Christianity 201

April 22, 2019

Hope Through the Resurrection of Christ

Filed under: Christianity - Devotions — paulthinkingoutloud @ 5:33 pm
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by Russell Young

The hope of all who will dwell eternally with the Lord is accomplished through his death and resurrection. Peter has written, “Praise be to God and the Father of our Lord Jesus Christ! In his great mercy he has given us new birth into a living hope through the resurrection of Jesus Christ from the dead, and into an inheritance that can never perish, spoil, or fade.” (1 Pet 1:3) The word “through” is “a primary preposition denoting the channel of an act.” (Strong’s Greek Dictionary) That is, the resurrection of Jesus Christ is the channel that gives new hope into an eternal inheritance; his resurrection does not accomplish the inheritance but gives hope for it. This makes sense when considering other texts.

Before his crucifixion the Lord said, “But I tell you the truth: It is for your good that I am going away. Unless I go away, the Counsellor will not come to you; but if I go, I will send him to you.” (Jn 16:7) The Lord had to be resurrected to send the Counsellor or Spirit and it is the Spirit who gives life. (Jn 6:63) The resurrection of Christ is “the channel” through which God’s gift, the Spirit, is given. Paul taught now that “we have been released from the bondage of the law we serve in (are in bondage to or are a slave to) the Spirit and not in the old way of the written code.” (Rom 7:6) It should not be mistaken! Having been released from the law the confessor is now in bondage to the Spirit who was given through the resurrection of Christ.

The New Covenant is a covenant of the Spirit (2 Cor 3:6) and the hope of every confessor rests in his or her commitment to keeping it. Peter wrote of the need to be on guard against the “error of lawless men.” (2 Pet 3:17) Lawless men teach the absence of law; however, the law of the New Covenant is the Law of the Spirit of life (Rom 8:2) or the law of Christ (1