It's his just and good reign over his people, exercising his delivering power in loyal love toward those who've entrusted their welfare to him (see Psalms 4, 5, 96-98). When Jesus encourages us to seek God's kingdom and righteousness above all else, he calls us to acknowledge first God's glad benevolence toward his people and his power to carry out his good intentions for them.

O King, you are mighty to save! Forgive us all the times we've exalted good gifts from you to a place of desire and status above you, the Giver. And forgive us the ways we trust in bosses, paychecks, and the economy for our future, rather than praying for eyes to see your open hands. Help us in our unbelief to know that you have not withheld your only Son, but delivered him up to death for our sake; how will you then withhold any lesser thing that is for our good (Romans 8:32)? In Jesus' name, Amen.

Secondary Causation and the God of Creation

2011-05-27T17:27:00.005-04:00

After some time away, you've noticed that I couldn't help but jump back into my seemingly futile quest to get at the truth of the (perceived) Evolution-Intelligent Design debate. (See my previous post.) I've believed for a few years now that if both sides would really listen to each other, the two ideas aren't irreconcilable. Both rely on philosophical assumptions that cannot be empirically tested or proven (namely, whether or not a theistic presence superintends the world). Both lack much in the way of direct observation and rely on inferences instead--which is scientific, mind you. (Otherwise Einstein, Dalton, Kelvin, Schroedinger, Planck, et al. didn't do "science.") Evolution--by which I mean the idea that all living species are descended from earlier, shared ancestral species and have been modified through natural selection--typically functions by relying on positive evidence at hand. ID generally reverses this, saying that when evolution breaks down and there's lack of evidence for it, the only possibe alternative is conscious design. (This is a non-sequitur, a false conclusion.) Thinkers in both camps rely on gross caricatures of each other, and both arrive at hasty hyperboles: "Nothing in biology makes sense apart from evolution!" "If evolution is true, then all life is meaningless!" It sort of makes me sick and tired of it all. (Of course if you've been a faithful reader of this blog, then you were probably thinking the same thing of my incessant posts on Calvinism and baptism!) But alas, I'm a biology teacher by trade, so I can't avoid it.

While I'm hardly an expert in paleontology, genetics, or molecular biology, I find a few strands of evidence almost irrefutably tip the scales in favor of evolution: vestiges of common ancestors that show up in leftover traits, atavisms, and pseudogenes. (I'll let you take the time to look these up, if you wish. Jerry Coyne's admittedly biased book Why Evolution Is True is a good place to start.) But I don't think ID and evolution are totally irreconcilable. Michael Behe, William Dembski, and Stuart Pullen have done much thoughtful research about the mathematical probablities involved in constructing useful molecular knowledge and complex systems which would seem to have no adaptive vantage apart from near-instantaneus development. This would seem to favor ID.* But given theism, it should be no shock or surprise simply to say that everything that has ever occurred in the universe's history has been by God's design and involvement. Christian theists don't need to argue or look for special evidences of "intelligent design" because the Bible repeatedly affirms God's providential hand in every single event in history, even those which may appear to us as "random" or purposeless.

Wayne Grudem provides a helpful definition of this providence in his Systematic Theology:

God is continually involved with all created things in such a way that he (1) keeps them existing and maintaining the properties with which he created them; (2) cooperates with created things in every action, directing their distinctive properties to cause them to act as they do; and (3) directs them to fulfill his purposes. (p. 315)

Let's examine each of these briefly (I'm largely following Grudem here):

(1) God upholds and maintains all that he created. We see this in Scripture in Jesus' active sustaining of the universe (Col. 1:17; Heb. 1:3), in God's preservation of the cosmos (Neh. 9:6; 2 Pet. 3:7, 10-12), in Paul's speech at the Areopagus (Acts 17:28), and in death as a result of God withdrawing his Spirit (Job 34:14-15; Ps. 104:29). Similarly, the properties of the world continue as they do in an act of God's grace upon sinners so that we can live in a reliable, predictable world (e.g., Gen. 8:22; Jer. 31: 35-36; 33:20-26). Consequently, whatever is happening in the natural world today can be assumed to have always been happening. Atoms will always behave as atoms do; erosion keeps eroding; matter always warps space-time; entropy of closed systems always increases; etc.

(2) God cooperates with created things and directs their endowed properties so that they act as they do. Scripture says that God brings about all weather phenomena on Earth and even the movements of heavenly bodies (Job 37:6-13; 38:22-30; Ps. 104:4; 135:7; 148:8; Jer. 31:35; Matt. 5:45). When animals eat, they are said to be fed by God (Job 38:39-41; Ps. 104:27-29; Matt. 6:26). Flowering is caused by God (Matt. 6:28-30). All of these may have "natural" or "scientific" explanations based on properties of matter and energy apart from any reference to God. But Scripture affirms that these properties were endowed by God and are directed by him, so that whatever happens in nature is an "act of God." (I hope insurance companies aren't reading this.) In a similar vein, even "random" events are attributed to God. "The lot is cast into the lap, but its every decision is from the LORD" (Prov. 16:33).

(3) God works purposefully in providence. Ephesians 1:11-12 says that God "works out everything in conformity with the purpose of his will . . . for the praise of his glory." God's will is that ultimately through the church and through the subjection of all things to his Son Jesus Christ, the Father will be glorified (Eph. 3:10; Phil. 2:10-11).

So perhaps we can summarize the biblical data with Calvin's famous maxim: "The will of God is the necessity of all things." In other words, if anything has happened, it has happened because God wanted it to happen at that time, in that way, for the sake of his wise goals. It didn't happen by itself; it was dependent upon God. It didn't happen haphazardly, randomly, or accidentally (though it may appear so to us); it was purposeful. The unveiling of that purpose might await, however, the final judgment and renewal of all things. It is not necessarily for us to know now (Deut. 29:29).

This view of God's sovereignty is a much higher view, in my opinion, than to say that God only acts or shows up in the "miraculous." In this latter schema, if something is truly an act of God, then it cannot have any human or natural explanation. Rather than exalting God's power, I think this view actually reduces God from being actively, caringly, and judgingly involved with every moment of everything to a semi-deistic God who only intervenes in his world here or there, like the Greco-Roman pantheon. The biblical view of God's action, however, can be seen in passages such as Acts 2:23: "This man [Jesus] was handed over to you by God's set purpose and foreknowledge;"--though to the common observer he was handed over by Judas Iscariot and the Sanhedrin--"and you, with the help of wicked men, put him to death by nailing him to a cross." Wicked men put Jesus to death, but yet it was also "by God's set purpose" and by Jesus' own will (John 10:17-18). Likewise, later in Acts we read that when the people conspired against Jesus, by their own volitional actions they "did what [God's] power and will had decided beforehand should happen" (4:28). God's planned action (primary causes) works through the agency of his creatures, through the abilities and properties with which they were endowed (secondary causes).

So what does this have to do with evolution? Everything. It means that we don't have to run from evolution when much evidence seems to confirm it (though some phenomena are still incongruent with it). We can instead view evolution and other natural phenomena as a window into the grand design of God. Yes, evolution is God's unfolding design in action. Behe, Dembski, et al., might be right: evolution in many ways may be mathematically impossible. But "all things are possible with God" (Mark 10:27). And even if it's found that such mathematical leaps aren't indeed necessary, then we can still rest in the knowledge that just as rains and seasons and nightfall are both naturally-caused and God-caused, so too is life on planet Earth. Accordingly, then, in opposition to evolutionary atheists, evolution does not mean that life is meaningless. Rather, life is incredibly meaningful. We have each been put in our time and place, with the world around us as it is, specifically as the stage for our humanity to be worked out, along with our own participation in the salvation and redemption of the world as we know it.

_____________
*As I see it, there is one flaw with these approaches toward calculting the probability of a given gene (and its resultant protein) being assembled. ID folks assume that if there is no known beneficial purpose for protein, then that entire gene could not have been preserved within the genome. Therefore if the protein exists, its gene--all hundreds or thousands of its DNA nucleotides--must have arisen all at once. But that's not necessarily true, and the likelihood of proteins arising stepwise by modifications of preexisting amino acid sequences greatly enhances their probability.

May 21 and the God of the Gaps

2011-05-27T16:27:00.006-04:00

May 21, 2011, has come and gone. Which means that Jesus didn't return bodily yet (though he is ever present by his Spirit). I feel bad for the people who staked their hopes, even their faith, in such a misguided interpretation of the Bible. Even Jesus himself said no one will know the date of the End--not even himself (Mark 10:32-37)! I hope these people, however many among them are sincere Christians, have not lost their confidence in Christ and in the Bible simply because their interpretation didn't pan out.

On the other hand, we know there are a lot of people mocking them. Every time someone makes a Doomsday prediction that fails to come true, they're left with egg on their face--a false prophet, if you will. Unfortunately, many will wield a faulty ad hominem argument against everything else they have to say: "They were wrong about X, so they must be misguided about everything."

This is one of the critical dangers of wholeheartedly embracing Intelligent Design. The problem with ID is that it doesn't use positive evidence, but rather relies on looking for holes or gaps in Evolutionary explanations. If a biological phenomenon is judged impossible by means of natural selective pressures favoring certain genetic traits, then it must have been due to a designer! An example of this is "irreducibly complex" features such as the blood clotting cascade, whose parts are so complicated and interdependent that it could not have arisen progressively over time. It must have therefore originated all at once, in an immediate, supernatural creative act.

While it's true that God is the providential Creator and Designer of all life, what happens when those "holes" get filled by further data and new explanations? As the body of scientific knowledge grows and viable explanations expand to fill the gaps so prized by ID, what will happen to claims for theism and for God's action in his world? I'm afraid that, at least in some respects, ID is only as strong as our present ignorance. (It's possible, however, that future gains might actually steer us away from Evolution toward ID, or perhaps toward another explanation altogether.) When legitimate, "natural" explanations arise for phenomena once deemed irreducibly complex or mathematically impossible, then the credible witness of Christianity in the sciences shrinks. We do need to study the Scriptures and stand upon our convictions, for whenever we betray our conscience, it is sin (Rom. 14:23). But we need to also know when to flex and when to give, in order to give God his place as the only Wise and Sovereign, and to give the Gospel more room to be heard in others' lives.

Easter: Good News, Bad News . . . and More Good News

2011-04-24T12:45:00.012-04:00

JESUS IS RISEN! HE IS RISEN INDEED!

Today is Easter Sunday, the day on which the Church celebrates the bodily resurrection of Jesus Christ from the grave. What does this historical fact mean?

First, the good news of Easter:

Jesus' resurrection confirms that he is in fact the Son of God, the long-promised Savior of God's people. "His Son . . . was descended from David according to the flesh and was declared to be the Son of God in power according to the Spirit of holiness by his resurrection from the dead" (Romans 1:3-4).

Jesus' resurrection shows that God approved of Jesus' finished work of atonement, his wrath-deflecting death for sinners. He fully bore the punishment due upon sinners, and having completed it, was vindicated (justified) by being raised from the dead. "Jesus our Lord . . . was delivered up for our trespasses and raised for our justification" (Romans 4:25). "By his knowledge shall the righteous one, my servant, make many to be accounted righteous, and he shall bear their iniquities. Therefore I [God] will divide him a portion with the many, and he shall divide the spoil with the strong" (Isaiah 53:11-12).

Jesus is the living, secure source of sure forgiveness of sins for all who turn to him, now and for eternity. "Thus it is written, that the Christ should suffer and on the third day rise from the dead, and that repentance and forgiveness of sins should be proclaimed in his name to all nations, beginning from Jerusalem" (Luke 24:46-47). "For if while we were enemies we were reconciled to God by the death of his Son, much more, now that we are reconciled, shall we be saved by his life" (Romans 5:10). "The former priests were many in number, because they were prevented by death from continuing in office, but he [Jesus] holds his priesthood permanently, because he continues forever. Consequently, he is able to save to the uttermost those who draw near to God through him, since he always lives to make intercession for them" (Hebrews 7:23-25).

Jesus defeated death, opening up a new future for God's redeemed humanity. For all in Christ, death is not the final word. "God raised him up, loosing the pangs of death, because it was not possible for him to be held by it" (Acts 2:24). "But in fact Christ has been raised from the dead, the firstfruits of those who have fallen asleep. For as by a man came death, by a man has come also the resurrection of the dead. For as all in Adam die, so also shall all in Christ be made alive. But each in his own order: Christ the firstfruits, then at his coming those who belong to Christ. . . . The last enemy to be destroyed [by Christ] is death" (1 Corinthians 15:20-23, 26). "Our Savior Christ Jesus . . . abolished death and brought life and immortality to life through the gospel" (2 Timothy 1:10).

Believers in Christ will one day share new bodies like his. "What is sown is perishable; what is raised is imperishable. It is sown in dishonor; it is raised in glory. It is sown in weakness; it is raised in power. It is sown a natural body; it is raised a spiritual body" (1 Corinthians 15:42-44). "But our citizenship is in heaven, and from it we await a Savior, the Lord Jesus Christ, who will transform our lowly body to be like his glorious body, by the power that enables him even to subject all things to himself" (Philippians 3:20-21). "When Christ who is your life appears, then you also will appear with him in glory" (Colossians 3:4).

Those who belong to Christ already possess new life and victory over sin's guilt, shame, and power by the same Holy Spirit, a foretaste and a down payment confirming the glorious new life to come. "We were buried therefore with him by baptism into death, in order that, just as Christ was raised from the dead by the glory of the Father, we too might walk in newness of life. For if we have been united with him in a death like his, we shall certainly be united with him in a resurrection like his. . . . For the death he died, he died to sin, once for all, but the life he lives he lives to God. So you also must consider yourselves dead to sin and alive to God" (Romans 6:3-5, 10-11). "But God, being rich in mercy, because of the great love with which he loved us, even when we were dead in our trespasses, made us alive together with Christ--by grace you have been saved--and raised us up with him and seated us with him in the heavenly places in Christ Jesus" (Ephesians 2:4-6; see also Colossians 2:13-15).

Many people, feeling either an internal need for religion or desiring an external show of false piety, only attend worship services on Christmas and Easter. These motives even drive many people to church week after week. Perhaps you are one of them. It is a blessing indeed to hear of the Good News, the gospel of Jesus and his resurrection. But Easter isn't all good news. Here's the rest of the story:

Being raised from the dead and exalted as God's Son, Jesus is also the King who commands our obedience and submission. "The LORD said to me, 'You are my Son; today I have begotten you. As of me, and I will make the nations your heritage, and the ends of the earth your possession. You shall break them with a rod of iron and dash them in pieces like a potter's vessel.' Now therefore, O kings, be wise; be warned, O rulers of the earth. Serve the LORD with fear, and rejoice with trembling. Kiss the Son, lest he be angry, and you perish in the way, for his wrath is quickly kindled. Blessed are all who take refuge in him" (Psalm 2:7-12). "The Father loves the Son and has given all things into his hand. Whoever believes in the Son has eternal life; whoever does not obey the Son shall not see life, but the wrath of God remains on him" (John 3:35-36).

As the Living One who holds the keys to death and hell, Jesus will come again to judge all people. "I am the first and the last, and the living one. I died, and behold I am alive forevermore, and I have the keys of Death and Hades" (Revelation 1:17-18). "The times of ignorance God overlooked, but now he commands all people everywhere to repent, because he has fixed a day on which he will judge the world in righteousness by a man whom he has appointed; and of this he has given assurance to all by raising him from the dead" (Acts 17:30-31).

As terrible as the sufferings and crucifixion of Jesus of Nazareth were (and are) to witness, at least if you only come to church on Good Friday, you are left with only a dead man. If the last word about Jesus was his burial in Joseph of Arimathea's tomb, then we are left with a benign Judean rabbi -- a man of love and power, to be sure, but one whose love and power are no longer active for us today. But in fact Jesus has been raised and demands the obedience of faith from all people. We can either be honest with ourselves and God about our wretched condition, our sinfulness, and the failures in trying to live life on our own terms--and the just anger of God due to us because of that. And we can turn to Jesus and embrace him as the Living One, the sure Savior whose death has paid for all our sins and removed God's wrath, and who opens to us eternal, new life in fellowship with him and all his blessings. The same love, forgiveness, power, healing, wisdom, and compassion Jesus embodied and used for good in his earthly life can be yours today if you commit yourself to him and receive him as our Rescuer and Master. The good news of Easter will become your good news. Or you can choose to remain indifferent to this Jesus, perhaps gambling upon the chance at a later day to take him seriously.

Just as Jesus asked his dear friend Martha, so he asks all of us today: "I am the resurrection and the life. Whoever believes in me, though he die, yet shall he live, and everyone who lives and believes in me shall never die. Do you believe this?" (John 11:25-26). If you do believe this, here is a possible prayer you can use:

Lord Jesus Christ, Son of God, you are alive today, and that gives me great joy and hope! Your death has paid for my sins and secured my forgiveness, and I know you call to me now to receive you and cross over from death to new life. I am a needy sinner, but in unfathomable love and grace you gladly and fully meet all my needs, both now and forever. I turn from my ways and trust you as my Savior and my King. Take me to be yours, and reign in my life--because I have no other hope. You are trustworthy and true, and I know you will do all this for me. Amen!

Behold, the Lamb of God, who takes away the sin of the world!

2011-04-21T14:17:00.007-04:00

"Just watch my servant blossom!

Exalted, tall, head and shoulders above the crowd!

But he didn't begin that way.

At first everyone was appalled.

He didn't even look human--

a ruined face, disfigured past recognition.

Nations all over the world will be in awe, taken aback,

kings shocked into silence when they see him.

For what was unheard of they'll see with their own eyes,

what was unthinkable they'll have right before them."

Who believes what we've heard and seen?

Who would have thought GOD's saving power would look like this?

The servant grew up before God--a scrawny seedling,

a scrubby plant in a parched field.

There was nothing attractive about him,

nothing to cause us to take a second look.

He was looked down on and passed over,

a man who suffered, who knew pain firsthand.

One look at him and people turned away.

We looked down on him, thought he was scum.

But the fact is, it was our pains he carried--

our disfigurement, all the things wrong with us.

We thought he brought it on himself,

that God was punishing him for his own failures.

But it was our sins that did that to him,

that ripped and tore and crushed him--our sins!

He took the punishment, and that made us whole.

Through his bruises we get healed.

We're all like sheep who've wandered off and gotten lost.

We've all done our own thing, gone our own way.

And GOD has piled all our sins, everything we've done wrong,

on him, on him.

He was beaten, he was tortured,

but he didn't say a word.

Like a lamb taken to be slaughtered

and like a sheep being sheared,

he took it all in silence.

Justice miscarried, and he was led off--

and did anyone really know what was happening?

He died without a thought for his own welfare,

beaten bloody for the sins of my people.

They buried him with the wicked,

threw him in a grave with a rich man,

Even though he'd never hurt a soul

or said one word that wasn't true.

Still, it's what GOD had in mind all along,

to crush him with pain.

The plan was that he give himself as an offering for sin

so that he'd see life come from it--life, life, and more life.

And GOD's plan will deeply prosper through him.

Out of that terrible travail of soul,

he'll see that it's worth it and be glad he did it.

Through what he experienced, my righteous one, my servant,

will make many "righteous ones,"

as he himself carries the burden of their sins.

Therefore I'll reward him extravagantly--

the best of everything, the highest honors--

Because he looked death in the face and didn't flinch,

because he embraced the company of the lowest.

He took on his own shoulders the sin of many,

he took up the cause of all the black sheep.

--Isaiah 52:1 - 53:12, The Message

Costly Marriage

2011-04-14T17:52:00.015-04:00

Our pastor has been preaching through the Old Testament book of Ruth, a beautifully-spun narrative about how the light of God's active providence and steadfast love dawned upon the darkness of two insignificant widows. In chapter 4, the story comes to a head as the young Moabite widow Ruth finds a husband who is willing to marry her despite the financial burden it will bring upon him in losing part of his inheritance to Ruth's children. (Under Jewish law, a kinsman was to marry his relative's widowed wife and produce children for her. However, the children would be reckoned as belonging to the deceased husband, and they would be required to receive a separate inheritance.) Boaz, Ruth's redeemer and a "man of great wealth" (2:1 NASB), acted out a love that was not only perhaps romantic, but also sought out her good even at his own cost. In binding himself to Ruth all his gain would become hers, her offspring's, and her mother-in-law's--the cure to their poverty--but he would also take on her baggage. He'd lose part of his inheritance. He'd have to deal with the emotional pain of a widowed bride who probably often longed for her previous husband, even if only in memories. As a Moabite, he would have to train her in the faith of Yahweh. He was taking on a lot by binding himself to her and her to himself. Martin Luther reminds us that our Boaz--our redeeming husband--is Jesus Christ, who, "though he was rich, yet for your sake he became poor, so that you by his poverty might become rich" (2 Cor. 8:9). At the cost of his own humiliation, scourging, mockery, and agonizing crucifixion he bought us for himself, to make his people, the church, his radiant bride (see Eph. 5:25-32; Rev.19:6-10). (Please bear with this; though lengthy, it's some of Luther's best.)

The . . . incomparable benefit of faith is that it unites the soul with Christ as a bride is united with her bridegroom [1]. By this mystery, as the Apostle teaches, Christ and the soul become one flesh [Eph. 5:31-32]. And if they are one flesh and there is between them a true marriage--indeed the most perfect of all marriages, since human marriages are but poor examples of this one true marriage--it follows that everything they have they hold in common, the good as well as the evil. Accordingly the believing soul can boast of and glory in whatever Christ has as though it were its own, and whatever the soul has Christ claims as his own. Let us compare these and we shall see the inestimable benefits. Christ is full of grace, life, and salvation. The soul is full of sins, death, and damnation. Now let faith come between them and sins, death, and damnation will be Christ's, while grace, life, and salvation will be the soul's; for if Christ is a bridegroom, he must take upon himself the things which are his bride's and bestow upon her the things that are his. If he gives her his body and very self, how shall he not give her all that is his? And if he takes the body of the bride, how shall he not take all that is hers?

Here we have a most pleasing vision not only of communion but of a blessed struggle and victory and salvation and redemption. Christ is God and man in one person. He has neither sinned nor died, and is not condemned, and he cannot sin, die, or be condemned; his righteousness, life, and salvation are unconquerable, eternal, omnipotent. By the wedding ring of faith he shares in the sins, death, and pains of hell which are his bride's. As a matter of fact, he makes them his own and acts as if he himself had sinned; he suffered, died, and descended into hell that he might overcome them all. Now since it was such a one who did all this, and death and hell could not swallow him up, these were necessarily swallowed up by him in a mighty duel; for his righteousness is greater than the sins of all men, his life stronger than death, his salvation more invincible than hell [2]. Thus the believing soul by means of the pledge of its faith is free in Christ, its bridegroom, free from all sins, secure against death and hell, and is endowed with the eternal righteousness, life, and salvation of Christ its bridegroom. So he takes to himself a glorious bride, "without spot or wrinkle, cleansing her by the washing of water with the word" [cf. Eph. 5:26-27] of life, that is, by faith in the Word of life, righteousness, and salvation. In this way he marries her in faithfulness, steadfast love, and in mercies, righteousness, and justice, as Hos. 2[:19-20] says.

Who then can fully appreciate what this royal marriage means? Who can understand the riches of the glory of this grace? Here this rich and divine bridegroom marries this poor, wicked harlot, redeems her from all her evil, and adorns her with all his goodness. Her sins cannot now destroy her, since they are laid upon Christ and swallowed up by him. And she has that righteousness in Christ, her husband, of which she may boast as of her own and which she can confidently display alongside her sins in the face of death and hell and say, "If I have sinned, yet my Christ, in whom I believe, has not sinned, and all his is mine and all mine is his," as the bride in the Song of Solomon [2:16] says, "My beloved is mine and I am his." This is what Paul means when he says in 1 Cor. 15[:57], "Thanks be to God, who gives us the victory through our Lord Jesus Christ," that is, the victory over sin and death, as he also says there, "The sting of death is sin, and the power of sin is the law" [1 Cor. 15:56].

-- On Christian Liberty (Augsburg Fortress, 2003), pp. 18-22

____________________ 1. It appears that Luther is using "soul" here as a sort of generic, gender-neutral pronoun. He was no gnostic who saw sin only on a spiritual plane. 2. Notice how Luther relies on the Christus Victor model of Athanasius, Chrysostom, and other church fathers (that by virtue of the Incarnation, Jesus' God-life destroyed and overcame all that afflicted mankind, to whom his deity was united). But he employs this model as part of the way Jesus bore our sins to carry out on a vicarious, substitutionary atonement that bore the condeming wrath of God due to sinners. They are not mutually exclusive perspectives on the atonement.

We Do Not See Everything in Subjection to Mankind

2011-03-11T17:06:00.009-05:00

In my last post, I aimed to show that a chief goal of the Bible is to expose our sinfulness and our own need of rescue--the rescue that was promised throughout the Old Testament and became a manifested reality in Jesus' incarnation--and thereby turn us in repentance to Christ. But I also want to point to the flip side of this fallen world: Yes, there is sin in me, but there's also sin in others as well. How does that point us to Christ?

Now it was not to angels that God subjected the world to come, of which we are speaking. It has been testified somewhere, 'What is man, that you are mindful of him, or the son of man, that you care for him? You made him for a little while lower than the angels; you have crowned him with glory and honor, putting everything in subjection under his feet.' Now in putting everything in subjection to him, he left nothing outside his control. At present, we do not yet see everything in subjection to him. But we see him who for a little while was made lower than the angels, namely Jesus, crowned with glory and honor because of the suffering of death, so that by the grace of God he might taste death for everyone. (Hebrews 2:5-9, citing Psalm
8:4-6)

God's original design was for humanity to be stewards of the earth and co-regents over it. Nothing would be outside of man's dominion--not even tectonic plates that cause earthquakes of 8.9 on the Richter scale. But we don't see that glory and honor yet because of man's fall into sin. Now it seems like everything goes wrong. Instead of bearing God's image in "the righteousness and holiness of the truth" (Eph. 4:24), humans worldwide and historywide suffer from ignorance of God and rejection of his revelation (truth). They lack purity of love in relationships with one another and toward God (holiness). And they fail to exercise wisdom, justice, and creative power in work and government (righteousness).* As a curse on our sin, the world doesn't obey us anymore: there was an earthquake of 8.9 in Japan last night. And instead of using things to worship God and serve others, we use things and eachother to serve ourselves. With the Fall comes a really good chance we're going to get stepped on by others, and our lives will seem more often ruled by chaos and uncertainty than by order and peace.

But the author points also through the fallenness of others and of our world to the good news of Christ: "But we see him who for a little while was made lower than the angels, namely Jesus, crowned with glory and honor." In his incarnation, Jesus became the true Man and the new Adam, the Head over God's new creation. Thus through him we are being remade in his image (Eph. 4:24; Col. 3:10) and the world is being transformed under his reign. So we are pointed through the Fall to our new Head, Jesus--our deliverer from the woes of this life.

__________
*I owe these categories for "God's image" in mankind to Dennis E. Johnson, Him We Proclaim.

Discerning the Thoughts and Intentions of the Heart

2011-03-05T09:38:00.008-05:00

In the previous post I wanted to show from the book of Hebrews that the aim of Scripture is to "make you wise for salvation through faith in Christ Jesus" by exposing our sinful condition in need of redemption and by pointing us to God's gracious provision of a Redeemer, Jesus Christ. In this post I hope to examine the first purpose a little more thoroughly.

Let us therefore strive to enter that rest, so that no one may fall by the same sort of disobedience. For the word of God is living and active, sharper than any two-edged sword, piercing to the division of soul and of spirit, of joints and of marrow, and discerning the thoughts and intentions of the heart. And no creature is hidden from his sight, but all are naked and exposed to the eyes of him to whom we must give account. (Hebrews 4:11-13)

In 3:7-4:10 the author (Barnabas? Apollos? Paul?) provides an exposition of Psalm 95:7-11, which was written to teach Israel not to follow the example of their forefathers who, though they had been led out of Egypt's bondage and had had good news of deliverance and restoration preached to them, nonetheless refused to trust and obey God. As a consequence that whole generation died in the desert and failed to reach the Promised Land. "So we see that they were unable to enter because of unbelief" (3:19). The author of Hebrews embraces the idea that God the Holy Spirit still speaks today, calling us to turn from the hardening deceitfulness of sin and to embrace the gospel of Jesus Christ "firm to the end" of our pilgrimage on this earth (3:7-15). The ultimate goal of faith is that by it we "share in Christ" and enter and enjoy rest from our works, even an ultimate "Sabbath rest" for the people of God.

But in order to hear the good news that has come to us (4:2), we must constantly know our danger. The deceitfulness of sin continually hides in the shadows, not as an external enemy, but as an enemy within--"an evil, unbelieving heart" (3:12-13). We today in the age of the Second Exodus share in the same fallen condition of those of the First Exodus. Therefore we are urged not to "fall by the same sort of disobedience" (4:11). Temptations to sin are the same today as they were 3400 years ago; they are "common to man" (1 Cor. 10:13*).

Our sobering need, then, is to allow the word of God to do the painful work of a surgeon's scalpel, piercing through our defenses and facades to our innermost places of idolatry and unbelief. As we read the Scriptures, the Scriptures read us, showing us who we really are, "naked and exposed" before the God from whom we cannot hide. The word judges "the thoughts and intentions of the heart."

How do we do this? Using Bryan Chapell's language, we must first identify the "Fallen Condition Focus," the sinful attitudes and behaviors--or general brokenness--that prompted God to speak or act in that passage. This involves identifying both personal or communal sin (wrong belief, idolatry, etc.) or brokenness of our world due to sin (death, disease, pain, injustice, etc.).

It's easy to identify behaviors that contradict God's law and nature. But the real matter is seeing through external behaviors (sins) to the heart attitudes beneath them (sin). Jesus himself taught that wrong living is the overflow of a wrong heart (Mark 7:20-23; Luke 6:43-45). The behavior is the "fruit," whereas the heart is the "root." In order to free a garden of weeds, the roots have to be removed. And because we are susceptible to "the same sort of disobedience" as Israel, we too must examine our own hearts.

So if we see in Scripture Israel trying to shore up security against Assyria by forming an alliance with Egypt (fruit), we have to recognize the root: a desire to exercise tangible control over their circumstances rather than releasing themselves to the hands of the Sovereign Lord. They not only craved control--an exercise of unbelief in their good and powerful Father--but they also were in effect usurping God's role as controller of destiny. They were setting up themselves as gods, a subtle but insidious idolatry. As we read, we need to ask: Where am I doing this same thing? Do I get mad at my kids when they don't follow my orders? Do I slam my fist and curse when yet another Virginia driver putters along in the left lane or merges onto the expressway oblivious to the presence of other cars around him? (Seriously, what is with drivers in this state?) Prohibitions against lust reveal the worship of pleasure as god and a vain quest for satisfaction apart from the living God. Fearing others' judgments and criticism may mean either too high a view of yourself or an inappropriate fear of people rather than a fear of God.

In the end, if we're reading the Bible rightly, we ought at many times to see ourselves as hopeless sinners, knowing that no behavioral regimen or list of dos and don'ts will be enough to save us and set us on the right path in life. We ought to be left craving deliverance from without--and that's exactly what the Bible does, giving us hope by revealing and proclaiming to us Jesus the Savior.

____________
*In 1 Corinthians 10:1-13 Paul uses the same idea that Israel fell in the desert because of idolatrous hearts set on evil, just as what threatens the church today. He says that the whole of Israel's history was written as examples to train the New Testament church in wise living.

How to Read the Bible, According to the Author of Hebrews

2011-03-03T18:29:00.006-05:00

I've been asked to consider leading a teaching time at my church on how to read the Bible. In prepareation I started mulling over passages about God's Word itself for direction. One important passage is Hebrews 4:12, which says that "the word of God is living and active, sharter than any two-edged sword, piercing to the division of soul and of spirit, of joints and of marrow, and discerning the thoughts and intentions of the heart." I've thought about this verse many times, but I never related it to its actual context in the letter. So I went back and read chapters 1-4 of Hebrews, and the following structure emerged:

1. (1:1-7) In the past God spoke through the Law and the prophets, but "in these last days he has spoken to us by his Son." The reference to Jesus' superiority over angels is likely a nod to the Jewish notion that angels were the intermediaries through whom the Torah came to Moses. So in saying Jesus is better than the angels is saying he reveals truth more clearly than angels and that he himself is greater than the Law.

2. (2:1-4:11) The Old Testament and Israel's story is an example intended to point us to the rest and peace that come through the obedience belonging to faith--a "Sabbath-rest" for the people of God greater than of Israel in Canaan. The history and practices of Israel are meant to be shadows of greater things to come, namely, the era of the Messiah and the worship of his new covenant people. The author is explicit to say that, like Israel, "good news has come to us" (4:2)--the news of Jesus the superior head (2:5-9) and priest (2:10-17)--but it must be met with faith and obedience. The gospel is God's very voice speaking to us, and we should not harden our hearts to it (3:7-4:11).

3. (4:12-13) As a gracious warning to us, the word of God serves to discern the wrong beliefs and idolatrous, sinful heart attitudes that lead us astray from clinging to God, receiving the news of his salvation, and obediently trusting him through this life. The Scriptures serve to "leave us naked and exposed" in God's presence.

4. (4:14-16) Rather than leave us laid bare as hard-hearted and dull-eared sinners who are doomed to fail to reach God's rest, the word of rescue comes again, pointing us to Jesus, our great high priest and mediator before God, through whom we can draw near to receive grace and mercy to help us in time of need. Our redemption lies not in a behavioral program, but in a person.

In other words, the aim of the Bible as we read it is twofold: (1) The warnings and examples contained in the Law and in the narrative history of Israel and the nations are meant to expose not only their sin and fallenness, but ours as well. The author to the Hebrews is insistent that historical texts still speak today by the Holy Spirit to all who hear. So it is God's word which also points us to our own need for rescue. (2) The Rescuer and Redeemer pledged in the promises and foreshadowings of the Old Testament has come in Jesus of Nazareth, the Son of God. As the word expounds, he is the one who perfectly meets our needs, and we are directed to trust and follow him.

In other words, the "sacred writings" are meant to "make you wise for salvation through faith in Christ Jesus" (2 Timothy 3:15). More on this to come.

He Who Is Forgiven Little, Loves Little

2011-02-24T19:09:00.006-05:00

If you're a true Christian, you've surely found yourself, like me, wanting for love and enjoyment of God, a love that overflows into selfless service and adoration. We want to be full of love for God and our neighbors, because we know that's what will truly satisfy us. But the moments where such delight and zeal become reality are all too few and fleeting. How, then, can we overcome this conundrum?

One day, Jesus went to dine with Simon, a leader in the religious sect called the Pharisees. Contrary to the normal custom of honoring a guest by greeting him with a kiss and washing his feet, Simon received Jesus with neither. As dinner went on, a woman renowned for her promiscuity interrupted the meal to anoint Jesus' feet with perfume. Even more, she began to wash Jesus' feet with her tears and--gasp!--she let down her hair (a gesture reserved only for lovers and husbands) and wiped his feet and kissed them (Luke 7:36-38). I bet you could hear the handfuls of chickpeas and bread drop to the floor. Simon then sneered at Jesus in his heart, "If this man were a prophet, he would have known who and what sort of woman this is who is touching him, for she is a sinner" (v. 39).

Jesus responds with a parable pointed at his smug, ingracious host to illustrate the simple fact--so simple that even Simon caught it--that the extent to which our burdens have been relieved and our guilt is pardoned determines how grateful our response is. "I tell you [Simon], her sins--and they are many--have been forgiven, so she has shown me much love. But a person who is forgiven little shows only little love" (v. 47, NLT). Then he turned to the woman and assured her, "Your faith [in me as loving Rescuer] has saved you; go in peace."

In other words, the extent to which we love and adore God is determined by the extent to which we appropriate the forgiveness he bestows through Jesus. The praise, adoration, and service that were once drudging obedience are transformed into glad reflex when we experience the God's grace, his free removal of all our stains and shame, and calls us "My beloved child, with whom I am well pleased."

It's true that the believer is freely, fully, and forever released from the condemnation of his sin from the moment he embraces the gospel of the crucified and risen Christ as his Savior (Romans 8:1). But that doesn't mean that the experience of our forgiveness lasts forever, or that we stop sinning and needing God's forgiveness. Accordingly, we must continually and openly bring our need to God. Only to the extent that we open up, get honest, and expose our dirt to the God Who Sees and to some brothers and sisters we trust, will we experience the faithfully-forgiving, never-failing love of our heavenly Father. And when his forgiveness and his Word of justification penetrate our souls and lift them out of despair and out of the deluding fog of self-justification, we will find worshipful, obedient gratitude right there as well.

Seeing People

2011-02-07T19:44:00.007-05:00

Last post I showed how Jesus' teaching on prayer in Matthew 6 gives us two instructions about prayer: (1) We can and should seek from God in prayer what he says our true needs are in life. (2) The Lord's Prayer directs our way and teaches us what our needs are as the people of God. But even before reading that passage a last week, God has begun to show me that a real need of mine is to learn how to love others better. "To love one's neighbor as oneself is much more than all whole burnt offerings and sacrifices" (Mark 12:33).

With this in mind, I borrowed a copy of Paul Miller's excellent book Love Walked among Us: Learning to Love Like Jesus (NavPress, 2001). In the first several challenging chapters, Miller unpacks several stories of the Gospels to show that love is active compassion.* But compassion cannot be aroused without stopping our own agendas and putting aside our prior values, beliefs, and judgments to consider others' situations. All throughout the Gospels, Jesus is mentioned as "seeing" or "looking at" people in need. "When he saw the crowds, he had compassion on them, because they were harassed and helpless, like sheep without a shepherd." (Matt. 9:36) (For a few other examples, see Matt. 9:22; 14:14; Mark 10:21; Luke 7:13; John 19:26-27.)

Seeing someone isn't just collecting aberrant light rays reflected from them. It's taking the time to understand who they are, what their story is, what they're feeling in their situation, and what would make them feel valued and loved in that moment. It's putting yourself in their shoes so that are able to treat them as you yourself would wish to be treated.

I immediately realized how in any given day, I'm generally aloof to a lot of people in my world. A few weeks ago when I went out to lunch with some colleagues, the restaurant manager stopped by our table to ask how our food was and if we needed anything. I paid her little attention, only to later realize she was the mother of one of my students! I felt really stupid.

But God has been good, too, to show me little opportunities to widen my horizon each day, to see that my world's population is more than just one. At Walmart, of all frenzied and God-forsaken places, I actually stopped to watch other people shopping. When babies cried and kids acted up, or people dressed like thugs spoke in some incomprehensible slang, instead of my usual modus operandi of criticizing them I pondered to myself, I wonder what his life is like? What's her story? I bet those parents are just trying to get by and do the best they know how. It was freeing. I took my time at Walmart. I didn't mind waiting in line, even offering a few brief prayers for a few people. I was even blessed to see a few of my old students from last year, who said hi and gave me a hug. And while I am pretty bummed that my wife has had mono for two months, putting myself in her shoes during her illness has made me a lot more cheerful in picking up chores around the house and aware of what she does for us on a daily basis.

Where do you find yourself agenda-driven, self-concerned, and racing through life, unaware of those around you? Who are you quick to judge without first trying to learn why they think and act as they do? If, in starting to see others, do you thank God that right now you might not share in some of their plights? And when you see people with problems in life, do you spend more time thinking about how to fix them, or in talking with them to understand their experiences and perspective? These are all questions I've been forced to reckon with as I do my feeble part to follow Jesus.

* * *

To love one's neighbor may be better than all burnt offerings and sacrifices (Mark 12:33). But sputtering, on-again, off-again neighbors with mixed motives such as I have good news. Jesus himself not only showed how to love, but demonstrated for us the greatest act of love the world has ever seen. The eternally existent Son of God didn't remain in heaven to judge, but himself entered our unloving world to call us his unlikely neighbors and family. He saw the ravages and strain of sin through our own eyes. But because he too saw with God's holy eyes, he was able to enter and bear our own suffering in a way we never could, by giving himself as an offering and sacrifice on the cross to atone for all our self-absorbed lovelessness and to plant a new power for love within the hearts of those who will dare to trust and follow him. "Greater love has no one than this, that he lay down his life for his friends" (John 15:13; see also 2 Cor. 5:14-15, 21; Heb. 10:1-14). Truly love walked among us.

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*I honestly feel so challenged by subtle ways I shortcut love for others that I think I'm going to have to read this book twice: once to learn from Jesus what love looks like (or doesn't look like), so that I can be humbled and guided, and again to let Jesus look at me and love me, the loveless bum of a sinner that I all too often am.

Your Father Knows What You Need

2011-02-05T12:29:00.005-05:00

"And when you pray," taught Jesus, "do not heap up empty phrases as the Gentiles do, for they think that they will be heard for their many words. Do not be like them, for your Father knows what you need before you ask him" (Matthew 6:7-8). Jesus' main point here is that we don't need to instruct our all-knowing, all-good, and generous Father about our needs. We can come to him in trust that he already knows us. We don't have to teach him who we are or persuade him to adopt our point of view.

What then is prayer for? It jumped out to me that prayer is, at least in part, perhaps more to teach us about our needs in life. In prayer we draw near to the One Who Sees (Gen. 6:13), who formed us for his purposes, and who knows our every circumstance. If God "knows what you need before you ask him," we should be asking him to show us what our real needs are. He knows the world, his desires for us, our fears, and the Spirit within us far better than we ourselves. Shouldn't it follow that we should ask him what really matters, where our real needs and deficiencies are? God our Abba always welcomes his children when they cry out to him with their needs and will never turn a deaf ear to our petitions (Matt. 7:7-11). But maybe we need to consider times of prayer with no other agenda than to ask him to teach us what we really need, what is good and best for us, and reorient our values and requests around that.

Jesus continues: "Pray then like this . . ." and teaches his followers how they ought to pray (Matt. 6:9-15). Jesus sets priorities for our prayer--what our needs really are. We need to know God's love as our Father. We need to see God glorified, to live under his reign and to do his will. We need to acknowledge that our lives are in the hands of a trustworthy Provider and be content with what he gives. We need to forgive and to be forgiven--to be filled with and overflow with God's grace. We need awareness of the evil within and without, and to be rescued from it.

We could look at Jesus' other prayers and at other prayers of the saints throughout the Bible to learn our needs, that is, to learn God's view of ourselves and what he values for us. When we hear God's Spirit speaking through his Word what our needs are, what his will is for us, then we can lift those needs back to God with this assurance: "And this is the confidence we have toward him, that if we ask anything according to his will he hears us. And if we know that he hears us in whatever we ask, we know that we have the requests that we have asked of him" (1 John 5:14-15).

"The man who serves you [God] best is the one who is less intent on hearing from you what he wills to hear than on shaping his will according to what he hears from you." (Augustine, Confessions 10:26)

The Kingdom of God

2011-01-21T06:52:00.008-05:00

If you're an avid reader of the New Testament, you've probably noticed that "the kingdom of God" is all over the Gospels; it's Jesus' main message: "The time is fulfilled, and the kingdom of God is at hand; repent and believe the gospel" (Mark 1:15). The good news Jesus preached was that the kingdom of God had arrived. But what exactly is God's kingdom? Is it a land or a physical realm? Is it the church? Furthermore, how come Paul and the other apostles didn't preach or write much about it? Is the New Testament in conflict?

In his magisterial New Testament Theology, George Eldon Ladd argues that basileia theou ("kingdom of God") really refers to neither a realm nor to the church, but to the active, dynamic reign of God--his "kingship" which extends to both people and places (cf. John 18:36 RSV). In a similar vein, over at Kevin DeYoung's blog, Russell Moore provides a similarly helpful clarification--one of the best I've heard yet. His explanation is not only in line with the Gospels, but also shows that the kingdom of God was in fact the Pauline and apostolic message.

Sometimes even those who've followed Jesus for a long time find the kingdom message a difficult one to grasp. We sometimes assume "kingdom" is just a metaphor for "getting saved" or for another denominational program or political crusade. We hear chatter all around us about the Prince of Wales or the local school homecoming queen or the advertising slogans of the "King of Beers" or the "Dairy Queen."

Against this kind of potential confusion, the mission of Christ starts and ends not just in the announcement of forgiveness of sins or of the removal of condemnation--although both those things are certainly true. The mission of Christ starts and ends with the announcement that God has made Jesus emperor of the cosmos--and he plans to bend the cosmos to fit Jesus' agenda, not the other way around.

The kingdom of God, then, is the good news that the right rule of God, and the right rule of man--a rule our ancestors Adam and Eve lost--have come together in the right rule of one right God-man: Jesus of Nazareth. In his sin-resisting life, his wisdom-saturated teaching, his demon-exorcising power, his substitutionary, conquering death, and his justifying, victorious resurrection, Christ is king.

That king, through his Spirit, invites all men to believe by faith what they'll someday see by sight--what everyone will someday see by sight: Jesus is Lord. Jesus forgives. Jesus is king. And his reign will extend to every corner of the galaxy, forever.

The Bible for Teenagers

2011-01-13T14:11:00.005-05:00

Some of my students have the attention span of a gnat. If you're like them, or if you're a youth pastor swarming with such gnats (just kidding, I love teens), you might relish Dane Ortlund's task of asking 25 pastors how they would summarize the Bible's message in one sentence. Jay Sklar's reply is probably the most simple and effective: "God made it, we broke it, Jesus fixes it!"

One commentor's summary is also really good: "God chose one man (Abraham) in order to make of him one great nation (Israel) so that through it He might bring forth one great Savior (Jesus) and through Him demonstrate God's glory and extend God's grace to all creation." Pretty well said.

My own (rather lengthy) sentence would be something like this: Despite the just curse of death brought through man's sin, God the Father has promised to defeat sin and exalt himself so that those who trust him will enjoy him and live under his blessing forever, and his Son Jesus has lovingly and graciously come in fulfillment of those promises to free us from judgment and bring us home with God--a life we taste even now by the power of his Spirit.

You Can Take a Boy out of the Country . . .

2011-01-13T10:29:00.009-05:00

Genesis 18-19 records the account of God's visitation of Sodom and Gomorrah to investigate their wickedness and, if found guilty, to destroy them for it. "Then the LORD said, 'Because the outcry against Sodom and Gomorrah is great and their sin is very grave, I will go down to see whether they have done altogether according to the outcry that has come to me. And if not, I will know'" (18:20-21; see also 19:13).

Who made this "outcry" to the Lord against Sodom's people? We can infer that there are not even ten righteous persons among the two cities (18:22-33). My guess is that it was Lot, Abraham's nephew. Peter records that "righteous Lot" was "greatly distressed by the sensual conduct of the wicked" in Sodom and was tormented within by their daily corruption (2 Pet. 2:6-8).

But that's not the picture that emerges from Genesis 19. Though on account of Abraham and his prayers, Lot is rescued by the angels along with his wife and daughters (19:29). For starters, while he kept up the customary Near Eastern hospitality toward strangers by trying to protect his guests from being gang-raped, he offered instead his two virgin daughters! Then we learn that Lot had allowed unrighteous men to marry his daughters (v. 14). And when the angels urged Lot to flee from Sodom, lest he be swept away, "he lingered" (v.15) and even had to be forcibly dragged out of Sodom. Lot's heart seemed to be with Sodom and its pleasures. Even when he does flee, he argues with the angels to not return to open country but to join a new city instead (cities being associated with the corruption of man in Genesis) (vv. 17-22).

Under such headship, what then did the rest of his family look like? His wife didn't heed the angels' admonition to not look back longingly at Sodom--and she was turned into a pillar of salt. Lot's daughters got their own father drunk and slept with him to become pregnant (with no apparent opposition on their father's behalf).

Apparently it is easier to get the family out of Sodom than it is to get the Sodom out of the family.*

I don't know what Lot's ultimate fate was before the Lord. From this account, everything looks grim. But I think 2 Peter 2:6-8 is the ray of hope. The final word on his life is that he is called "righteous Lot," and he goes down on the record as a man who was vexed within over living among evil people. Lot was simul justus et peccator -- at the same time righteous and yet a sinner--because the only true righteousness anyone can possess is that of Jesus Christ himself. Lot may have been a sinner, and his heart could still have been drawn to the pleasures of Sodom, but new desires had sprung up within that caused him to love the Lord and his law and to hate the wickedness of men around him. He was torn within, just like Paul in Romans 7, because he had been justified and was righteous, and Godward desires had been planted within his heart. "Unbelievers don't have such a struggle," notes Jerry Bridges.

For the most part, they enjoy their sin or rationalize their sinful attitudes. They feel justified in their self-righteousness, their criticial and unforgiving spirits, and their pursuits of pleasure and materialism [note Gen. 19:9]. Occasionally, they regret the
consequences of their attitudes and actions, but they do not see them as sin. . . . They may or may not have conflicts with other people, but there is little conflict within themselves. ("The Discomfort of the Justified Life," Modern Reformation, July/August 2006)

I think the key to figuring this all out is given within Paul's account in Romans 7 of his own struggle to live a new, holy life in Christ. "For I have the desire to do what is right but not the ability to carry it out" (v. 18). Paul goes on to explain that it is not truly him but residual sin, the "old Adam" within, that hasn't been fully put to death yet (cf. 8:13). What counts is not so much the degree of our progress in holiness--that is, love for God and for our neighbors--but the desire that we progress. Jesus teaches that when there is "good treasure" within our hearts--God-honoring, pure, loving desires--such desires will overflow into our deeds and will prove that we are at our core "good trees" (Luke 6:43-45).

In the meantime, in what do we then hope? Paul gives us two solid anchors: (1) We can be confident that the day will come when, at our death, we will be freed entirely from the realm of sin into a new home where righteousness dwells (Rom. 7:24-25; 2 Pet. 3:13). (2) When we are "wed to Christ" by faith, we can know that we have "died to the law through the body of Christ" (Rom. 7:4). Our old self under the curse and condemnation of the law has died, and now there is no longer any condemnation awaiting us because Jesus has already fully taken our punishment upon himself in his death (8:1-4).
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*I wish I were this witty, but I must give credit where credit's due: This statement is from Leland and Philip Graham Ryken's preface to Genesis 19 in The Literary Study Bible.

Nothing Will Be Impossible for Them

2011-01-08T16:57:00.004-05:00

As I've begun reading through Genesis again in my annual trek through the Scriptures, the well-worn story of the Tower of Babel (Gen. 11:1-9) spoke to me a new word. Wicked men, unified not only in language but also in their desire to exalt in their own accomplishments, abilities, and ingenuity, erect a tower from which to assault heaven and earn for themselves fame, glory, and autonomy from God. I always laugh that God "came down" to see what they were doing; their tower really fell quite short of imposing upon heaven (v. 5). But what God says next has always unsettled me: "Behold, they are one people, and they have all one language, and this is only the beginning of what they will do. And nothing that they propose to do will be impossible for them" (v. 6). Frankly, I hate this verse. Why? Because it doesn't fit with my idea--and a very biblically consistent idea at that--that God is completely sovereign and in control over all of mankind's activities. No one can thwart the God-of-Angel-Armies.

But this time it spoke to me a new word of hope. It's true that this story of origins--the origin of cities--occurs in the very place man tries to erect a kingdom for himself in rebellion against God (see Gen. 10:10-11). But where is it that the apostles first carry the gospel? Cities: Jerusalem, Damascus, Philippi, Corinth, Ephesus, Athens, Rome. These were no doubt major hubs of anti-Christ religion and philosophy. Cities were (and are) Babylon in all its hollow pleasures and prides. But that's also the key. The gospel spreads and the kingdom of God invades those strongholds of darkness, upsetting and transforming them--and the culture along with them--at the very root of worldliness and rebellion. Cut off the cities, and you've made a good way to cutting off the devil nationwide. If cities such as Tokyo, Moscow, Berlin, New York, Sao Paolo, Helsinki, New Delhi, Baghdad, or Cairo were to become predominantly Christian, what was once spoken of men in their evil could be true for the kingdom of light: "nothing will be impossible for them." Now, I'm no postmillenial*, but it's cool to see the power of the gospel to bring liberation to Satan's most entrenched outposts and to imagine the ever-present hope that greets those who labor to reach urban areas for Christ.

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*Postmillenialism is the view that the Lord will return after (post-) the "millenium." In this scheme, the gospel will spread with increasing effectiveness so that eventually whole nations and cultures will be largely converted and Christianized.

Excellent Overview of Biblical Eschatology

2011-01-07T07:20:00.004-05:00

I've often thought of Christianity as "living backwards from the future." By his decisive coming to earth in the past, Jesus Christ has secured the future salvation of God's people--and by his Spirit even now we participate in the firstfruits of that deliverance. We're told the end of the story in advance and are then expected to live our way forward into the life that is to come. But the kingdom of God is not only a coming, future reality; the Gospels declare that it has already come in part and is coming presently, active today. Paul wrote to the church at Corinth--and the Holy Spirit says to all churches everywhere--that because Jesus the Messiah has come, "the fulfillment of the ages has come" along with him (1 Cor. 10:11). We are now living in the grandest era of history, when the promises pledged by God for the salvation of his people are coming true. Thus it is fitting that Jurgen Moltman describes the whole message of Christianity as an eschatological message:

Christianity is eschatology, is hope, forward looking and forward moving. . . . The eschatological is not one element of Christianity, but it is the medium of the Christian faith as such, the key in which everything in it is set.

All that is to say that what Don Garlington has written here is probably the best synopsis of New Testament theology (i.e., eschatology) I've read yet. Even if you don't care about his discussion of Revelation 20:1-6 and the "millenium," the first two sections on eschatology and biblical interpretation are well worth reading.

Adam, Son of God

2011-01-01T19:29:00.007-05:00

The third role alluded to in the title Son of God is that of Adam himself, the original and prototypical human. The direct identification of Adam as God's son is most explicitly pointed out in Luke's genealogy of Jesus, who is ". . . the son of Adam, [who is] the son of God" (Luke 3:37). How is Adam the son of God? And what does it mean for Jesus, the Son with a capital "s"?

The very first words about Adam (and Eve, in fact)--that is, Man--give us the answer. "Then God said, 'Let us make man in our image, in our likeness, and let them rule . . . .' So God created man in his own image, in the image of God he created him; male and female he created them" (Gen. 1:26, 27). This is repeated nearly verbatim in Genesis 5:1-2: "When God created man [Hebrew adam], he made him in the likeness of God. He created them male and female and blessed them. And when they were created, he called them 'man' [adam]." But then listen to what immediately follows concerning their son Seth: "When Adam had lived 130 years, he had a son in his own likeness, in his own image, and he named him Seth" (v. 3).

Being one's son therefore means bearing the image or likeness of the father. This is not in a mere genetic or phenotypic sense. In Genesis and elsewhere in the Bible, the "image" is what embodies or reflects the personal-spiritual-relational attributes of the father, ruler, or god.* Like God, man was created as vice-regent or steward of the cosmos, who would exercise just and righteous dominion over all things and so live under God's blessing and pass it along to all things (Gen. 1:26-28; 5:2; 9:1-7; cf. Abraham in 12:2-3). In Adam's life and actions--and through all his offspring--all the world would see God in his beauty and worth. We humans were meant to be God-bearers to one another.** But in Adam's transgression we all fell from this glorious role. Adam failed to pass on the wholeness of God's image to his son, but rather diluted it with his own (5:3). And through him, as both the father of mankind as well as our representative head before God, we all inherited his corrupted nature, and the image of God in us is now twisted and dimmed (Rom 5:15-21; 1 Cor. 15:49; Eph. 2:3). "All have sinned and have fallen short of the glory of God" (Rom. 3:23).

But when Jesus the Son of God steps on the scene, all of that is reversed! The New Adam is here, God's true Son (1 Cor. 15:45)! Paul says that "Christ . . . is the image of God" (2 Cor. 4:4) and that "the Son he [God] loves . . . is the image of the invisible God, the firstborn over all creation" (Col. 1:13, 15). Note the very Adamic--that is, human--description of Jesus. He is God's image, revealing God to the world. "The Son is the radiance of God's glory and the exact representation of his being" (Heb. 1:3). Where fellowship with God and knowledge of him were lost, Jesus has come to restore our sight (2 Cor. 3:12 - 4:6). But the good news doesn't stop there. It also means that all who trust and follow Jesus are being remade in God's image as well. "You have taken off your old self . . . and have put on the new self, which is being recreated in knowledge in the image of its Creator" (Col. 3:10). When through the Son we see both our true Father and Example, we too grow to take on his likeness ourselves (Rom. 8:28-30; 2 Cor. 3:18; 4:7-12; 1 John 3:2). The curse is being overturned.

But this is not all the Son of God does as the true Adam. "He is the image of the invisible God, the firstborn over all creation" (Col. 1:15). Jesus is the firstborn, the beginning of a new family of mankind, as Adam once was (see Heb. 2:10-18). And he is over all creation, exercising kingly and priestly dominion as Adam was ordained to do (Heb. 2:5-9). As God's Son, Jesus is the ruling and representative head of God's new creation (Eph. 1:10, 21-22). Where Adam sinned and brought the curse of death and exile from God's presence to all humans, even to the whole created order, Jesus brings justification, bodily resurrection, and eternal life and intimacy with God in Paradise, where all who are in Christ by faith will enjoy God forever (Rom. 5:15-21; 1 Cor. 15:20-28, 44-49). He exercises the dominion Adam was meant to have, restoring peace to the world. Satan has not triumphed over God and his creation; Jesus the Son--and his saints who belong to him--have crushed his head (Gen. 3:15; Rom. 16:20; Col. 2:14-15)!

"He comes to make his blessings flow / Far as the curse is found" is more than a line from a quaint Christmas carol about a babe in a manger. It is the gospel of God's Son Jesus, God's grace and glory dwelling among us again.

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*Dennis Johnson, following Ephesians 4:24 and Colossians 3:10, describes the image of God in man as "characterized by right knowing (truth), right ruling (righteous and loving exercise of authority), and right relationship (holiness in God's presence)" (Him We Proclaim, pp. 246 f.).

**I think in many ways we also do not directly reflect God, as if we embodied all his attributes. God is everlasting, unchanging, all-knowing, all-present, and all-powerful in ways we cannot be. In our limited and finite power and wisdom in this life, perhaps we show off God's majesty precisely by what we are not and what we cannot do or know. Even now when we point sinners to God's grace and the Savior's cross, we are images pointing the way to God, showing off who he is.

Israel, Son of God

2010-12-30T17:05:00.005-05:00

Several places in the Old Testament the nation of Israel is referred to as God's "son": "Then say to Pharaoh, 'This is what the LORD says: Israel is my firstborn son, and I told you, "Let my son go, so he may worship me." But you refused to let him go; so I will kill your firstborn son'" (Exod. 4:22; cf. Deut. 8:5; Jer. 31:9, 20; Hos. 11:1). But what implication does this have for how we are to understand Jesus as the Son of God?

The gospel at its core says that Jesus has come to fulfill all that was pointed toward in Israel's history and Scriptures, namely, the promise of blessing to Abraham's descendants and to all the world through them. (See Scot McKnight's explanation of this here.) In what is perhaps the most succinct description of the apostolic gospel, Paul writes to the Corinthians that "Christ died for our sins according to the Scriptures, that he was buried, that he was raised on the third day according to the Scriptures, and that he appeared to Peter, and then to the Twelve" (1 Cor. 15:1-8). Paul and the apostles before him saw all this happening "according to the Scriptures," that is, the "Christ-event" (Barth) was something anticipated in the Old Testament and in the history of Israel (see Rom. 1:1-4). Even Jesus had this view of himself (see, e.g., Matt. 5:17 and Luke 24:25-27).

While there are many ways this can be seen in the NT, it is perhaps most evident in the Gospel of Matthew. When Herod hears of a rival king's birth, the holy family flees to Egypt and seeks refuge until Herod's death. Matthew elucidates the meaning of this event: "And so was fulfilled what the Lord had said through the prophet: 'Out of Egypt I called my son'" (2:15; quoting Hosea 11:1). In Hosea it is Israel who is God's son, and the reference is to their rescue and calling in the exodus (cf. Deut. 8:5). But here the title is applied to Jesus. Stepping back, we can see numerous other parallels to Israel's history in the life of Jesus. For example, the flight to Egypt parallels not only Pharaoh's murder of Hebrew babies and Moses' rescue to become Israel's leader (Exod. 1-2); echoes can also be seen of the incipient family of Israel (Jacob) fleeing for their lives to Egypt (Gen. 42-43).

Additionally, just as Israel was "baptized" in their exodus-passage through the Red Sea (Exod. 14; 1 Cor. 10:4), so Jesus also underwent baptism (Matt. 3:13-17). After the exodus, Israel wandered in the wilderness, undergoing temptation and grumbling against the Lord for forty years. After his baptism, Jesus likewise spent forty days in the wilderness and was tempted by Satan (Matt. 4:1-11). Israel was tempted by hunger and thirst in order to humble them, to expose their hearts, and to teach them that "man does not live on bread alone but on every word that comes from the mouth of the LORD" (Deut. 8:2-5). But ultimately their discontented hearts were set on idols, and they failed the test (1 Cor. 10:5-10). Yet where Israel failed, Jesus held fast, even wielding Deuteronomy 8:3 against the devil's devices. Whereas God was not pleased with Israel (1 Cor. 10:5), in his baptism and temptation Jesus is marked out as the beloved Son well-pleasing to God his Father (Matt. 3:17).

There are many other places as well in which Jesus is portrayed as fulfilling (that is, filling up, bringing to a climax, or displaying the true meaning of) Israel's history and hopes. (If you want to know more, e-mail me or read Peter Leithart's essay, Jesus as Israel: The Typological Structure of Matthew's Gospel.) Not least among these is that Jesus is the true seed of Abraham who serves as the representative head of God's people and bears upon himself the curse due to Israel for their disobedience to the Law, releasing to God's people (now both Jew and Gentile) the fullness of God's eschatological blessings, received by faith (Gal. 3:10-14, 21-29).

So in calling Jesus the Son of God, Matthew and other NT writers are really saying that Jesus is the true Israel, the one whose story culminates and transforms Israel's. He re-enacts and undergoes all that Israel went through in her travails to bring God's glory and blessing to a fallen world. Only where she failed, he succeeded. He is the true obedient servant of God, who truly understands and lives out the law's demands for trusting love to her Creator-King (Matt. 5:17; Heb. 10:5-10). The implications of this are that all of God's blessings are now no longer seated upon the Jews' obedience to the Law, but upon Jesus the Son's obedience and curse-bearing. As was always promised even to Abraham, covenant righteousness before God--and therefore the covenant promises of abundant life, an eternal home, and dwelling with God--now comes through faith in his Son Jesus.

David, Son of God

2010-12-30T14:29:00.004-05:00

"Jesus is the Messiah, [that is,] the Son of God" (John 20:31). As I argued in my previous post, Son of God and Messiah were somewhat interchangeable titles; or at least they were understood to be synonymous for the person God would send to be King over Israel and the whole world and bring Israel's final glory.

Properly understood, the title Messiah (Christ) means "anointed one." To anoint someone with oil in Hebrew culture was to ceremonially set him apart for a special role. While there were many occassions for anointing someone with oil, in the OT there were three particular roles into which someone was baptized by an anointing rite: prophet (Isa. 61:1), priest (Exod. 28:41; 30:30; Lev. 16:32), and king (1 Sam. 9:16; 15:1; 2 Sam. 2:4; 1 Kings 1:34). The majority of OT references to an anointed person, though, refer to King David and his successors on the throne of Israel (or Judah, during the divided kingdom). Thus when the nations hate God's law and rage against his "anointed one," God derides them and proclaims the truth: "I have installed my king on Zion, my holy hill" (Ps. 2:1-6). This king is referred to as God's "son," and upon the day of his coronation, God becomes his "father" (2:7, 12). (Some translations of Psalm 2:12 say that God has "begotten" the king.) In John 5:19-30, Jesus is even explicitly revealed as the Son entrusted by the Father with all judgment, wielding his Father's scepter. There is an intimate connection between divine sonship and regency.

This motif is echoed elsewhere in the Psalms. Psalm 89, which implores God on that basis of his covenant made to David (see 2 Sam. 7), records God as saying, "I have found David my servant; with my sacred oil I have anointed him . . . He will call out to me, 'You are my Father, my God, the Rock my Savior.' I will also appoint him [as] my firstborn, the most exalted of the kings of the earth" (vv. 20, 26-27). It is through the just and righteous reign of God's anointed "son" that God rules his people Israel and subdues the nations (vv. 22-29; cf. 2:8-12; 72; 110; Gen. 49:10). Yet when Israel backslid into the spiritual adultery of idolatry and apostasy and was carried into exile by godless foreign nations, it was made clear that no such exalted king had yet come. The truly righteous King of the house of David awaited a future era for the people of God (see Jer. 23:1-8).

So by saying that Jesus is the Son of God, the Bible is saying that Jesus is the definitive answer to Israel's hope for a king who would save them through his wise and just reign. He ist the ruler who would usher in an era of unparalleled peace and prosperity for God's people--and destruction for those outside of God's kingdom. In Jesus, the promised shepherd-deliverer had come (Ezek. 34). This is good news for those who will gladly and willingly submit to him, but terror for those who refuse him in this life. "Whoever believes in the Son has eternal life; whoever does not obey the Son shall not have eternal life, but the wrath of God remains on him" (John 3:36; see the parallels with Psalm 2).

Jesus, Son of God

2010-12-28T18:41:00.003-05:00

If you have read John's Gospel or his letters (1-3 John), you will notice pretty quickly that his preoccupation is that Jesus is the "Son of God." In fact, this was so central to John's view of Jesus that he wrote entirely so that "you may believe that Jesus is the Messiah, the Son of God, and that by believing you may have life in his name" (John 20:31). But what exactly does this title mean? To most evangelicals it means that Jesus is fully divine, that he is God incarnate. And the prologue to the Fourth Gospel validates this: "In the beginning was the Word, and the Word was God, and the Word was with God" (1:1-2). This Word (Greek logos) is perhaps best seen as the ultimate, cohesive, self-expression of who God is in his very essence. "The Word became flesh and made his dwelling [lit. "tabernacled," as did the shekinah cloud of God's glory] among us. We have seen his glory, the glory of the One and Only, who came from the Father, full of grace and truth. . . . No one has ever seen God, but God the One and Only, who is at the Father's side, has made him known" (1:14, 18). In the Word the eternal, hidden God is revealing who he is and what he is like. (In his book The Challenge of Jesus, N. T. Wright points out that Jesus as the Son embodies God in five primary modes of God's action in the world and particularly through and for Israel: Word, Wisdom, Spirit, Temple, and Torah. Jesus is being and doing in the world what only God can do.) Elsewhere in John's Gospel, Jesus the Son of God is revealed as the one who knows the Father intimately and lives entirely in concert with his desires (3:35; 5:16-28).

But perhaps this declaration that Jesus is the Son of God, while not divorced at all from his deity, has as much--or even more--to do with his role as the human king who fulfills, rewrites, and redeems the history of Israel and, through her, the whole world. You see, John uses the title Son of God interchangeably with the title Messiah (Christ): "Jesus is the Messiah, [that is,] the Son of God" (20:31). The apostles also understood the Son of God as synonymous with the Messiah: "You are the Messiah, the Son of the living God" (Matt. 16:10). I have heard the name Jesus Christ explained this way: "Jesus" refers to his humanity as the virgin-born man (Matt. 1:21), while "Christ" refers to his divinity as the virgin-born man. While this is not entirely wrong, are we missing something? I believe we may be, and I hope in the next few posts to flesh out (pun intended) three ways Jesus-as-God's-Son goes beyond "mere" deity and encompasses also his humanity as the true Adam, Israel, and David.

Glory Days

2010-12-21T18:49:00.014-05:00

A few weeks ago our pastor Erik announced that, due to rapidly outgrowing our current worship space, we would be moving to a new site just a few blocks away. I immediately felt the cringe of nostalgia. Even though City Church is only four years old, we have always met in the same small, beautiful church building. I will be a little sad to leave. But Erik quickly reminded those of us who long for the "glory days" that for any church, our true glory days lie ahead in the new heavens and the new earth, when Jesus reigns completely and all things are renewed. What a challenging truth! It made me think: Is nostalgia really some sort of misplaced hope, as if we ever lived in some sort of heaven-on-earth? The apostle Peter warns us that we do not yet live in our true homeland "in which righteousness dwells" (2 Peter 3:13); a later prophet chided nostalgia as "a desire for something which has never actually appeared in our experience" (C. S. Lewis, "The Weight of Glory").

A few nights ago I was singing to myself Martin Luther's old Christmas hymn, "From Heaven Above to Earth I Come," in which an angelic host proclaim the good news of Jesus' birth in Bethlehem. In the fourth stanza they bear this news:

He will on you the gifts bestow
Prepared by God for all below,
That in His kingdom, bright and fair,
You may with us His glory share.

"That . . . you may with us His glory share"--that is the gospel! The good news of the redemption Christ has won for us means that we would not only see beauty--the fiery glow of a sunset, the piercing radiance of noonday sun reflecting from a fresh snowfall, the calm drops of dew glistening suspended from a spider's web, the warmth of a loving family gathered around the hearth, the resounding voices of the chorus inside St. Peter's Basilica, the graceful movements of a ballet dancer, the arms of Mother Teresa around a discarded, sickly orphan, the trade of wrinkled smiles between a long-married couple--but that we would become beautiful and glorious ourselves. Only our glory and beauty will far surpass that of any temporal thing of this earth: we will share the very glory of Jesus the eternal Son ourselves.

The good news of the gospel is that through Jesus Christ, God himself and his saving righteousness have been unveiled (Rom. 1:17; 2 Cor. 4:4, 6). And the result--or, perhaps rather, the goal--is that we share in his glory ourselves. "And we all, with unveiled face, beholding the glory of the Lord, are being transformed into the same image from one degree of glory to another" (2 Cor. 3:18). And one day, we will share the very same glory of body, soul, and spirit as the risen and glorified Son himself, full of the Spirit of Life: "For those whom he [God] foreknew he predestined to be conformed to the image of his Son, in order that he might be the firstborn among many brothers. And those whom he predestined he also called, and those whom he called he also justified, and those whom he justified he also glorified" (Rom. 8:28-30*; see also Heb. 2:5-10; 1 John 3:1-2).

I think this is something even the best of us evangelicals can miss as we hold forth the cross. We focus so heavily on forgiveness and justification by faith--the open door into the kingdom and into union with Christ--that we lose sight of the end goal, of God's ultimate purpose for us in this life and the next: participating in Christ's glory and so exercising our true humanity. As we set our lives before God as living sacrifices (Rom. 12:1-2) and come to a deeper knowledge of God's excellent promises, we "become partakers of the divine nature" and become freed from corrupting desires (2 Pet. 1:3-4). Our life's goal, both now and in the age to come, is to be so clothed with Christ and filled by the Holy Spirit that we take on, participate in, and share the very glory of our Head and King himself. Eastern theologians say that while we do not share God's essence or nature as Diety, we do share God's "energies," his ways of acting and being in the world (known as theosis). We are meant to become, as it were, little Christs, little sons of God, brothers along with the Firstborn who shares his Father's image (Gen. 1:26, 27; Rom. 8:17-18, 28-30; Col. 3:10; Heb. 2:5-17). Not that we ourselves become deified, but that we become flawless mirrors reflecting the light of God's glory and so shine all the more brightly ourselves with goodness and love and joy and beauty. We will become fully illuminated, luminous as the brightest stars in the heavens (Dan. 12:2-3).

_________________
*Paul employs the past tense to announce that both in God's eternal purposes set before creation and also in the cross and empty tomb in A.D. 29, all of salvation has already been accomplished--even if it is being applied and brought to fruition across time by the Holy Spirit as he unites people to Christ.

Old Advent Posts

2010-12-12T20:46:00.002-05:00

"What has been will be again, what has been done will be done again; there is nothing new under the sun." (Ecclesiastes 1:9)

Apparently this maxim applies to my blogging, too. Maybe I just haven't had the time to think though Adventy stuff. Either way, you can check out my previous posts here, since I don't get around to posting much new material anymore. (However, I have spent a long time figuring out how Jesus as the Son of God means he fulfills the roles of David and Israel, and why this is good news. But apparently I can't copy-and-paste text from Word into Blogger.)

A Prayer for Today

2010-11-29T18:19:00.006-05:00

Over the past few months, since the beginning of the school year, I've been learning the hard lesson on my continual need to open each day in prayer for God's presence and provision, acknowledging his grace. If I don't do so, it's so easy to lose sight of what each day is really all about--glorifying God in a life of transformation and discipleship after Jesus--and instead fret and falter over my performance and acceptance at work. This morning I sat down and wrote out this prayer. While it was originally inspired by a prayer from Timothy S. Lane and Paul David Tripp's excellent book How People Change, some of you may notice it's largely a reflection on Galatians 2:20-21 and the introduction to the Heidelberg Catechism.

"A Prayer for Today"

Good Father, God Almighty,
I thank You for this day, whatever it may bring.
Today greets me full of hope,
Not because I am successful at what I do
Or because people near me appreciate me
Or because circumstances are easy,
But because I am not my own,
But belong--body and soul, in life and in death--
To my faithful Savior Jesus Christ.
He has freed me from a life of performance-based righteousness;
In Him I am freely accepted and loved by Your grace.
His life, death, and resurrection assure me
Of my forgiveness and eternal life.

By His Spirit within me I am set free from sin and my old self.
Christ now dwells within me,
And I am being transformed daily into His glorious image,
Created anew to live out my highest calling:
To glorify You and enjoy You forever.
Insofar as I do this, I am truly alive.

Instead of the futility of trying to perform for You and others
To win acceptance, love, and value,
Or of exalting myself or worshiping vain idols,
I am set free to serve others,
Who are created in Your image and are valuable to You.
I will therefore gladly and generously use all that You give me
Each day to work wholeheartedly for You,
Knowing that it is better to give than to receive.

Make me today, in all I do, a light to others,
Bearing Christ in truth, humility, compassion, and generosity,
And gladly and boldly sharing His gospel.

When I am anxious, I will not be dismayed,
But will turn to You in prayer with thanksgiving,
For You are near and above all earthly powers.
You promise to do all things for my good,
To enable me always to do Your will and to become like Christ.
To look at it any other way is to live a lie.
But to live in truth brings You glory,
And this is my highest form of worship.

"Every baptism is an infant baptism"

2010-11-22T18:00:00.004-05:00

Last weekend the local RUF (Reformed University Fellowship, that is, not a ministry for canines) pastor at Virginia Commonwealth University, Peter Rowan, was ordained at our worship service. It was a beautiful and moving event to see a young man step forward to commit his life to guiding people to their Savior through the Word of the gospel. Then, in his first act as an ordained pastor, Peter baptized his infant nephew. Peter started his brief explanation of baptism with this provocative phrase: "In some sense, every baptism is an infant baptism." The sign of baptism, Peter explained, shows that we, like newborn babes, live entirely dependent lives before God, living entirely on what he gives us by grace alone in Christ.

I think this really is a beautiful picture we miss often by too quickly getting on with the business of responding to our baptisms by following Jesus' call to death-and-discipleship. No matter how zealously we follow Jesus and serve his church, we must recognize that every good and every blessing come to us not on account of our faith or our energy for God, but far prior to that. Baptism reminds us that it was "while we were still weak" and powerless like a little child with no strength or skill or virtue to offer, "Christ died for the ungodly" (Romans 5:6). Brennan Manning points out in his book The Ragamuffin Gospel that children are the model citizens of God's kingdom "because they have no claim on heaven. If they are close to God, it is because they are incompetent, not because they are innocent. If they receive anything, it can only be as a gift" (p. 28).

Happy Reformation Day!

2010-10-31T09:05:00.003-04:00

It's finally here: this year's annual Reformation Day post! (You can all exhale now.) In case you haven't been reading this blog for years, every October 31st I celebrate the nailing of Luther's Ninety-Five Theses to the cathedral door in Wittenberg on All Souls' Eve in 1517, ultimately spurring many within the church to return to Scripture and to celebrate Jesus Christ alone as our All in All. This year's quote comes from a sermon of Dietrich Bonhoeffer titled "Justification as the Last Word" (c. 1940).* It's a bit lengthy, but well worth the patience.

All Christian living has its origin and existnece in one single happening which the Reformation called "justification by grace alone." It is not what the individual is in himself or herself, but what he or she has become by this happening which defines a Christian life. Here we have the length and breadth of human life in a nutshell, gathered together at one point; the whole of life is contained in this event. What happens here? An ultimate act of suffering which cannot be grasped by any human being. The darkness, which from within and without takes human life into the abyss of hopelessness is bound, conquered, and destroyed by the power of the Word of God; in the light of this deliverance, we see God and our neighbor for the first time. The bewildering labyrinth of the life we have lived so far is shattered. We are free for God and our neighbor. We begin to know in our heart that there is a God who loves us, accepts us, and that by our side is a brother or sister, whom God loves as he loves us. Also, we know now that there is a future with the triune God, who is present among his people. Now, the human being has faith, love, and hope. Past and future become as one in the presence of God. The whole of the past is gathered up in the word "forgiveness"; the whole of the future is in the safekeeping of the true God. The sins of the past are sunk into the abyss of the love of God in Christ Jesus and overcome. The future will be a life with God, without sin (see 1 John 3:9). Life, then, is revealed as detached from teh temporal and held fast by the eternal, choosing the way of eternal salvation ratherthan the ways of the termporal world, as a member of a community and of creation, which sings praises to the triune God. All this happens with theencounter of Christ with the human soul. All this is truth and reality in Christ. Because it is no dream, it is a dtruly human life, which is lived in the presence of Christ. From now on, it is no longer a lost life, but a justified life, justified by grace alone.

But not only "by grace alone," also "by faith alone." That is what both the Scriptures and the Reformation teach. Not love nor hope, but only faith justifies a life. Faith alone, indeed, sets life upon a new foundation and it is this new foundation alone that justifies it, so that I can live before God. The foundation, however, is the life, death, and resurrection of the Lord Jesus Christ. Without this foundation a life cannot be justified before God. It is left to the mercy of death and damnation. Only by living a life by the life, death, and resurrection of Jesus Christ can we be justified before God. But faith means finding and standing firm upon this foundation, to be anchored in it and thereby to be held firm by it. Faith means establishing one's life upon a foundation outside one's own self, upon and eternal and holy foundation, which is Christ. Faith means to be captivated by the glance of Jesus Christ, to see nothing other than him, to be torn out of imprisonment in one's own ego, to be set free by Jesus Christ. Faith is letting this action take place, which is an action in itself, but these two are not enough to explain the mystery. Only faith is certain, all else is doubt. Jesus Christ himself is the certainly of faith. I believe that my life is justified in the Lord Jesus Christ. There is no other way to the justification of my life than by faith alone. . . .

______________________

*Bonhoeffer, Werke, Vol. 15, pp. 492-98; as found in Edwin Robertson, ed., tr., Dietrich Bonhoeffer's Christmas Sermons (Grand Rapids: Zondervan, 2005), pp. 160-162.

Triumphs and Tears

2010-10-29T18:47:00.008-04:00

I know this is outside the scope or intent of this blog's normal content--if and when I even post anything anymore--but some of you who read this know that I have been a high school track and cross country coach. This year I'm at a new high school and no longer coaching track because it's such a time-sucking vortex, but I had the opportunity to serve as the boys' cross country coach. I ended up being the de facto girls' coach too, however, because Julie (the girls' coach) and I pretty much decided to blend the teams this year.

Yesterday was the day we were all eagerly awaiting: the Capital District Championship. On paper the girls were ranked fourth, and the boys were fifth or sixth out of eight teams in the district. The top four teams advance to Regionals. Despite slow, spongy course conditions due to the storms and tornadoes one day earlier (which forced the meet to be postponed one day), the girls ran really well. As the girls streamed across the finish, I frantically tried running my own scoring of the meet. What I calculated on paper was confirmed later by the official scoring: The girls placed fourth and moved on to Regionals! An added plus was that our top freshman, Katie Sperry, finished 9th to take All-District honors.

Sadly for the boys, our number-five runner and last scorer selfishly quit the team yesterday, leaving us a hole to fill. ("Welcome to the world of coaching," another veteran coach told me.) But our sixth guy stepped it up. We knocked off one of our rival schools that had narrowly defeated us all season long -- except this time we crushed 'em. However, we only ended up fifth place in the district, so our season is over. But I was pretty glad to see that, of all teams in fourth, it was Henrico (where I previously coached) who had defeated us. After all, their top five were all guys I had coached in track last year and recruited to run XC this season. Several other coaches congratulated Julie and I on getting the team off to a good start. It felt good.

Today was an easy, fun day for the kids: the "rainbow run." (Props to Tim Hoshal for that one.) It was a crisp, sunny fall day, with the red maples donned in their characteristic scarlet and the willow oaks and sweetgums in golds and yellows. The kids were in good spirits, and their laughter and smiles added to the bliss brought to me by a beautiful fall day and the joy of cross country. I know that I really need the extra time at school and home afforded by not coaching the rest of the year. I really do. But I'm really quite sad that the season is over for the boys and will soon wrap up for the girls, too. Just like track last year, cross' has been a huge blessing from God in my life, something I'm really thankful for.

Next up: Central Region Championship. . . . And dare I run the Richmond Half-Marathon?

KDY - The Crust and the Core

2010-10-24T13:08:00.004-04:00

Kevin DeYoung has re-posted an old post of his, "The Crust and the Core," which ended up becoming the final chapter in his book about the Heidelberg Catechism. He argues for why doctrine must be studied and alive within a church and our hearts (our "core"), but that it should not become a barrier which prevents unity in the church and keeps others from seeing the glory of Christ (a "crust"). Highly recommended.

On that note, too, I'd like to retag an old post of mine which hopefully embodies the same spirit: "Whose orthodoxy is it?"

Thanks for the Dawn

2010-10-23T09:30:00.004-04:00

As I've been working my way through the book of Isaiah for this year's BSF study, I've been met time and again with the reality of most people's spiritual stupor before the living God, the Holy One. On one hand, I too feel provoked by visions of the Lord "sitting upon a throne, high and lifted up" (6:1); I don't see Christ much this way, nor tremble under him in reverent awe.

But I am also filled with a deep sense of gratitude to this same Lord, this reigning and ruling King. Millions of others may spend their whole lives either openly dismissing the gospel, or more likely, going about aloof or ignorant of his resurrection and judgment to come (Rev. 20:11-15). But in his kindness I have been given his Spirit, my sight of him has been restored, and in my deepest being I know that he is true. In fact, the very first time I believe I saw Christ for who he really is, it was an inescapable mental image of what is known as Christos Pantokrator, "the Messiah All-Powerful," who is coming again to judge the living and the dead. But he did not terrify me; he also showed me that he gave up his life in agony upon a deserted cross to remove my sins and to become my own Savior.

Every time I think of those around me who have never seen his Light or who have fallen away from faith in him, I thank God that for whatever reason unknown to me, he has lovingly brought me to faith and has kept me faithful. The words of Augustine come to mind: "Yet if any man makes a list of his deserts [merits], what would it be but a list of your gifts?" (Confessions IX.13). Each day I cannot boast that I have deeper spiritual insight or godliness or purity of will than anyone else. All I can do is boast in the Savior who gives me these things in his time and measure. "What do you have that you did not receive? If then you received it, why do you boast as if you did not receive it?" (1 Cor. 4:7).

On Inerrancy

2010-10-03T20:27:00.008-04:00

There is (still) a lot of debate within the evangelical world about the inerrancy of Scripture, the belief that the Bible, in its original manuscripts (autographs), is flawless and completely truthful in all its propositions, claims, and all that it affirms. Now, I don't doubt this. "All Scripture is breathed out by God" (theopneustos, 2 Tim. 3:16) and has the Holy Spirit as its ultimate author, though it was penned in culturally conditioned ways through fallible human authors. In reality what looks like error to us is simply the result of three main phenomena: (1) It was authored by the Spirit of God, and only the Spirit within us knows and interprets and unveils to us God's thoughts. "For who knows a person's thoughts except the spirit of that person, which is in him? So also no one comprehends the thoughts of God except the Spirit of God" (1 Cor. 2:11). Because we are not completely ruled and renewed by the Spirit yet, in many ways Scripture seems opaque, foggy. "The natural person does not accept the things of the Spirit of God, for they are folly to him, and he is not able to understand them because they are spiritually discerned" (1 Cor. 2:14).

(2) God's revelation of himself remains under his lordship and at his discretion. Because he must breathe his Spirit into us to comprehend his breathed-out Word, we are at his mercy in all true wisdom we may gain. The fact remains that all Scripture comes from a perfect Mind which is infinitely beyond the reach of our finite, creaturely minds. "For my thoughts are not your thoughts, neither are my ways your ways, declares the LORD. For as the heavens are higher than the earth, so are my ways higher than your ways and my thoughts than your thoughts" (Isa. 55:8-9). Only as God chooses to enable our minds to grasp the truth of his Word can we grow in grace and knowledge. The Word is God's self-disclosure, self-revelation; and as such we can never wrap our minds around it fully to make judgments upon it any more than we can scrutinize and judge our Creator. It is as if a paper doll were to lay claim to the child who cut it! The real question for us is, under God's lordship, will we be faithfully submissive to what we do understand, while praying all the while for deeper knowledge of his mysteries? "The secret things belong to the LORD our God, but the things that are revealed belong to us and our children forever, that we may do all the words of this law" (Deut. 29:29, emphasis mine).

(3) There is the obvious difficulty of our cultural differences and historical distance from the times and places where the Bible was written, and this will always occlude our view of its message. For example, many (though not all) inerrantists claim that you must believe in a single, uniquely-created Adam who was the very first of all humans, if you are to accept an unerring Bible. But that opens up many other difficulties with the Genesis account which they would need to reconcile, if they accept Adam as the original progenitor of the human race. (I am simply using this as an example, not to say what I believe about Adam.) But what if the narrative about Adam's creation wasn't meant so much as to answer the hows or whens of creation, as it was to give Adam and mankind his purpose within the world--ultimately a purpose which Israel was supposed to embody. The Genesis creation accounts could've been penned (carved?) by Moses to point Israel to her identity as the divine image-bearers of God exercising dominion over the world and bringing blessing to it. This example obviously leaves out a lot of details, but I'm simply using it to point out the gaps created by cultural distance.

* * *

Ultimately, though, while I accept inerrancy a la B. B. Warfield and the Chicago Statement, it doesn't matter that much to me. Why not? To put it simply, I don't trust the Scriptures because I believe they're inerrant. (Though because they are inerrant and infallible, we need to accept and live by all that God reveals to us therein, because they are the instrument of his rule in our lives, his words which soar above the puny "wisdom" of man.) I believe them because they revealed to me my risen Savior Jesus Christ. I came to know and believe in Jesus long before I ever knew about the doctrine of inerrancy. And because the Bible pointed me to Jesus, I kept on reading it and found living words that read me, and I found life for my soul. No other book does that. That is why I trust the Bible and rely on it: not because it fits some sort of definition of inerrancy, but because it has brought me to a knowledge of my sin and, more so, of a redeeming God of love who bore my sin on Calvary. I believe it because only its message makes sense of my life and of the world. That is why I trust it. And because I know in my heart that the risen Jesus is living and true, and that I cannot turn away from the inescapable grip his reality has on me, I take his word as trustworthy and true. "Lord, to whom shall we go? You have the words of eternal life, and we have believed, and have come to know, that you are the Holy One of God" (John 6:68-69).

Gospel Hope for Work (and Home)

2010-09-12T08:35:00.002-04:00

On Tuesday Glen Allen High School opened its doors to students. A new academic year had begun. While on one hand I was pretty excited to see all the new faces and ponder what the next ten months will be like, as usual I also had a lot of anxieties about the upcoming year, especially in such a high-expectations environment as a brand new, tech-savvy, innovative school.

But by God's grace I realized that each day's success is not based on whether I garner my administrators' approval, or if my students have high grades and do well in the Virginia Academy of Science, or if I'm integrating enough technology and "21st-century skills," or if my lessons are really interesting and engaging to wide variety of students, or if the cross country team does well. In God's eyes success comes from whether or not I worshiped him in all I did (1 Cor. 10:31). Did I perform my job to the best of my effort and know-how (Col. 3:23)? Did I use my time, abilities, and opportunities to serve and strengthen others (1 Pet. 4:9-11)? Did I treat students with gentleness, patience, and understanding when I could've otherwise been strict, harsh, and demanding (Phil. 4:5; James 3:17)? Did I turn to the Lord in prayer during frustrating, perplexing moments (Phil. 4:6-7)? Did I look for reasons to rejoice in my students and circumstances instead of dwelling on negatives (Phil. 4:8-13)? Did I die to my desires and rights so that I could help others (Phil. 2:3-11)? Did I trust God's presence and his promises that he is, and that he is in control (Isa. 26:3; John 16:33)? Did I step out in faith at the Spirit's leading and share a spiritual lesson or speak about God's holiness, justice, and grace in Christ (Eph. 6:19-20; Col. 4:2-6). Did I live for God's approval rather than my colleagues' (Gal. 1:10; 1 Sam. 16:7)?

To the extent that I do these things, every day is a success, because God's purpose for me is to form Christ in me (Rom. 8:28-30). I know that the list above in many ways this sounds like an unrealistic burden. And we could look at it simply as that--a burden of God's desires and demands under the law. But the good news for me and for all of us, I believe, is that in Christ we are forgiven of all our sins and failures. And through him God has also given us his Holy Spirit, the Spirit of Christ himself alive and active within our hearts and minds to "will and to work for [God's] good pleasure" (Phil. 2:13). The watching world of my students, bosses, parents, and colleagues may not see it--all this is foolishness in a world of performance-based righteousness and earned love--but the Lord does not see as man sees; he looks at our hearts, which he possesses and is working to renew (1 Sam. 16:7).

Q: What is the chief end of man?
A: Man's chief end is to glorify God, and to enjoy him forever.
(Westminster Shorter Catechism, Q & A 1)

If I love, worship, and glorify God, I've met my telos, my goal. And even when circumstances are tough and comforts flee, I have this sure and solid comfort in life and in death: "That I am not my own, but belong--body and soul, in life and in death--to my faithful Savior Jesus Christ. . . . Because I belong to him, Christ, by his Holy Spirit, assures me of eternal life and makes me wholeheartedly willing and ready from now on to live for him" (Heidelberg Catechism, Q & A 1).

Greetings, NALC!

2010-08-30T19:37:00.003-04:00

I've heard this was coming down the pipleline for a while. But apparently it's official: Confessional Lutherans disaffected with the gospel-diluting Evangelical Lutheran Church in America (ELCA) have broken off and formed a new ecclesiastical body, the North American Lutheran Chruch (NALC). I don't know all their doctrinal stances, but if their drive is to return to confessional Lutheranism and to Scripture itself, then why not simply join the more conservative, confessional Lutheran Church--Missour Synod (LCMS)? I imagine the NALC might be like the Evangelical Presbyterian Church (EPC), which upholds the Westminster Standards but allows female elders. I wonder myself why there are so many denominations with similar intents, even subscribing to the same confessions and standards and interpretational frameworks. So why not allow for a little more wiggle room in the peripheral matters of difference and unite for the sake of the church's greater unity? Why don't the (Lutheran) NALC, LCMS, WELS, and ELS all join? Why not the (Presbyterian) EPC, OPC, and PCA? There is far more uniting these respective bodies than there is dividing them.

Okay, rant aside, does anyone out there know what makes the NALC distinct enough from the LCMS to warrant a new body?

Huh? Does it really say THAT?

2010-08-29T21:18:00.007-04:00

Random thought this morning: Christ is spoken of in the New Testament as the "new Adam" or the "second Adam" (Rom. 5:15-21; 1 Cor. 15:22, 45). The goal of God's work in his redeemed people is to form Christ in them (Gal. 4:19), to conform them to Christ's likeness (Rom. 8:29), or to clothe them with Christ (Rom. 13:14; Gal. 3:27; Eph. 4:24*; Col. 3:10*). Naturally I guess I therefore thought of our sanctification--our growth in Christlikeness as we follow him in the power of the Spirit--as becoming truly human, becoming the people God had always intended for us to be from our sinless beginning in Eden (Gen. 1-3).

But if you look at the attitudes and behaviors we are to put on and "wear around" as the fabric of our lives, they involve all sorts of things Adam could never have done or been capable of prior to the Fall. Adam never needed to know how to be kind, tenderhearted, or forgiving, because no one had ever sinned against him. He didn't need to know compassion or how to serve the hungry or the homeless because hunger and pain and homelessness didn't exist. So in some way, if God's entire purpose from before time has been to conform people to the likeness of his Son (Rom. 8:29)--and God is doing that now--then somehow God always intended for there to be sin, for our truest humanity to take place in the context of a fallen, sinful world.

Which begs the question too: Did God intend evil and the Fall from the beginning, before his creation of the world, so that we could know and enjoy and celebrate even more of his nature than we otherwise would ever have been able to? We could not know what love is if there were never hatred. We couldn't know faithfulness if it weren't for infidelity and backstabbing. We couldn't know beauty if it weren't for ugliness. We couldn't know grace and mercy if there were no evil to punish. We could never know justice if there were no injustice. Love, faithfulness, beauty, purity, grace, mercy, justice--these are all true and wonderful attributes of God united in the very center of his being which we otherwise couldn't know and glorify him for, were it not for the Fall.

Have I lost my mind?**

_________________
*Most translations speak of putting on the "new self," but the Greek literally says "new man," probably a reference by Paul to Christ himself. The risen Christ who defeated death and was glorified by the power of the Holy Spirit is said to be a "firstborn among many brothers" who would follow in God's family (Rom. 8:29). Therefore, to quote Switchfoot, Jesus is the "new way to be human."

**If you really want to know, look up the terms infralapsarianism and supralapsarianism. Apparently other people are crazy enough to have wondered this too. And while you're at it, look up terms like transducianism and hypostatic union too. You'll feel smarter . . . or at least smug and theologically righteous.

Trusting God When Your Loved Ones Reject Christ

2010-08-24T20:32:00.008-04:00

In the Reformed/Presbyterian tradition where I find myself, we believe very much that God works in families and that he not only saves individuals, but promises his salvation to their whole families as well (see, e.g., Acts 2:39: "For the promise is for you and for your children . . . ."). In fact, among the chief means God uses to raise disciples is the care and instruction of parents and fellow church members.

Sadly, however, we have all seen many examples where this doesn't work out right. A child may be brought into the church and given God's promises in baptism, and his parents might faithfully teach him the faith and pray for him day and night, yet he may never come to know the Lord. (Of course, the Bible says we're not merely neutrally unconvinced about Jesus. Unbelievers, rather, actively spurn and reject him in favor of their preferred idols.) Does this mean God has failed? One can hardly blame a parent when he grieves and is upset toward God when his children drift away or fail to embrace Jesus as their Rescuer and Lord. Is God impotent? Aloof? Cavalier? Arbitrary?

As I've been reading through Romans again lately, these questions find their answers. Of course I do not intend to suppose these will satisfactorily calm all the travail a loving Christian parent will surely experience, but I know that they are true. And I might as well impress these lessons upon my own heart now, should I later find myself in this same predicament. So here are three explanations from Romans 9-11 as to why children raised in a godly home and/or in the church fail to grasp Christ.

God has not chosen some for salvation (Romans 9:1-29). In this section of his letter, Paul addressed the question of why the Jews have pretty much cart-blanche written off Jesus as the Messiah. If God promised to save his people and make them a blessing to the world, why then have the Jews failed both to obey the Law and also to trust Christ and so be saved? Haven't God's promises failed? some might ask. An emphatic NO! is his reply. "But it is not as though the word of God has failed" (v. 6). Paul goes on to argue that while God's salvation was truly promised to all of Abraham's descendants, only a portion or remnant of his offspring--"the children of the promise"--are chosen by God. The reality Paul lays out is that God, in his freedom as Creator, has not shown the same mercy upon all people. Why not? It is so that the world will see that salvation lies not in their own abilities and desires and deeds, but in God's. "So then it depends not on human will or exertion, but on God, who has mercy" (v. 16; cf. v. 11).

God does have "mercy on whomever he wills, and he hardens whom he wills" (v. 19). But this is no injustice. In the Bible, when someone is spoken of being hardened in his sin, this is always God's act of judgment by which he simply gives sinners what they've wanted all along: their own kingdom apart from the Lord's rule. Paul uses the example of Pharaoh, who already hated and rejected God, as one whom God hardened. Likewise Paul shows that God lets people feel the full weight of their sin (1:24, 26, 28), as they wish. By even invoking the word mercy, Paul shows that the natural state of anyone is as a wrath-deserving rebel. If you weren't already an enemy of God, why would it be then mercy which God sheds on you? So in saving only some people, God is simply being more merciful to them than to others.

Unbelievers are simply that--unbelievers (9:30 - 10:21). Paul makes it evident that salvation doesn't demand jumping through spiritual hoops or figuring out some enigmatic metaphysical puzzle. Rather, it's as simple as trusting the message about Jesus Christ, who is near all through the gospel. When Jesus is proclaimed, we are called to believe in him in our hearts and to confess his name publicly. It's as simple as that (10:5-13).

What this means is that as a parent or friend, if you have spoken often and clearly to that person of repentance and faith in Christ and prayed for his salvation, it's not your fault that person doesn't know the Lord. It's his. God's call and his promises are for everyone in the church, all who hear, but some refuse to believe. And in the end, that's the fact. They personally failed to obey the gospel (vv. 16-21). And their faithlessness does not nullify God's faithfulness (3:3-4). They simply rather love something more than the faithful God.

Now this may be seem at odds with the fact that no one believes unless God graciously gives them faith (Phil. 1:29; Eph. 2:8-9; 2 Tim. 2:24-26). But despite the mysteries of election and God's sovereignty, the reality is that God also freely offers eternal life to all through the gospel (John 3:16). God's offer is no less real, neither is their rejection of the gospel and their failure to repent.

God has a good and wise plan, even when we don't understand it fully (11:1-36). Paul finishes his argument for God's fidelity by pointing out that God hasn't given up on Israel even though only a few Jews now believe. Rather, he has for a time opened the door wide so that people from all nations might belong to God. And in due time, Jews again will embrace their Messiah and find their home in the church. But Paul calls this plan a "mystery" contrary to our own human wisdom (v. 25). In the fullness of God's perfect, superior wisdom and purposes, what looks like a puzzling failure or injustice on God's part actually is serving to make his mercy as far-reaching and expansive as possible (vv. 30-32). This leads Paul to break out in praise:

Oh the depth of the riches and wisdom and knowledge of God! How unsearchable are his judgments and how inscrutable his ways!

For who has known the mind of the Lord,
or who has been his counselor?
Or who has given a gift to him
that he might be repaid?

For from him and through him and to him are all things. To him be glory forever. Amen. (11:33-36)

Compared to God, our wisdom is but an infinitestimal droplet. And this must be, in the end, what we take to heart. Yes, God calls all to believe in the gospel of his Son, and only those who believe are saved. Yet at the same time, this belief in Christ is ultimately only granted by God to those whom he has chosen. What to do with this seeming antithesis? We have to look to and trust in God's perfect wisdom.

Where is his divine wisdom most fully put on display? It is seen nowhere more radiantly and clearly than in the Cross of Jesus Christ. "For Jews demand signs and Greeks seek wisdom, but we preach Christ crucified, a stumbling block to Jews and folly to Gentiles, but to those who are called, both Jews and Greeks, Christ the power of God and the wisdom of God" (1 Cor. 1:22-24; cf. vv. 30-31; Luke 11:31; Col. 2:3). When you look at the Man of Sorrows carrying the world's sickness and sin, hanging on the cross in shame, and dying to bear God's wrath and shed forgiveness upon a world of sinners, do you not see there God's love? His mercy? His goodness? His grace? Can you look at the cross and see in it an evil God, lording his might over the world and wantonly crushing sinners under his finger without a care? No! So we can trust that even when it seems like God is aloof or injust, or even powerless, he is working each of us into a wise plan conceived in the benevolence of his heart. We cannot see it now, nor will it make sense or ease our griefs. But we can continue to hope in the goodness of God.

"To the only wise God be glory forevermore though Jesus Christ! Amen" (Rom. 16:27).

Sharing the Spoils

2010-07-30T17:45:00.003-04:00

In different ways and for different reasons, the image of Jesus as a victorious leader-king has been for several years the one which strikes me most. As such, Psalm 110 is one of my favorite passages in all of Scripture. It just so happened that it was also the OT reading at church last week, as the sermon text was Mark 12:35-44, in which Jesus refers to Psalm 110:1.

1 The Lord says to my Lord:
“Sit at my right hand,
until I make your enemies your footstool.”

2 The Lord sends forth from Zion
your mighty scepter.
Rule in the midst of your enemies!
3 Your people will offer themselves freely
on the day of your power,
in holy garments;
from the womb of the morning,
the dew of your youth will be yours.
4 The Lord has sworn
and will not change his mind,
“You are a priest forever
after the order of Melchizedek.”

5 The Lord is at your right hand;
he will shatter kings on the day of his wrath.
6 He will execute judgment among the nations,
filling them with corpses;
he will shatter chiefs over the wide earth.
7 He will drink from the brook by the way;
therefore he will lift up his head.

During Communion I had saw this image of Jesus as if he were King Arthur sitting to dine with his comrades, the Knights of the Round Table, after a great victory. It was a merry scene, full of mead and broiled meats. The victorious king had returned from battle and now wanted to share a time of glad rest with his brothers in arms, those for whom he had fought. He sat down to share a lavish meal with them, not as their overlord, but as a friend. In this meal of celebration, the king shared the spoils of his victory with all who were there: gold rings and necklaces, finely embroidered linens, and expertly crafted weapons.

How much so with our King Jesus, whose feet rest on the necks of Satan and his minions and of all the sin, doubts, fears, and failures which plague us. Not all his enemies are under his feet yet; Death is the last foe to be vanquished ("until I make your enemies your footstool"; cf. 1 Corinthians 15:24-28). During our Lord's Supper, he is spreading a table for us to celebrate the rest he has won for us, his people clothed in "holy garments" of his own righteousness (Psalm 110:3; Revelation 7:14; 19:8). Jesus condescends to meet with us in glad fellowship and to enjoy rest together. At the table he is also sharing with us the plunder, the spoils of his victory (Isaiah 53:12). He bestows on us life, cleansing, forgiveness, assurance that we belong to the household of God both now and forever, and spiritual power to fight the good fight of faith (see John 6:51; Matthew 26:28; Luke 15:23-24).

In short, the Lord's Supper can be a time for us when we experience and learn in the present what is true of the church and her king through all ages: "They will make war against the Lamb, but the Lamb will overcome them because he is Lord of lords and King of kings—and with him will be his called, chosen and faithful followers" (Revelation 17:14).

Complete in Christ

2010-07-19T09:34:00.005-04:00

I recently began reading How People Change by Timothy S. Lane and Paul David Tripp, and it has been simultaneously refreshing, eye-opening, and convicting. Three chapters in, the focus has been on Colossians 2:6-15 and how we drift from the gospel itself as our means of growth and are allured by other plausible philosophies which replace faith in Christ as our means of salvation.

The authors point out that one way to test our grasp of the gospel is how we understand Colossians 2:9-10: "For in Christ the fullness of the Deity lives in bodily form, and you have been given fullness in Christ, who is the head over every power and authority." The gospel also includes the reality that "Christ . . . is your life" (3:4). This word really speaks to me, challenges me right now.

Our lives in Richmond aren't all that we dreamed of: no secure job yet for Olivia, a stressful job for me last year, few meaningful friendships, feeling a little unsettled at church, odd neighbors. I'm also aware of how growth in holiness (read: devoted love to God and to others) is often slow, arduous, and humbling. I am most aware of this in my marriage. And yet, as Dietrich Bonhoeffer once said, God wants us to live fulfilled lives in spite of many unfulfilled desires (Brevier). How is this possible? It's only when I acknowledge I am complete in Christ.

If we lose something valuable to us or lack what we desire, even need, we still have Christ. He is our life. He encompasses all that we need for life and godliness (2 Peter 1:3-4). All he is, he is for us; and all he owns and reigns over is ours as well (Luke 12:32). Christ didn't just earn forgiveness for our past sins. He also, and he alone, holds and secures our good, both today and in the future. Being children of God and heirs of his kingdom (Romans 8:17), beloved, indwelled by the Holy Spirit and completely forgiven of all our sins--nothing can change this (Romans 8:37-39).

When "Christ . . . is my life," this also clarifies my purpose and prevents me from despairing that I may be in a situation where I'm achieving or accomplishing little worthwhile. It also cuts out the fallacy that at some point in the future I might be able to more effectively live out my God-intended purpose. God's real purpose for us, our destiny, is to live as disciples of Jesus Christ and take on his image, renewed in true holiness and righteousness (Romans 8:29; Ephesians 4:24; Colossians 3:10). We are meant to share the Son's glory as the image of the invisible God (Colossians 1:15; 3:3-4; Hebrews 1:3). Joyfully obeying Jesus the Lord, loving and worshiping God, putting off our old ways and putting on the new, and loving our neighbors as ourselves is our life, our meaning and purpose and goal, our telos. Being able to do this does not depend on our circumstances or our means (Philippians 4:4-7, 12-13; 1 Thessalonians 5:16-18). We can love God and follow Jesus anywhere, at any time. All we really "need for life and godliness" is the "knowledge of him who called us by his own glory and goodness" (2 Peter 1:3-4).

So whether or not the Detroit Tigers win the A.L. Pennant, or if the Glen Allen HS cross country team is a flop, or if I get irritable with my wife for the seventy-eighth time, or if I have to go a month without a paycheck, or if I never go to seminary--none of this matters. I've lost nothing. I don't need to do any more to become more forgiven or more loved by God or more secure in my salvation. I don't need to worry that empty cupboards will threaten our livelihood. I don't need to fear that my sins will overtake me or that I lose if I'm exposed. I've lost nothing. And I don't gain anything else either if all I ever dreamed of happens. I am full in Christ, who is my life.

My Body Will Live in Hope

2010-06-12T19:35:00.004-04:00

I love trivia. Ergo I was watching Jeopardy! this evening on TV, during which I saw two advertisements per commercial break for the Cremation Society of Virginia. It was really weird. It seemed incredibly out of place. Why? Because TV advertising pretty much thrives on people's endless consumption and search for pleasure here and now. It doesn't ever tell us what their products/services/etc. will do for us in death (precisely because they don't do anything for us). But this ad was actually refreshing; it didn't hide the reality of death. So props to the CSV.

Because I'll die someday--and who knows how soon?--I actually ought to think about my funeral. (Yes, I'm 28, but I'm serious. You'll die too.) One thing I do know: I do not want a fun-eral that is basically a popular "celebration of life," something that declares how great of a guy I was. Save that for the wake. I want my funeral rather to shine forth with the reality of the hope I have along with all who call on Jesus Christ for life and salvation: my bodily resurrection and complete restoration to life in the blessing of God's presence forever. A message of Andrew Hall's life will not, on its own, bring hope to those at my funeral. Only the gospel can bring the dead to life.

As such, I was thinking: Do I want to be cremated or buried? Does the gospel bear upon this? Perhaps it does. The prophet Isaiah prophesied:

But your dead will live,
their bodies will rise.
You who dwell in the dust,
wake up and shout for joy.
Your dew is like the dew of the morning;
the earth will give birth to her dead. (26:19)

Through Isaiah we hear from God that in the Day of the Lord (a catch-all phrase used by the prophets to refer to the whole of God's coming, end-of-ages acts of judgment and renewal) that at the resurrection not only spirits or souls of the dead will rise, but their bodies (ESV has "corpses"). Using birth imagery, the earth's soil will release the dead--clearly a reference to the body's elements. We hear the same testimony elsewhere in Scripture.

So it will be with the resurrection of the dead. The body that is sown is perishable, it is raised imperishable; it is sown in dishonor, it is raised in glory; it is sown in weakness, it is raised in power; it is sown a natural body, it is raised a spiritual body*. . . . For the perishable must clothe itself with the imperishable, and the mortal with immortality. (1 Corinthians 15:42-44, 53)

Paul says that "the body that is sown . . . is raised imperishable." It is our present bodies which will be raised in the future. This is good news for us, because in the beginning God created the world "very good," and it is in a world of visceral pleasures as much as spiritual--albeit those which find their sources and ends in none other than God alone--where we will dwell and enjoy God forever.

How will God raise the very bodies of the dead, and yet so that they are not the exact same bodies as were once buried? As a scientist I stumble over this because I know also that thanks to bacteria and fungi, our interred bodies break down, and all of our cell matter--even the very atoms themselves--are released back into the soil, water, and air to become, eventually, part of my neighbor's azalea or an oil slick in the Gulf of Mexico. Likewise if only undecayed bodies were raised, then God's promise of deliverance would fall short for not only all his saints who were cremated, but also for men like Polycarp or Hugh Latimer and Nicholas Ridley, who were burned at the stake for their faith. The reality is that only one person's body was ever promised not to decay: Jesus himself. Even through King David the Spirit spoke of Jesus when he said, "Therefore my heart is glad and my tongue rejoices; / my body also will live in hope, / because you will not abandon me to the grave, / nor will you let your Holy One see decay" (Psalm 16:9-10; Acts 2:26-27)

I don't know how God is going to do this. But I know he is going to do it. My whole body--along with those of all who love Jesus and wait eagerly for him--will be raised and transformed when Jesus calls me back to life. So even when at death my soul joins the "spirits of righteous men made perfect" (Hebrews 12:23), I want my funeral to declare below what I will be praising my Savior for above: "My heart is glad and my tongue rejoices; my body also will live in hope!"

________________________
*By saying that our new body will be "spiritual" does not mean that it will not be physical, corporeal, fleshly. Paul consistently uses "spiritual" to refer to the life-giving and re-creating activity of the Holy Spirit ("Spiritual"), as opposed to the transience and futility of the "flesh." For example, he says that mere "flesh and blood cannot inherit the kingdom of God" (1 Cor. 15:50). Anything "spiritual," for Paul, is about the promised Spirit of God reaching back from the future into our lives right now to accomplish God's salvation and to draw us forward into his eternal kingdom.

More Blessings from Track

2010-06-10T18:08:00.008-04:00

Today I had a long talk with Lamont Bowles, the boys' track and field head coach at my school. He was congratulating me a stellar season. "We've never had distance runners like this before," he remarked. "You brought something to this team that they haven't had: you made running a mathematical science. . . . And you showed them the purpose behind every workout so that they would have confidence in what you told them and in what they were doing." When I told him that my goal at Glen Allen HS was to win the Capital District cross country title in five years, he said he knew I was going to be a good coach, because I have a clear goal in mind.

As I also found out, my male runners broke three school records this year and missed a fourth by less than one second. I had no idea! I was really surprised, because the few athletes I did have really didn't run any stellar times (2:06 in the 800 meters, 5:00 in the 1600 meters, 11:17 in the 3200 meters, and 8:44 in the 4x800 meter relay).* But when I looked up the school records, I found out that these were all at the top! Additionally, another runner unofficially broke the 800 meter record with his 4x800 m split (2:04), and one who sadly was academically ineligible for outdoor track ran an indoor 1000 meter school record of 2:57. Five school records in my first season? Not too shabby, when I look at it that way. (And this isn't counting previous times that the 1600 and 3200 records had been broken earlier in the season.)

Coach Bowles also said that early on he was "sizing me up" and "getting a good look at me" to see if I was someone he could work with long-term. He said that I was mild-mannered and good-natured, that I quickly built a good rapport with the kids, and that I could take advice and feedback well. But when asked my opinion about something, he noted that I wasn't afraid to speak my mind.

If Gary Chapman's right, then I think words of affirmation would be my "love language." It sure felt good to not only see that I was really something the school needed this year, but that I would be, from both a performance and a personal standpoint, someone valuable to the school for the future as well. Unfortunately for the Warriors--and not without a bit of sadness on my part too--that future lies at a different school.

P.S. Props to my endearing wife for being a "track widow" from November through May and for cheering us on at a few meets!

________________________

*Just for reference, here are the top boys' times in the district this year: 800 m - 1:57; 1600 m - 4:26; 3200 m - 9:47; 4x800 m relay - 7:59.

A Touch of Class

2010-06-03T22:10:00.004-04:00

If I was looking for a lesson on forgiveness (see the previous post), then it looks like I found one--on the baseball diamond, no less.

As a Detroit Tigers fan, I was pretty miffed at umpire Jim Joyce's blown call last night that cost pitcher Armando Galarraga a perfect game. It will probably go down as one of the most infamous calls in baseball history. But what struck me while watching the replays was how Galarraga just smiled and laughed when he heard the call and shrugged it off, going back to business and finishing the game.

Instead of delivering the lineup card for today's game himself during this afternoon's ballgame Tigers manager Jim Leyland had Galarraga deliver it to Joyce as a token of respect and reconcilation. (You can watch the video and read about it here.) Galarraga, Leyland, and the rest of the Tigers weren't going to hold one mistake of an otherwise competent umpire against him. It was really cool to see this because it was a touch of grace, character, and sportsmanship in a world where we don't see much of that.

How shall we then forgive?

2010-06-02T19:38:00.003-04:00

Christians, in whom Christ himself dwells by his Spirit, are called to embody Christ to the world, loving the world in the way which he loved the world. As such, St. Paul urges the church, "Bear with each other and forgive whatever grievances you may have against one another. Forgive as the Lord forgave you" (Colossians 3:13). In the same vein he admonishes the church to be "kind and compassionate to one another, forgiving each other, just as in Christ God forgave you" (Ephesians 4:32). But what exactly does it mean to forgive as God forgave us?

For a long time I thought that this means three things: (1) Our forgiveness must be conscious and intentional, acknowledging others' hurts and wrongs against us, yet wiping them away nonetheless, never holding a grudge again. (2) Forgiveness will often hurt and cost us. To continue serving and extending love in a relationship which has brought pain, we have to absorb the pain and free others from it. (3) We should forgive freely, requiring nothing from the offender. After all, such is grace, right?

But in the Bible, while God grants the new birth, faith, and repentance (which are distinct but inseparable) unconditionally, he does not forgive or justify unconditionally. Perhaps we could call this "conditional grace": he only forgives those who repent of their sins and embrace their Rescuer, his Son Jesus. Jesus hints at this in his teaching on forgiveness. In the parable of the unmerciful servant (Matthew 18:21-35), Peter asks if there is a limit to how much he should forgive someone. Jesus replied that he should forgive in unlimited measure ("seventy-times-seven times"). But the king (representing God) forgives his debtor only when his servant fell on his knees before the king and pleaded with him for mercy (vv. 23-27). The king later said that "I canceled all that debt of yours because you begged me to. Shouldn't you have had mercy on your fellow servant just as I had on you?" (v. 33). While Jesus' main point is that recipients of God's mercy ought to extend that mercy to others, there is a hint even here of granting only conditional forgiveness.

While I don't think it's right--or even practical--to hold grudges on people who've wronged us, does this passage and the necessity of confession and repentance for God's mercy teach us that we are only really required to forgive others when, in contrition, they ask us to do so? Somehow this doesn't sit easy with me because God still gives blessings to those who hate him and pursues them with his call, but I have to think about it nonetheless.

What do you think?

Hidden Blessings

2010-05-19T22:06:00.006-04:00

Tomorrow (Thursday) and Friday is the Capital District Track and Field Championship. Of the athletes I coach, the boys 4 x 800 m relay team is running, along with two boys and a girl in the 800 m run, three in the 1600 m run, and two boys in the 3200 m run. A few weeks ago our 4 x 800 m relay team did something our school hasn't done in a while: won an invitational. The guys were ecstatic. They even invited me to go to dinner with them that evening at Buffalo Wild Wings in celebration!

Tomorrow marks the beginning of the end of the season. I doubt any of my athletes is going to run well enough to move on to the regional championship except for our 4 x 800 relay team and possibly one runner in the 800 m. The team is simply too small and inexperienced. And let's face it: urban black kids aren't into distance running. If we have a bad day tomorrow, drop a baton, step outside of a lane, or whatever--the season is over. If not, we'll probably fight it out for third or fourth place in our district and move on to race another week. I don't want it to end.

I'll be moving to a brand-new high school next year and coaching boys' cross country there. This week one of my runners, Maxwell, kept asking about possible reasons that might keep me from going to the new school. Today I gave out a sheet with a racing plan and pacing for their races. Maxwell's brother Markus said, "I'm going to put this on my wall. Someday I'll be able to show my kids and say that I ran for the best track coach in Richmond." Amid further protests against my departure, two sprinters, Michael and CJ, also were talking about how fifty years from now there will be a track (or at least an invitational meet) named after Coach Hall.

Coaching track has really been a bright spot in an otherwise frustrating, fatiguing, and futile year of teaching. It has been really cool being able to connect with my athletes, encourage them, and see them achieve more success in middle- and long-distance events than we've had in several years. (Our sprinters and horizontal jumpers, however, perenially top the district and have competed at the prestigious Penn Relays.) Some runners ask me to pray for them before races. If it weren't for track, I think I would've had a difficult time finding much to thank God for about this past year. But every day I look forward to leaving my classroom, grabbing my notebook and stopwatch, and getting outside. It's a surprise gift from God for which I'm really grateful, a beautiful flower growing up from a cracked desert floor.

Now let's go Warriors! Behold the green and gold!

Scary Jesus

2010-05-17T15:48:00.003-04:00

They were on their way up to Jerusalem, with Jesus leading the way, and the disciples were astonished, while those who followed were afraid. Again he took the Twelve aside and told them what was going to happen to him. "We are going up to Jerusalem," he said, "and the Son of Man will be betrayed to the chief priests and teachers of the law. They will condemn him to death and will hand him over to the Gentiles, who will mock him and spit on him, flog him and kill him. Three days later he will rise." (Mark 10:32-34)

Jesus is scary. Not like Freddie Krueger or some off-beat Johnny Depp character. Think of Paul Newman in Cool Hand Luke, getting up again and again to take another blow. I remember reading this passage several years ago when the reality sank in of just how, well, bizarre Jesus is. Why do I say this?

He and the disciples knew that in Jerusalem a gruesome death awaited him (see also John 11:8, 16). Yet here Jesus is, "leading the way," preventing anyone else from being a stumbling block by telling him that stuff like that isn't supposed to happen to the Messiah. He "steadfastly set his face" (Luke 9:51 KJV) and marched into a minefield, fully cognizant of what was to come. Who does that? This is not Homeboy Jesus or Kindergarten Teacher Jesus or anything else. This is the ghostly Jesus who walks on water, the one who descends to hell and kisses death, the man who wanders alone for weeks in the desert among jackals and talks with Satan. How are we, as his disciples, supposed to follow this kind of person? How can we even wrap our minds around such determined, purposeful embrace of sacrifice and suffering for the sake of others? And yet that's exactly what he calls us to do.*

Even such a man as Oswald Chambers was freaked out:

At the beginning we were sure we knew all about Jesus Christ, it was a delight to sell all and to fling ourselves out in a hardihood of love; but now we are not quite so sure. Jesus is on in front and He looks strange: "Jesus went before them and they were amazed."

There is an aspect of Jesus that chills the heart of a disciple to the core and makes the whole spiritual life gasp for breath. This strange Being with His face "set like a flint" and His striding determination, strikes terror into me. He is no longer Counsellor and Comrade, He is taken up with a point of view I know nothing about, and I am amazed at Him. At first I was confident that I understood Him, but now I am not so sure. I begin to realize there is a distance between Jesus Christ and me; I can no longer be familiar with Him. He is ahead of me and He never turns round; I have no idea where He is going, and the goal has become strangely far off. (My Utmost for His Highest, March 15)

Yet I cannot get away from following him. Where else can I turn? He alone has eternal life.

____________
*"To this you were called, because Christ suffered for you, leaving you an example, that you should follow in his steps." (1 Peter 2:21)

S.W.A.K.

2010-05-12T20:37:00.003-04:00

I never grow tired of hearing my wife say, "I love you." Nor do I tire of pledging my love to her as well. (In fact, for some reason, I almost find more satisfaction in the latter.) We could say it ten times a day, and each time would be just as refreshing, just as reassuring, just as meaningful.

Perhaps this is why I never grow weary or bored with Communion. Though we celebrate it weekly at City Church, it's never a rote or ritualistic act. So often, as the bread and wine touch my lips, I hear deep within the Spirit's "still, small voice" assuring me that Christ is mine and I am his, and that all I need in life and in death is in him and is now mine too. The moment of peace, joy, assurance, and rest for my soul may be fleeting, and some weeks it's stronger than others. But I hunger for it without fail, and I'm never left wanting.

* * *

Likewise kissing my wife is an amazing thing. Who knew such a simple exchange could mean so much? The Lord's Supper is kind of like this too. The invisible reality behind the kiss (a covenant pledge of love that exists not only in word, but within our hearts) is illustrated and explained through words ("I love you") and is not only symbolized but actually expressed and conferred or communicated through a physical act (kissing). In the Supper we receive the Lord's love in the same way. He uses physical means (serving bread and wine, which we take into our mouths) to communicate himself to us spiritually (forgiveness of sin, joyful fellowship with him, and strengthening of faith), as explained verbally ("This is my body, given for you. . . . This is the new covenant in my blood, which is poured out for you"). So when we receive the bread and wine, we can know we're receiving God's promises sealed with a kiss.

Like a Child

2010-05-07T17:54:00.004-04:00

Last weekend my pastor preached on Mark 10:13-16. The focus was on our necessity to receive the kingdom of God like a child, which means that we must believe our Father's goodness as our great Giver of his time, touch, and blessing (note that Jesus says we "receive" the kingdom). We must also learn to call on God as Abba, "Daddy." We don't bring our successes and achievements to the table in order to be fed. Those who are looking to their own merits or worth as a means of entering fellowship with God totally miss the point.

But, as before, this text made me think about faith. Jesus says that "the kingdom of God belongs to such as these" (10:14). He cannot mean that it belongs only to those adults or adolescents who trust God and come to him like children. It would be ludicrous to set forth children as models of faith ("I tell you the truth, anyone who will not receive the kingdom of God like a little child will not enter it.") and yet preclude them from having such an exemplary faith themselves.

Mark tells us that these are "little children" (paidia). What age might these role models be? Matthew uses this term to describe toddlers and infants under two years of age (Matthew 2:8, 9, 11, 13, 14, 20, 21). So apparently even infants and toddlers can have faith and can enter the kingdom of God. Other Scripture corroborates this. John the Baptist leaped for joy over the Messiah's coming even while in his mother's womb (Luke 1:41, 44). King David testified in Psalm 22 that "From birth I was cast upon you [Lord]; from my mother's womb you have been my God" (v. 10). And if this was so in the age prior to Pentecost and the Holy Spirit's outpouring upon the church, how much more so now?

N. T. Wright illustrates this with a clever example:

I once was doing a children’s talk at a baptism. I asked two children to each blow up a balloon. I allowed the first child to only put two or three little puffs into the balloon. The second child went on puffing and puffing and puffing and blew up this enormous balloon. Then I held them up and asked the children, Which of these balloons is fuller? Of course they all said “the big one.” And I replied, “Are you sure? Both of these balloons are full. One is bigger because it has more air, but they are both full—all the space in them is used up.”

A very little person can be totally full of the love of God. Even though, of course, when she grows up and becomes a bigger person, she needs to be filled with more and more of the love of God. But that little person is not half full just because she’s a little person. I realize that this is not a great, well-argued theological justification of infant baptism. It’s simply a way of saying that I suspect that some of our Western cultural prejudices are at stake here. [You can read the full article here.]

Why does this strike or provoke me? Well, lately I have been really deliberating over (guess what?) what baptism means and who is to receive it. I'm beating a dead horse, I know, I know. I've been seeing a lot more validity to the view that while baptism still signifies and confirms participation in Christ through faith, it should only be administered to professing believers. (Gasp! Might I really become Baptist after this long?) But this text throws somewhat of a wrench in that. After all, nearly every example of believers' baptism in the New Testament is that people were baptized shortly after hearing the gospel and responding in faith. But if a child raised in the church and/or in a Christian home may very well believe at age eight months, two years, or whatever, shouldn't we immediately baptize them? What would happen to John the Baptist or to David, those who believed since birth? It seems rather abiblical to me for them to believe and live out this incipient child-faith, while adults refuse them baptism until they achieve a more mature ability to articulate and express their beliefs.

Besides that, if baptism is restricted to a credible profession of faith and regeneration, at what point does that profession really become credible enough to be considered evidence that the Holy Spirit indeed indwells a person? There were evidently plenty of professing believers in churches like Corinth who partook of church activities while nonetheless living unrepentant, "uncircumcised" lives (see 1 Corinthians 10:1-11). Similar warnings are given in Romans 11:20-22, Colossians 1:23, Hebrews 6:1-12, and 2 Peter 2:20-21.

Thoughts? Feedback?

Loooongg Gone! -- But Not Forgotten

2010-05-05T07:22:00.007-04:00

Yesterday long-time Detroit Tigers radio broadcaster Ernie Harwell was taken home to his Lord at the age of 92. (See ESPN's video story of his life here.) The Georgia native called games for the Tigers for over 40 years and was truly for me, as for countless other Michiganders, the voice of summer. One of my earliest memories was sitting on a stool in our garage on summer nights (probably 1984 or '85) while my dad went about his tasks--changing motor oil, mowing the lawn, building us a swingset. Yet no matter what he was doing, the garage radio was tuned squarely to 790 AM WSGW, with Harwell's rich, warm Southern voice calling the play-by-play. Phrases such as "He stood there like a house by the side of the road" (when a batter struck out looking), "It's loooongg gone!" (home runs), and "There's a souvenir for a young lady from Ypsilanti" (he would choose some random Michigan town when a foul ball was hit into the stands at Tiger Stadium or Comerica Park). But what I think I enjoyed the most about his broadcasts was the fact that he often kept silent and allowed the mic pick up the sounds of the ballpark--the crack of the bat, the hot dog vendors, the sound of Tiger Stadium's organ. It was a little taste of being at the game.

As far as I know, Harwell was a believer in the Lord Jesus; at least he often made mention of blessings given by his "good Lord" and spoke with peace at announcing his own diagnosis with inoperable cancer in 2009.

Ernie, we'll miss you. Thanks for all the wonderful memories.

Home for Dinner

2010-05-02T21:16:00.004-04:00

This afternoon during Communion, I had the following thought: There are many activities a family does together and many things its members can point to as valued ways they share life together and love for one another. But what stands out to me is the family dinner. Everyone may be scattered during their rest of the day and evening in their own separate events and goings-on, but during this meal everyone comes together. It shows that whatever else the day may reveal, this moment says these people are a family, a home. The parents have prepared a meal for their children, a time to discuss the day, heal wounds and relieve burdens, mend discord, and share laughter and find delight in one another's company. Even when outsiders such as the children's schoolmates are invited over, it's special to be invited over for a real meal.

I thought of the Lord's Supper in this way. All of us at City Church (enter your congregation's name here) may interconnect and share fellowship and continued relationships in diverse ways throughout the week, but it's really for 90 minutes on Sunday afternoons that we recognize we're all members of the same family together, namely, God's. Discord and squabbles must be dealt with and put away. And like needy children, we eagerly await the delights our parents have worked to prepare for us not only for our nourishment and enjoyment, but also as a context for glad fellowship and time together with them. What good parent does not love to have his whole family together? So it must be with God our Father, our Abba. He loves his children and, in accordance with our ever-present needs, he dishes out not a tuna noodle casserole, but the flesh and blood of his very own Son, through whom we receive forgiveness of our sins and assurance of fellowship with him.

Perhaps this is why when the Prodigal Son returned home (see Jesus' parable in Luke 15), his father made no delay in preparing a rich feast. He hadn't been able to do so for so long, with an empty chair (or mat, in those days) leaving a gaping hole in their home. The meal was not only a celebration of the son's return. It was also an event made possible only because the whole family was back together again. So it will be when in heaven we feast with our Father forever.

How priceless is your unfailing love!
Both high and low among men
find refuge in the shadow of your wings.

They feast on the abundance of your house;
you give them drink from your river of delights. (Psalm 36:7-8)

Kids These Days!

2010-04-20T19:49:00.006-04:00

Over spring break I managed to read through about half of Augustine's Confessions. This book is really unique. While written almost entirely as a prayer addressed to God, it nonetheless is meant to function as an autobiographical apologetic for why Christianity is the one true logos and faith over and against Manichaeism and other hollow, worldly philosophies.

Before his conversion, Augustine was a teacher of rhetoric in Carthage (in present-day Algeria) and in Rome, and I'm surprised to hear that his own teaching experiences are uncannily similar to my own. Listen to what he writes about his students in Carthage:

At Carthage, on the other hand, the students are beyond control and their behaviour is disgraceful. They come blustering into the lecture-rooms like a troop of maniacs and upset the orderly arrangements which the master has made in the interest of his pupils. Their recklessness is unbelievable and they often commit outrages which ought to be punished by law, were it not that custom protects them. (V.8)

Many of my students' antics, sadly, could be described this way. They can be raucous and nuts, especially as they return from lunch, and their murmuring and disinterested talking can often continue ad infinitum. Many have apparently been raised in homes in which they are encouraged to outrightly slander and talk back to their teachers. I even had a girl tell me today that if I touched her cell phone she was going to hit me, and "You don't want to have happen to you what happened to Mr. Rowe last year."

But out of the selfishness of my own heart, I grieve so often more for my own sake than for theirs. Rather than having compassion on them and knowing that I can make it through anything "with the strength God provides" (1 Peter 4:11), my usual response is anything but patience (though I'm learning).

Augustine continues:

Neverthless, it is a custom which only proves their plight the more grievous, because it supposedly sanctions behaviour which your [God's] eternal law will never allow. They think that they do these things with impunity, but the very blindness with which they do them is punishment in itself and they suffer far more harm than they inflict. (V.8)

In Romans 1, Paul stresses that as a result of sinful self-will, God gives people over to the very loveless selfishness which they have chosen as their lot. This is his form of punishment. Even in the OT, God is often seen as giving over Israel to fall into the lifelessness and impotence of the very idols they worship. How rarely do I weep that every day they persist in their blindness they are only further sealing their hard hearts against God and entrenching themselves in futile ways of strife and discontent?

Next year I'll be teaching at what will probably be a very different school, one which comes from a higher-earning, higher-achieving socioeconomic region of the county. I think this will ultimately be a better fit for me and will allow me to have more energy and good spirits to give toward my wife and (someday) children. Augustine, too, decided to leave Carthage for greener pastures, hoping that the affluent students in Rome would bring relief. Yet much to his dismay he discovered that these young men had so set their hearts upon the status afforded by wealth instead of virtue that they often dumped one teacher for another before even paying him.

They break their troth with you* by setting their hearts on fleeting temporal delusions and tainted money which defiles the hands that grasp it, and by clinging to a world which they can never hold. And all the while they turn their backs on you who are always present, calling them back and ready to pardon man's adulterous soul when it returns to you. For their warped and crooked minds I still hate students like these, but I love them too, hoping to teach them to mend their ways, so that they may learn to love their studies more than money and love you, their God, still more, for you are the Truth, the Source of good that does not fail, and the Peace of purer innocence. But in those days I was readier to dislike them for fear of the harm they might cause me than to hope that they would become good for your sake. (V.12, emphasis mine)

I can't even count how many days this year I've had a grumpy attitude and been quick to berate students for their immaturity, apathy, and rudeness--if not with words, then at least in my mind. But may it be that they've stayed this way all because they're not hearing that they're anything above this? How will I work the rest of this year and use my words and actions for good, hopeful of the Holy Spirit's power to shed God's grace and bring about good in myriad ways to all people? I don't even really know how to be productive and hopeful in this way, other than to just take ten seconds to say a quick prayer and cool down, take what they say with a grain of salt, and then continue to help them with their assignments.
___________
*To "break troth" is an old way of saying (from Knox's translation) to act unfaithfully toward someone with whom you had a binding agreement.

Pray for Turkey

2010-04-17T23:19:00.002-04:00

April 18 marks the three-year anniversary of the martyrdom of two Turkish Christians, Necati Aydin and Ugur Yuksel, and Tilmann Geske, a German.

The Turkish Alliance of Protestant Churches (TEK) has asked that Christians and churches worldwide would set apart April 18 as a day of prayer for Turkey.

http://www.prayforturkey.com/

The Way to Take Hold of God's Promises

2010-04-02T13:43:00.004-04:00

When we speak of human destiny, we are of course speaking of the future. The New Testament is clear that God has a future for this world, and that the transformation of humans is a crucial component of what lies in store. What are the implications of Jesus being our forerunner in resurrection life? The New Testament leads us to understand that the hopes and expectations of God's people are now hidden in Christ. In other words, the only way to take hold of God's promises for the future is to take hold of the resurrected Jesus in the present.

--Daniel Kirk, "A Resurrection that Matters" (emphasis mine)

Good Friday: "A Crescendo of Wonder"

2010-04-01T07:14:00.004-04:00

John Witvliet of Calvin College up in the Mitten has written a beautiful (if perhaps over-stuffed) piece about the radical wonder and awe which ought to be brought about through Good Friday's solmenity as we "behold the Lamb who takes away the sin of the world" (John 1:29).

"A Crescendo of Wonder"

"Making peace through the blood of his cross" is like saying that a nuclear missile has become an olive-branch, that Guantanamo has become a garden of healing, that a sword has been turned into a plowshare, that a tank has been turned into a tractor. The very thought of it leaves us weak in the knees with astonishment. . . .

Our minds wander off trying to imagine what kind of cosmos we live in—where the shameful death of an innocent man can serve as a payment for sin, a ransom for the captive, a conquest of evil, a source of healing, a sacrifice to end all sacrifice (what a gift—all these mutually correcting scriptural images). Imagining that kind of world is enough to make our minds ache, given that we swim in the waters of a culture where debt generates more debt, and violence generates more violence. It takes a remarkable conversion of the imagination to see the world in the Bible's way: a world where justice and mercy do not exist in tension, where "righteousness and peace kiss each other," where the death and resurrection of the Son of God can re-order the moral foundations of the universe.

Astounded by the Resurrection - and Newsweek and MSN!

2010-03-30T07:00:00.003-04:00

A few minutes ago I logged on to the Internet, and on the MSN homepage, all the featured articles were about Easter, the resurrection, and heaven! I read this one from Newsweek magazine, and despite being written by a self-professed "literal-minded skeptic," the author actually seems to get it right.

Leading into a summary of her book Heaven: Our Enduring Fascination with the Afterlife, Lisa Miller begins thus:

It's Easter—that most pleasant of springtime holidays—when children stuff themselves with marshmallows and stain their fingers with pastel dyes. In reality, of course, Easter is about something darker and more fantastic. It's a celebration of the final act of the Passion, in which Jesus rose from his tomb in his body three days after his execution, to reside in heaven with God. The Gospels insist on the veracity of this supernatural event. The risen Lord "ate barbecued fish [Luke] and walked through doors [John]," is how a friend of mine, an Episcopalian priest, puts it. This rising—the Resurrection—remains at the center of the Christian faith, the narrative climax of every creed. Jesus died and rose again so that all his followers could, eventually, do the same. This story has strained the credulity of even the most devoted believer. For, truly, it's unbelievable.

She goes on to show how easily people find the idea of a physical, bodily resurrection absurd or incredible, preferring options such as metaphor or some sort of vague "spiritual newness." But these just don't cut it (aided by, of course, N.T. Wright). "Resurrection may be unbelievable, but belief in a traditional heaven requires it."

She seems to finish strong with a quote from Harvard Divinity School professor Jon Levenson, himself a Jew: "It's no use to ask, 'If I had a lab at MIT, how would I try to resurrect a body?' The belief in resurrection is more radical. It's a supernatural event. It's a special act of grace or of kindness on God's part."

Sadly, she ends by saying, "For my part, I don't buy it." But what a wonderful testimony that God the truth of God is not far from any of us, so that people "would seek him and perhaps reach out for him and find him" (Acts 17:27).

On the Covenant of Redemption

2010-03-27T13:10:00.008-04:00

Thinking more and more about John 17 and being "given to Jesus," I went back to my bookshelf as I recalled words that had impacted me in the past. Here are a few morsels I found.

The covenant of redemption . . . is an eternal pact between the persons of the Trinity. The Father elects a people in the Son as their mediator to be brought to saving faith through the Spirit. . . . Our salvation, therefore, arises first of all out of the joint solidarity of the divine persons. The joy of giving and receiving experienced by the Father, Son, and Holy Spirit spills over, as it were, into the Creator-creature relationship. In the covenant of redemption, the love of the Father and the Spirit for the Son is demonstrated in the gift of a people who will have him as their living head. At the same time, the Son's love for the Father and the Spirit is demonstrated in his pledge to redeem that family at the greatest personal cost. (Michael Horton, God of Promise, pp. 78-79).

Therefore Richard D. Phillips can encourage doubting, weary saints with the fact that

There is no debate raging within the Godhead concerning our place in salvation, no tension; there are no awkward silences or heated conversations. Rather there is a grand and cohesive conspiracy of love originating in the eternal and sovereign grace of the Father (Chosen in Christ, p. 33)

Theologians refer to this council as the covenant of redemption. God the Father laid a charge on the Son on behalf of his foreknown chosen people. The Son voluntarily accepted this charge, namely, that he would take up their cause and die for them upon the cross. In return, the Father promised him the salvation of all the elect, those chosen in eternity for eternal life as his people and bride. . . . This is good news for all who believe, for here is the foundation of your salvation--not something in you, who are so weak and changing, so mixed in your affections, so inconstant in your faith--it is the foundation of God's sovereign choice from eternity past. 'He chose us in Christ before the foundation of the world.' (Ibid., pp. 43-44)

Election and predestination are often misconstrued to be some sort of mechanical or abstract process. Consequently many are left wondering, "Am I among those whom God has chosen and given to Christ?" Michael Horton comforts such questions with the fact that all of redemption is mediated "in Christ" and that we are "chosen in Christ":

This is why we are not to search out God's secret decree of predestination or try to find evidence of it in ourselves, but, as [John] Calvin urged, to see Christ as the "mirror" of our election. God's predestination is hidden to us, but Christ is not. The unveiling of the mystery hidden in past ages, the person and work of Christ, becomes the only reliable testimony to our election. Those who trust in Christ belong to Christ, are elect in Christ. (God of Promise, p. 79)

In other words, if you believe yourself to be a sinner under God's wrath and in need of redemption, and Jesus as the Lamb slain for your sins and exalted to God's right hand, then you are one who is "chosen in Christ before the foundation of the world" (Ephesians 1:4). You possess the "eternal life" of knowing God and Jesus, a knowledge given by the Holy Spirit only to those given to Christ so that they may have life (John 17:2-3).

And what future lies in store for all who trust in Christ Jesus and belong to him?

This is the soul's end--the blessing beyond which no better can be imagined or conceived: an infinite, eternal, mutual, holy energy of love and pleasure between God the Father and God the Son flowing out in the Person of God the Spirit, and filling the souls of the redeemed with immeasurable and everlasting joy. (John Piper, commenting on John 17:24, 26 in The Pleasures of God, pp. 311-312)

John 17: Given to the Beloved to Be Loved

2010-03-27T11:57:00.004-04:00

In my previous post I mentioned this idea of an ancient plan within the Trinity, one that even antedates creation: the Father's plan to redeem sinners through the sacrifice of his Son, who would receive those sinners as a gift and indwell them through his Spirit, to bring them into the unending life and joy of God. Of all things that could have been on Jesus' mind in the hours before his arrest, trial, and crucifixion, it was this plan upon which Jesus dwelled and brought to his Father in prayer.

²⁰"My prayer is not for them alone. I pray also for those who will believe in me through their message, ²¹that all of them may be one, Father, just as you are in me and I am in you. May they also be in us so that the world may believe that you have sent me. ²²I have given them the glory that you gave me, that they may be one as we are one: ²³I in them and you in me. May they be brought to complete unity to let the world know that you sent me and have loved them even as you have loved me. ²⁴"Father, I want those you have given me to be with me where I am, and to see my glory, the glory you have given me because you loved me before the creation of the world. ²⁵"Righteous Father, though the world does not know you, I know you, and they know that you have sent me. ²⁶I have made you known to them, and will continue to make you known in order that the love you have for me may be in them and that I myself may be in them." (John 17:20-26)

Who are we? We are today those who believe in Jesus through the message of his apostles (v. 20). We are also those who are given by God as a gift to Jesus (v. 24). Those given to Jesus believe in Jesus.

To whom are we given? We are given to the Beloved. Jesus reveals in this prayer that he was loved with an everlasting love, one that existed before the world was (vv. 23, 24, 26). A loving Father gives gifts because he is good and because he longs to see his child's joy. Jesus the Son is completely full of his Father's own glory and excellence (John 1:14, 18; Colossians 1:15; 2:9; Hebrews 1:3). Because there is nothing more admirable or beautiful in the whole universe than God himself, God must enjoy and behold and love his Son with an unsurpassed love.

Who are we (again)? We are therefore given to Jesus as a gift coming from the overflow of God's own love for his Son. If we are given to the Son as a result of God's love, then we must know two things: First, the Father would not give his Son what is not valuable or prized. No loving Father would give junk to his children (see Matthew 7:11); he gives the best. So we are truly precious to God. This shocks me, because in my theological tradition (Reformed) it is the lowliness and sinfulness of humanity that are so often emphasized that we neglect the value we have in God's eyes.

Second, we can know that just as fully as the Father wants his Son's good and happiness, and as we belong to the Highest in Heaven, we know that God can only be for our good. He would not scorn his Son nor disparage his own gift to him. We can know that God is ever for us, because possessed by his Son we too are to become Christlike children.

For what purpose are we given? Given to the Son and belonging to him, Jesus reminds his Father that "you . . . have loved them even as you have loved me" (v. 23). In Christ we are loved by God to the same extent as Christ himself! We too, in Christ, have been loved before the creation of the world, before the beginning of time (v. 24). We are now also the object of God's joy and held fast near his heart. He will fight for us until the end of time, to purify us as a bride for his Son, and to bring us home to dwell with him and drink forever from his river of delights (v. 24; Psalm 36:8). We are given to the Beloved to be loved.

On what basis are we so dear, co-equal with Christ? "I [am] in them, and you [are] in me," Jesus says (v. 23; cf. v. 26). The Son is in perfect fellowship with his Father, and we share in communion with the Son by faith and through the work of the Spirit (John 14:16 ff.). How can we, so ugly and marred by sin, be loved? Because this perfect Son has taken upon himself the stain and deformity of our sin and has put it to death forever in God's sight. In Christ we too rise out of the grave and stand upon Mount Hermon in radiant white and hear "This is my son, whom I love" (Mark 1:11; 9:7).

What does Jesus do for those he loves? At the end of his prayer Jesus proclaims that "I have made you [Father] known to them, and will continue to make you known in order that the love you have for me may be in them and that I myself may be in them" (John 17:26). Jesus, who is endowed with the fullness of God, makes God's name--all that God is--known to us. This he does by having purchased the Holy Spirit with his blood and sending him to illuminate God's Word to us. Jesus' greatest desire for those he loves is that we would know and see God's glory, a glory and wonder and beauty made known through Jesus (v. 24). As we know God better and better, we trust him more and more. This faith-life, this fear-of-the-Lord, is the very life of Jesus as God's perfect servant, the true Man. And so the more and more we know God through Christ, we find that the love God has for Christ is also in us (v. 26).

But beyond that, as Christ dwells in us and is formed within us, something else happens: we find that we love the Father more and more too. When Jesus prays "that I myself may be in them," he is praying that we would be filled with obedient, glad love for the Father. And because Jesus' prayers are always effectively heard by the Father (John 11:41-42), we can know this for sure: one day we will be free from all lesser affections and, beloved in Christ, we will see and love our tender Creator and Redeemer and find our heart's home in him.

John 17: Given through the Cross

2010-03-21T09:55:00.004-04:00

John 17 is what many call Jesus' "high priestly prayer." In it he prays for himself (vv. 1-5), his present disciples (vv. 6-19), and all who would come to believe through the disciples (vv. 20-26). Throughout this prayer, Jesus refers to believers as those whom God has given to him (vv. 2, 6, 9, 24). It is said that these people belonged to God the Father (v. 9), which is implicit in the fact that he is the one who gives them to Jesus. These people are also given to Jesus "out of the world" (v. 6), that is, not all of the world's people are given to Jesus. We know this because of verse 2: "For you granted him authority over all people that he might give eternal life to all those you have given him." We already know that not all people will receive eternal life through Christ, for not all will repent and embrace him as Lord. This is the clear testimony of Scripture. But note also that Jesus, while possessing "authority over all people," only uses his position to give life to "all those you have given him." Being given to Jesus overlaps with receiving eternal life (cf. John 6:35-40; 10:26-29); they are one and the same.

Why are these people given to Jesus? Or how does he obtain them from God?

Acts 20:28 encourages overseers to "be shepherds of the church of God [some manuscripts have of the Lord], which he bought with his own blood." In Revelation we hear worshipers sing of Jesus the Lamb: "With your blood you purchased men for God from every tribe and language and people and nation" (5:9; see also 14:4). And Paul instructs the Corinthians that they now belong to Jesus because they were "bought with a price" (1 Corinthians 6:20). So the answer is, Jesus bought the church with his blood shed at the cross. The goal of his death was to receive his bride.

Does this contradict all this talk of being "given" the church in John 6 and 17? No. Rather, having lived a perfectly obedient life for his Father and dying to cleanse the stain of guilt and shame upon the world, Jesus is not only vindicated and given life in his resurrection. He is also given the church as his reward. This is hinted at even in the Old Testament: "Yet it was the will of the LORD to crush him [Jesus]; / he has put him to grief; / when his soul makes an offering for guilt / he shall see his offspring . . . . Out of the anguish of his soul he shall see and be satisfied" (Isaiah 53:10, 11 ESV).

This transaction between Jesus and his Father, that Jesus would come to save the elect and win them for himself so that they would glorify God forever, is sometimes called the "covenant of redemption." It is an eternal pact within the Godhead planned before the world existed (2 Timothy 1:9; 1 Peter 1:20; Revelation 13:8 NIV). But for what reasons are we given to Christ? What does that do for us? I'll turn to this in my next post.

Evolution Rap

2010-03-17T18:13:00.003-04:00

Whether you love Evolution or hate it -- ya gotta love this rap by Tom McFadden at Stanford. It's a dead-on parody of "'93 Till Infinity" by the Souls of Mischief.

Now that I'm wrapping up my Genetics unit in school and I'll begin teaching Evolution next week, you might expect more posts to come.

Hymns for Haiti

2010-03-13T16:18:00.003-05:00

For those of you in the RVA (and if that means nothing to you, then this isn't for you):

Next weekend Alex Mejias is putting on a "Hymns for Haiti" benefit concert at West End Presbyterian Church to raise funding for Compassion Internationa l in Haiti. Mejias is a talented young musician who, much in the vein of Indelible Grace and RUF, adapts classic evangelical hymns to modern arrangements so that their timeless truths can be heard and appreciated by modern worshipers.

Why am I posting this here? Because for the past five-plus years I have sponsored Janvier Delson, a boy in Melinette, Haiti. Delson is now 13 years old. In Melinette most people are unemployed, and the average employed person only earns about $50 per month. It has been cool to trade letters with this "pen pal" of mine in Haiti while knowing that my $28 per month is able to help provide his family with food, clothing, and medicine. While in Melinette and in Haiti public schools can be scarce, Compassion's Child Development Centers give children education they need to help them grow spiritually, academically, socially, and personally.

So if you're in the Richmond on March 20, please consider attending this concert.

A Face To Reframe

2010-03-05T22:48:00.003-05:00

When I lived in Turkey, I remember being stunned the first time I saw someone there with Down syndrome. It struck me: it took almost two years in a city of 12+ million people to see someone with this condition. Either meiotic nondisjunction is a rare occurrence in Turkish women, or people kept them hidden away. After asking around, I sadly found that it was generally the latter case. Down syndrome and other congenital defects are often looked down on as a source of shame for the family.

Beth Bruno, an American expat whom I got to know while living over there, has put her photography skills to work by creating A Face To Reframe. It's a project in which Turkish children with disabilities were given cameras and allowed to define beauty. And as it turns out, no matter what you think someone looks like on the outside, they share the same sense of beauty, virtue, and creative artistry that even the best of us have. Check it out.

How close should you live to your church?

2010-03-01T20:44:00.006-05:00

I've been wondering off-and-on this year: How important is it to live nearby to the church you worship in/with? (Here I am referring to the church as a building where the baptized gather for weekly worship.)

Of course in years past, when people lived among ethnic enclaves within either a more distinct rural or urban setting, and at best had one car--and forget expressways--this wasn't a real question. In my German- and Pole-stocked childhood hometown of Bay City, Michigan, there were three options: Catholic churches for the Poles, Catholic churches for the southern Germans, and Lutheran churches for the northern/western Germans. Churches were everywhere, and everyone near Germania St. was German, and over by Kocscuisko you were a Pole. Every Lutheran church belonged to the Missouri Synod and used the same liturgy, hymnal, and sermon texts. It just didn't matter.

But nowadays we have a smorgasbord of church options. What happens if the "best" church is farther away from a "good" or even "so-so" church? And how far is "too far"?

Certainly I think it can be difficult for a church's members to invest themselves in a church if they live far away. People are less likely to come to other meetings or take up opportunities to serve if they have to drive thirty minutes instead of five. And I think living far away also hinders one's ability to buy into a church's vision and outreach. A church's mission focus ought to be the neighborhood around it. But if your church is in the middle of the city, and you live fifteen miles out in the suburbs, how much harder might it be to invest your heart in city-dwellers whom you may walk past on Sundays but who aren't truly your neighbors?

Anyway, I'd appreciate any feedback and thoughts you have to offer.

Are we there yet?

2010-02-04T18:34:00.004-05:00

I'm really not a navel-gazer. Honestly. But I am often acutely aware of how far the condition of my heart is from that of the New Man, Jesus, into whose likeness I am being re-created by the Holy Spirit (Romans 8:29; Colossians 3:10). I've written about how puzzling sanctification (growth in Christlikeness) can be for any earnest disciple. After reading this article by Mark Galli I am reminded again of this issue: Why is it taking so long for us Christians to love like our Teacher and Master? Why aren't we being--gasp--transformed?

For starters, we are being transformed. To say otherwise is to call the Holy Spirit a liar when he says that "we all, with unveiled face, beholding the glory of the Lord, are being transformed into the same image from one degree of glory to another. For this comes from the Lord who is the Spirit" (2 Corinthians 3:18-19 ESV). There are two reasons, however, we don't see this transformation so clearly. First, the holier we become and the more we learn to rid ourselves of idols and instead trust in and love God, the nearer we draw to God and experience a truer vision of him. "Submit yourselves, then, to God. Resist the devil, and he will flee from you. Come near to God and he will come near to you" (James 4:7-8). The difficulty lies in the fact that as we are sanctified and draw nearer to God, we see greater depths of his majesty, wisdeom, holiness, and love. In this light, we see just how much further we have yet to go before we fully bear his image--and this can lead us back to despair and repentance. But seeing our own shortcomings is really evidence that we are maturing and that the Holy Spirit is working within us, perfecting our union with Christ.

Second, it's not really about our transformation! Or at least not totally, not yet. Gazing in the mirror tends to put the focus on us, rather than on the God who saves, on the Righteous One, Jesus Christ, whose own active righteousness alone is what counts before God for our security and acceptance. And while it would be remiss to say that salvation is not also for the purpose of conforming us to Christ's image--now in holy living and worship of God, and in the future in a redeemed body (Romans 8:28-30)--it can become easy for present transformation to obscure the other gospel realities of our "spiritual blessings in the the heavenly realms in Christ Jesus" (Ephesians 1:3-14)--forgiveness, reconcilation, adoption, sealing, etc.--all of which are definitive, free, and present possessions of the believer.

Iain Campbell on Law and Gospel

2010-02-01T12:51:00.006-05:00

Iain Campbell writes thus on a blog post at Reformation21:

One of the marks of grace in both Old and New Testaments is a love for God's law. The church needs that; and we need wisdom to highlight this without going down the road of legalism. I love the versification of Ralph Erskine (1685-1752) who says in one of his 'gospel sonnets':

Thus gospel-grace and law-commands

Both bind and loose each other's hands;

They can't agree on any terms,

Yet hug each other in their arms.

We need to divide the truth rightly in order to show the validity of this insight. Without law we cannot define sin or righteousness, and without the imputation of these objective realities there can be no atonement. Without an objective atonement, in which the sanctions of the law are met, there can be no Gospel.

The Point of Grace

2010-01-22T08:16:00.007-05:00

Mark Galli has posted another thought-provoking article in Christianity Today about how our desires for God to transform us and the world may be masking a real desire for our own alleviation of discomfort at our own sin or sin in the world. This, he argues, is not God-love but self-love which taints even our desire to repent of sin and seek God and his will. Often in Presbyterian liturgies I've heard prayers confessing that we ought to "repent of our repentance." This made sense to me only so far as I thought it was about repenting of any sort of pious effort to gain God's mercy, but Galli's article puts a slightly different, clarifying spin on this notion.*

This leaves me to think about two questions:
1) Why do I desire transformation in my life/his life/her life/the world? Is it because such would truly bring greater honor and pleasure to God my King? Or is it because it would make my life better? In view of my last post, I have to ask: Do I truly hate what is going on in my students' lives because it grieves God, or is it because it's causing them to fail my class and act out, making my job more difficult and not validating me as a competent teacher?

2) When I seek God, confess my sins, and ask for his Holy Spirit to fill me, upon what do I place my hope for salvation and change? The right mindset is that when the day is done, no matter what I may feel, desire, or do, if God isn't gracious to me and the Incarnation and the Cross and the Resurrection aren't true, I'm dead. God alone must save. And he does!
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*By the way, in case you're confused after reading this or Galli's article, please do not misread me. I do not believe that our confession of sin and our seeking of God is for nought, nor that human will and action profits nothing before God. The biblical testimony is that God's saving mercy is upon those who turn and cling to him as their sole hope and surety. Galli's point is that we can't find any comfort in our own repentance or sickness of ourselves; our comfort is alone in the God who saves and in his Cross.

In the Power of the Evil One

2010-01-20T21:39:00.005-05:00

This year at my high school has been a real eye-opener. Teaching in general has shown me that my home life and family situation as a child was far better than most average kids' in America. But even more so, my new school is giving me an education. Sadly, I hate what I'm learning, and the past few days have nearly brought me to tears.

1) Richmond may not be Chicago's South Side, but it can be a violent place. We have fights at least weekly, if not several days per week. Last week a female student of mine clawed up another girl. There was blood on the sidewalk, along with tufts of weave. It was nasty. Then on Tuesday after lunch, outside my classroom a girl slapped a guy, who responded by straight up punching her in the face/head. She collapsed to the pavement. Kids are constantly talking about solving problems through violence. "Shut up or I'll punch you in the face" is actually pretty common. I also recently overheard, "She ain't no friend to you; she ain't shit to you. You should go beat the shit outta her and put her in her place." A few of my students even stayed late after school devising a plan for what to do if one of them got shot or hurt while walking home.

2) A student in my seventh period biology class, A.G., moved down from New Jersey, where her brother was shot and killed a few years back. Her teenage sister was also stabbed to death by another girl in 2008. I found out last night that A.G. was listed on the Virginia Missing Persons Registry, having gone missing back in March.

3) Today P.A., a student in my fourth period biology class, came in with no backpack and had his head down on the desk all day. (He usually is eager to share the latest baseball news with me.) I asked him if anything was wrong, and he wrote these words on a sheet of paper:

Death
Cuts
Accident
Mom

What he did next startled me: He pulled back his sleeve to reveal about ten parallel razor cuts on his right forearm. I told him that whatever tough stuff he was going through, he didn't have to go through it alone, and this surely wasn't the solution. I assured him that I am a safe person to talk with and that I really care for him.

4) I have had a few students this year who were temporarily homeless and moving every few days or weeks. I also have had three students in foster care who switched foster parents during this year, which really messed them up. A few others entered my class late, having spent the earlier part of the year in juvenile detention.

As if all this weren't enough, tons of my students are failing. It's literally--and psychologists and social workers will corroborate this--that students are trying to fail. If they have positive expectations and actually try to reach them, yet do not succeed, they feel like a failure. So why not just not try? That way, failure won't reflect poorly on their ability. Failure will just be a result of not trying. Other students act out in class in order to try to provoke me to anger or to get kicked out of class so that they can say, "I failed because Mr. Hall got mad at me and kicked me out of class," thereby placing the locus of blame outside of themselves (or so they reckon).

If they're not failing, then many are stuck in a morass of hopelessness. They have few goals in life or dreams of what they could be and do after high school, and at this point many are too far behind to reach those goals. All they can do is hope to experience a little pleasure and approval today and get through the day. If they can, then that's a success. With their perspectives so out of whack, degradation and banality reign: new shoes, Lil' Wayne, sex, gold-covered teeth ("fronts"), sex, Gucci Man, cell phones, sex.

The Apostle John wrote that "the whole world lies in the power of the evil one" (1 John 5:19). Sadly I see every day that this is true. It nearly crushes me some days to see the hopelessness of these kids' lives--kids who are otherwise bright and longing for love and meaning and approval. They and their world have fallen so far from the glory of God and from wholeness and shalom, the abundant life which God desires for them. When Jesus came to Lazarus's tomb at Bethany and saw the devastating, life-erasing effects of sin and death, he was "deeply moved [or indignant] in his spirit and greatly troubled" (John 11:33). Some days I feel his same indignation in my soul over how messed up these great kids are, yet I wonder: What can I, as one person, do about this so late in the game?

Will you do the one thing that can make a difference and join me in praying in Jesus' name for my students and all the millions of others like them?

So That the Blind Will See

2010-01-05T17:45:00.004-05:00

Why did Jesus come? It's a question often asked at this Christmastide. (The celebration of Epiphany on January 6 is the twelfth and final day of Christmas on the traditional church calendar.) Among the myriad statements in the Gospels, particularly in John's, one answer directly from Jesus is this: "For judgment I have come into the world, so that the blind will see and those who see will become blind" (John 9:39).

At first glance this seems super harsh. And it is. Jesus said that he has come "for judgment" so that the spiritual elitists who think that by their own wisdom they have a corner on God will never really come to a full, savory knowledge of God. In this passage Jesus is directly rebuking the Pharisees who are far more children of Satan than of God (John 8:41-47). This is, after all, why they are "blind" to who Jesus really is in the first place; their god and father has blinded them (see 2 Corinthians 4:4).*

But the judgment of which Jesus speaks is in fact a miracle of compassion on a sinful world blinded by Satan. As his death was at hand, Jesus spoke again of the judgment he would bring. "Now is the time for judgment on this world; now the prince of this world will be driven out. But I, when I am lifted up from the earth, will draw all men to myself" (John 12:31-32). His royal judgment is in fact on Satan and his deceptive powers to which mankind has succumbed for eons. But no more! Jesus longs so fully for his people, sinful and wandering as they are, to see "the light of the gospel of the glory of Christ, who is the image of God" and "the light of the knowledge of the glory of God in the face of Christ" (2 Corinthians 4:4, 6). The very revelation of God which Jesus brings through his judgment is that of his mercy, compassion, and reconciling love. But the goal is not a flourish of emotion or a "divine romance." It is Jesus' passion to open our eyes to God's glory and magnitude and worth, so that we might find our greatest delight and wonder in who God is and gladly entrust our lives to him as our Good Shepherd. And if this is so, will he not gladly do so both for us and for others, for whom we pray and with whom we share the gospel? Lord, help my unbelief!

_____________
*I think it's highly ironic to read this in conjunction with John 9:1-2. "As he [Jesus] went along, he saw a man blind from birth. His disciples asked him, 'Rabbi, who sinned, this man or his parents, that he was born blind?'" The Pharisees too were blind from birth to the truth of God which they, as God's covenant people, had abundantly received ("those who see . . . "). This blindness comes from being one in nature with their own God-hating father, the devil (8:44). Both they and their parent had sinned, that they were born blind!

Questions for the New Year

2010-01-03T12:14:00.010-05:00

Tim Challies posted a link to Donald Whitney's "Ten Questions for the New Year." I know that without frequently slowing down and stepping back from my own day-to-day life, it's easy for me to just go through each day without much thought. But keeping in mind the future (see the previous post) and the goal of our lives, "to glorify God, and enjoy him forever" (Westminster Shorter Catechism, Q & A 1), I think it's good and necessary to evaluate our lives and not "run aimlessly," but purposefully (1 Corinthians 9:24-27).

Below are Whitney's ten questions, with my own preliminary responses. (Twenty more can be found at the link above.)

1. What's one thing you could do this year to increase your enjoyment of God?
I want to grow in being hospitable and openly generous with my time, space, and money. I think the more we ween ourselves from our own needs and concerns and trust God to be open to others, really reveals to us his great provision and builds in us his heart for others.

2. What's the most humanly impossible thing you will ask God to do this year?
I would continue teaching at HHS and to rely upon God's unfailing love to sustain me in the "famine" that teaching there can often be or feel like (Psalm 33:19).

3. What's the single most important thing you could do to improve the quality of your family life this year?
Make consistent prayer time a priority with Olivia. We started off really strongly in that but have faded as life's busyness built up.

4. In which spiritual discipline do you most want to make progress this year, and what will you do about it?
Praising God through music, poetry, and writing -- I do not sing hymns or praise songs much outside of corporate worship, and I feel like doing this would bring much more joy, rest, and contentment to my life.

5. What is the single biggest time-waster in your life, and what will you do about it this year?
Ha! This is probably blogging and stuff on the Internet. We'll no longer have cable, so that probably won't be a big distraction.

6. What is the most helpful new way you could strengthen your church?
Along with Olivia, I want to establish stronger relationships with people at our church and simply get into people's lives and sharpen one another with God's Word (Proverbs 27:17) to find practical, tangible ways we can walk out of sin and into the God-glorifying freedom and hope of the gospel. We want especially to do this through having a generous, open home.

7. For whose salvation will you pray most fervently this year?
My brother Jordan and some of my co-workers.

8. What's the most important way you will, by God's grace, try to make this year different from last year?

9. What one thing could you do to improve your prayer life this year?
Set aside a small amount of time each day, both with my wife and alone, in order to develop the consistency I once had; and keep a list of others' needs to keep from focusing on myself alone.

10. What single thing that you plan to do this year will matter most in ten years? In eternity?

Back from the Future

2010-01-02T11:30:00.011-05:00

As 2009 came to an end and the new year came, I found myself also reading about the end of "this present evil age" and the beginning of the fullness of "the age to come"--that is, I read through Revelation.* One thing that strikes me about this book is that in it God reveals history's (read: His story's) end even while we're yet living in the midst of it. It's often said that we're on a "spiritual journey" or that "life is a story to be discovered," or "take up the pen and write your own story." Even the great German poet Rainer Maria Rilke urges us to "live the questions now" so that perhaps "someday far in the future, you will gradually . . . live your way into the answer" (Letters to a Young Poet, 4). But God, however, has already given us the destination and the resolution. Revelation calls us to live with the future certain and clear: The Lamb who was slain is really the victorious King of kings and Lord of lords. He triumphs over all that is evil and selfish and impure, and he alone holds the keys to a blessed, joyful future of peace and gladness in the presence of God. We know that Good (God and his church) wins and Evil (Satan, the world, and fallen human desires opposed to God) loses. The question becomes, as frequently begged in Revelation, Whose side will you be on? Will you be one who, with Christ, overcomes?

The Bible is chock full of eschatology, the teaching about the "last things." Knowing the end from our place in the middle of the story ought to be an amazing thing. We're able to live backwards from the future and choose our side right now. We learn that if we choose by acts of our will an unrepentant way of life that is self-seeking, impure, lustful, and insubordinate to God, then nothing but unmitigated suffering is stored up for us. But we also learn that if by submission to Jesus we "wash our robes in the blood of the Lamb" (7:14; 22:14) and long for holiness, purity, and righteousness--living out what the Holy Spirit works within us as we are united to Christ by faith--then we will find everlasting refreshment, peace, and joy in God.

Of course, the story ends with a wedding feast, the great celebration in which Christ the Bridegroom is joined to his Bride, the church (19:7-8; 21:2). If our future as baptized Christians is in union and fellowship with Christ as in a marriage, then what is today but our time of engagement and devoted preparation? St. Paul picked up on this when he warned the Corinthian church that "I promised you to one husband, to Christ, so that I might present you as a pure virgin to him. But I am afraid that just as Eve was deceived by the serpent's cunning, your minds may somehow be led astray from your sincere and pure devotion to Christ" (2 Corinthians 11:2-3).

During the months of my engagement to Olivia before our wedding, we knew with utmost concern that we had to remain pure. We knew that any sort of stumbling during the engagement would be devastating and costly enough to us, and grievous to God. But it was really the hope of having the most possible freedom and enjoyment on our wedding day and of preparing for a lifetime of marriage that drove us to watchfulness, patience, and self-control. And it was so worth it! If that was for a "mere" human marriage that serves mainly to purify one another for the Day of Christ, then how much more should we concern ourselves with the Wedding Day to come! If I found so much happiness and rejoicing in the love of our mutual dedication to one another for our own earthly marriage, how much more wonderful and amazing will be our delight in Christ if we devote ourselves wholly to him?

______________

*I am not saying that Revelation is strictly future-oriented and that all within it or within the Kingdom of God awaits the future. Certainly the gospel message is that in Jesus Christ the kingdom (reign) of God (basileia theou) has already come to this world and is beginning to beat back the darkness of sin and the evil one. I also believe that Revelation is probably best understood as several different images about the span of history from the New Testament era through time to the final Judgment, the Day of the Lord.

Will the Real "Father Christmas" Please Stand Up?

2009-12-24T09:18:00.003-05:00

On this Christmas Eve (er, Christ-tide Eve; I'll have none of this "mass" popery ruining my holiday! :-)), I thought you might wish to read about the real "Father Christmases" of the past. Neither the real Saint Nicholas of Asia Minor, nor the recent Santa Claus, Father Christmas was a figure who urged people to be thankful to God for all his gifts and blessings--predominantly that of his favor in Christ--and to give to others in charity, goodwill, and neighborly love. And I thought Christmas was all about getting huge gifts!

Merry Christmas to all, and to all a good night!

Merry Christmas!

2009-12-23T21:29:00.003-05:00

My stupendous wife Olivia noticed two days ago that Tuesday's sunset time was 4:56 P.M., one minute later than on Monday. Sure enough, we had hit the winter solstice. This is something I think is so cool about Christmas: Regardless of when Jesus was actually born, I think it's fitting that his coming is celebrated in conjunction with the winter solstice. After all, Jesus is the Light of the world (John 8:12). Even before his birth, prophecies told of him as a sunrise or "dayspring" (KJV) bringing the dawn of God's redemption and light from heaven down to mankind.

By the tender mercy of our God, the dawn from on high will break upon us, to give light to those who sit in darkness and in the shadow of death, to guide our feet into the way of peace.
(Luke 1:78-79, NRSV)

As the news of Jesus spreads, the darkness is being beaten back; it never could understand or overcome this mysterious little babe born in Bethlehem's shadows (John 1:5; 1 John 2:8). As the days grow longer toward the full summer sun, so one day too will Jesus be the radiance and glory of the world (Revelation 21:22-24).

This Christmas, I hope that even a little flickering candle of God's love, which has come alongside us in Jesus, will grow to give you hope, joy, and peace. Amen.

When the Son Gets in Our Eyes

2009-12-18T20:57:00.003-05:00

Carolyn Arends has written a clever but truthful article for Christianity Today about how we can't really see God aright until we see Jesus. It's worth the few minutes it takes to read.

"No one has ever seen God, but God the One and Only, who is at the Father's side, has made him known." (John 1:18)

Advent Resolutions

2009-12-14T21:22:00.005-05:00

Chapters 24 and 25 of the Gospel of Matthew teach us about the second advent of our Lord Jesus Christ and how to prepare for it. As such, throughout the ages these chapters have found themselves as frequent texts for Advent homilies. One parable Jesus employed was that of ten virgins who waited through the night for the bridegroom to come and to leave for the wedding feast (25:1-13). Five were adequately prepared for his coming, with plenty of oil for their lamps. The others, however, were not so wise, and did not bring enough oil. Consequently, when the wedding party arrived, they had to leave to buy more oil and were left to wait behind in the dark. The end result was that the foolish women were shut out from the feast. Jesus' concluding admonition is that we must, like the wise young women, "keep watch, because you do not know the day or the hour [of my arrival]."

As I've been studying the Gospel of John, I'm reminded that Christmas isn't exactly always good news. For many, the arrival of the Word-made-flesh revealed their hearts as hateful toward God and his light (see, e.g., John 3:17-21). In fact, Jesus told the whole city of Jerusalem that their doom had been sealed precisely because God had visited them, but they had not recognized him nor received him (Luke 19:44). Elsewhere in the Psalms (2, 72, 110) and Prophets (Isaiah 9) we are reminded that when the Messiah comes, he will destroy all that is opposed to him and life under God's holy reign.

Jesus may, like the bridegroom of his parable, be "a long time in coming," but we need to be prepared for him. So in this vein I wish to repost something I had read and posted about a few years back--our need for "advent resolutions," if you will, rather than New Year's resolutions. (This was written by Michael Jacob, a Roman Catholic theologian.)

. . . what Christians do (or should be doing!) during Advent and leading up to Christmas is a foreshadowing of what they will do during the days of their lives that lead up to the Second Coming; what non-Christians refuse to do during Advent, and put off until after Christmas, is precisely a foreshadowing of what they will experience at the Second Coming.

We Christians are to prepare for the Coming of Christ before He actually comes -- and that Coming is symbolized and recalled at Christmas. Non-Christians miss this season of preparation, and then scramble for six days after the 25th to make their resolutions. By then, however, it's too late -- Christmas has come and gone. Our Lord has already made His visitation to the earth, and he has found them unprepared. This is precisely what will take place at the Second Coming, when those who have put off for their entire lives the necessary preparations will suddenly be scrambling to put their affairs in order. Unfortunately, by then it will have been too late, and there will be no time for repentance. The Second Coming will be less forgiving than the Incarnation. There will be no four-week warning period before the Second Coming, like we get during Advent. There will be no six-day period of grace after the Second Coming during which to make resolutions and self-examination, like the secular world does from Dec. 26 until Jan. 1.

What might such "Advent resolutions" look like? Here are a few Scriptures to mull over.

1) Find ways to actively serve others in love, especially fellow Christians. (Matthew 24:13; 25:31-46; 1 Thessalonians 3:12-13; Hebrews 10:24; 1 Peter 1:13, 22).

2) Pray that Christ would be your All, your sole joy and hope, rather than any vacation, year-end bonus, or Christmas gift. (1 Timothy 6:6-10, 17-19; Hebrews 9:28; 1 Peter 1:3-21)

3) Ask God to reveal unrighteousness in your life and show you ways to repent and to walk in obedience to his will. (Titus 2:11-14; 2 Peter 3:11-13; 1 John 2:28-29)

4) Give generously of your time, money, and abilities, living out your hope that investing in an eternal future is more important than your Roth IRA. (After all, the kingdom of God will never need a federal bailout.) (Matthew 25:14-30; 1 Timothy 6:17-19)

Veni veni Emanuel!

2009-12-08T06:11:00.004-05:00

Christmas is supposed to be a time of peace, tranquility, and joy. And judging by the number of ads on the TV, radio, and newspaper, Christmas--ahem, the Holidays--are already here. But Advent is a time of having to wait in darkness for peace and light to come. In Advent, as the days get shorter and the night lengthens toward the solstice, we are still waiting for our consolation (Luke 2:25) and looking forward to our redemption (2:38). "O come, O come, Emmanuel" is our song; "Joy to the world! The Lord is come!" yet awaits the future. Of course, in our place in history the Christ has come, bringing God's nascent kingdom with him. But the fullness of his peace- and righteousness-dealing awaits a day yet to arrive.

This week I have acutely felt this tension. My wife has been quite ill and had lost her voice; the housing search has proven largely unfruitful and still up in the air; the reality of tough, long, lackluster days at school wears on me; and if we don't move in the next week we may be unable to go back up north to our respective family homes for Christmas. It's not that life feels totally out of control, but there are enough nagging challenges, disappointments, and loose ends to feel rattled and insecure. I feel like I'm growing older and more aware of others' lives. Weird.

Come, Thou long-expected Jesus,
Born to set Thy people free;
From our fears and sins release us,
Let us find our rest in Thee. (C. Wesley)

On Saturday night as Olivia and I sat in our darkened living room with no lights on, save for a lone candle and the Christmas tree, I pondered all these things. In the midst of the weight, I strangely felt little worry or panic. I wondered instead--even felt sure of--all the ways we would see God's gracious deliverance, goodness, and faithfulness through it all, his bereket. The refrain of God's Word is "Do not fear, only believe" (Mark 5:36). As my pastor reminded us this weekend, life is never out of control; it's simply out of our control. I know that in the end God always comes through--in his own time and on his own agenda and terms, revealing himself to us along the way, so that we might thank and praise him (Psalm 30:11-12). "Weeping may remain for a night, but rejoicing comes in the morning" (30:5).

So right now, Lord Jesus, we long for you to come and bring your Throne and the Regeneration. It's hard to know we may have to wait how many years?--fifty? sixty? seventy? Yet even now may this hope of your sovereign power and love be our strength and give us peace as we wait for you.

The LORD sits enthroned over the flood;
the LORD is enthroned as King forever.
The LORD gives strength to his people;
the LORD blesses his people with peace.
(Psalm 29:10-11)

Veni veni Emanuel!

The Gospel Is the Power of God for Sanctification

2009-11-30T21:56:00.008-05:00

As Olivia and I have been deciding upon which church congregation to call our family and home here in Richmond, we've been met with a bit of a strange phenomenon as we've worshiped in the Presbyterian churches here (West End, Stony Point, and City Church): Every week's sermon dwells largely on a message of the complete sufficiency of Jesus' death and resurrection to atone for our sins and bring us new life, and the freedom of forgiveness and sonship we find in him. In like fashion we are also called to leave behind our vain idols and our self-made attempts at righteousness to embrace alone this Savior. It's not that in other churches the gospel was merely something that "got you saved," and then you got busy doing other stuff for God. The other churches were really good at helping wandering sheep learn what a sanctified life looks like and how to practically live a life transformed by the Holy Spirit.

At any rate, this apparent dichotomy--or, perhaps more accurately, this change in emphasis--has caused Olivia and me some consternation over how someone really grows as a disciple who learns from Christ and submits his whole life to the Lord's reign. But whatever steps and teaching might be necessary to guide us in putting off the old Adam and putting on the new, and knowledgeably walking in fear-of-the-Lord, the wind in our sails to move us down the path of discipleship is clear. "The gospel," says the apostle Paul, "is the power of God for salvation to everyone who believes" (Romans 1:16). Paul doesn't say this Good News is just the power of God for justification; it's the power for all of salvation--our freedom from God's wrath over sin (justification), our freedom from shame and for sonship (adoption), and our freedom from the reign of sin in our lives so that we become more truly human and alive to God (sanctification).

I mention this because Confessing Evangelical, a British Lutheran blogger, has put up a wonderful post about love for Christ, not the law's demands, being the power to change us. He quotes from a well-worn book among Lutheran pastors, Bo Giertz's The Hammer of God. Please take the time to read it; it's excellent.

Words of Thanks / The World Needs Mentors

2009-11-15T21:20:00.005-05:00

With that said (see my previous post), I want to extend a word of heartfelt gratitude to those men who have graciously come alongside me at points in my Christian walk and have shown me, through the examples of their lives, through prayer, through God's Word, through counsel, and through excisive, challenging questions what it looks like to be a man who is also a disciple of Jesus Christ.* So if by chance you're reading this, know that I'm thinking of you with great fondness, thanks, love, and appreciation:

Greg King
Bryan Kulczycki
Lee Cogan
Tom Stark
Steve Van Sloten
Stephen Herwaldt
Men's small group at URC: Scott Lawton, Matt Herwaldt, Jon Ehrlich
Bros on STINT, especially Dan Tietz and Lucas King
Tom Wangler
John Spina
Phil Stowers
Brad Schreiner

Many of these are men older than me who in some way took me under their wing for a time and showed me the ropes of the Christian life. I really think that what young men need throughout their youth, their adolescent years, and into adulthood is the courageous care of older men. We need men who are willing to give their time, counsel, and prayers. We need men who will listen. We need men who will be mentors who bring us alongside them and share their lives. We need men who are bold enough to challenge us in the errors of our ways, yet who are able to do so with tenderness and compassion. We need men who, like Paul, can say, "We loved you so much that we were delighted to share with you not only the gospel of God but our lives as well, because you had become so dear to us" (1 Thessalonians 2:8). Likewise the world needs women who will mentor the younger generations, who will "train the younger women to love their husbands and children, to be self-controlled and pure, to be busy at home, to be kind, and to be subject to their husbands, so that no one will malign the word of God" (Titus 2:4-5).

Thank you to all the men and women who care enough.
______________
*This is not exhaustive, and if you feel left out, please forgive me!

Adulthood

2009-11-15T19:36:00.005-05:00

I remember hearing someone lament a while back that in present-day America, we no longer have any sort of rite by which a boy is declared a man (or, similarly perhaps, by which a girl becomes a woman). Perhaps this lack of affirmation or guidance has led many youth to find "manhood" in sexual exploits or gangs. In others it might be manifested in the continuation of adolescence well into one's twenties: still living at home, watching sports and movies all the time, playing video games, failure to hold a steady job; or wanting your whole life to look like some rapper's exploits on MTV.

A few themes have stuck out to me about what real maturity or adulthood is made of. These are things I've mostly learned myself as I've grown to my nearly twenty-eight years of age. Others I've learned from spending forty hours per week with teenagers who think they're mature and wise but are often far from it. So what makes an adult?

1. The willingness to do whatever is necessary right now, whether you like it or not. Getting up at 5:30 A.M. is not fun. Neither is cleaning the house or foregoing a television show for the sake of being prepared for the next day at school. It also might be inconvenient to have to drop everything and make an important phone call to the bank. But perhaps the biggest thing I've learned about being an adult is that when something's important and needs to get done, you just do it. No one is going to be watching your back, urging you, "Did you pay that bill today?" and no one is going to be there to clean up your messes. This is where the responsibility rubber meets the road.

2. The ability to think and plan long-range instead of seeking immediate gratification. It's common to view teenagers as reckless kids who think they cannot die; and perhaps that's true. But what is pretty evident to me is that many teens have little or no long-range vision for what they wish to do in life and how their decisions today will influence their futures. How many people would honestly pursue casual sexual relationships outside of marriage if they thought about what life would be like with an STD or with a child? How many kids goof off in school only to find that they can't get into college and can't get a job with a salary or benefits? How many would spend hundreds of dollars per month on clothing, food, or hairstyles instead of paying off debts, saving it, or investing it? We live seventy, eighty, or ninety years, and having to struggle for decades because of what seemed like a good idea for a moment is no wise way.

3. Finding internal pleasure and pride from long-term, patient achievement in the face of obstacles. In a culture that encourages immediacy in nearly all things (microwave ovens, high-speed Internet, "in-depth news coverage" that is little more than a headline with a few sound bites) it's nearly impossible for some people to imagine doing something that takes a long time. Television shows have shortened our attention span so that family problems are neatly resolved within the space of 23 minutes of programming. Everything is quick, and it had better be enjoyable right now (#2). This comes back to bite me every day in class when I hear students complain "This reading/writing/whatever is too much work!" or the teacher's worst nightmare, "When am I ever going to need to know this? I'm not going to be a scientist!" I love the challenge of learning. It sucks to feel like a failure or less than perfect in the middle of things--be it writing a paper for a class I'm taking, working out an issue with my wife, training for an 8k race, or figuring out how to improve my teaching--but knowing that I've accomplished something challenging provides a source of satisfaction. Many of my students give up when an assignment poses difficulties for them, or they put forth little effort so that it won't reflect poorly on their self-image when they fail. But not only are they missing out on a chance for pride and joy; they're also failing to develop the persistence and patient endurance that are necessary for the obstacles in life that will inevitably come: relational strains, arguments, poor working conditions or unemployment, financial duress, etc.

4. Acknowledging that you are not the center of the world, and that your well-being really demands that you seek the welfare and interests of others. Jean Piaget and other cognitive psychologists have long noted that greater awareness of other people and elements in the world is a factor that develops as one ages. This is only natural. But there's another type of awareness that demands accountability, respect, compassion, and love. Some people remain totally self-seeking, fixed on their own interests alone and indifferent or even callous toward others; others reach out but remain myopic in their worldview. Neither allows real maturity. The sooner we recognize that we really do depend on and benefit from others for life and happiness--others whom our words and actions can seriously grieve and injure--the sooner we can move on toward a healthy and whole life. I think this is why marriage and children really sober a person and knock him out of any delusion of independence. I've already become keenly aware of how little others factored into my decision making until I began dating Olivia. Now that we're married, that has been amped up several degrees. Everything I do and say affects her; we're "one flesh" (Genesis 2:24). I cannot even imagine what this will be like if and when we are blessed with children.

St. Paul said that when he became a man, he left behind his childish ways (1 Corinthians 13:11). What else do you think makes for an adult? What are other "childish ways" to grow out of?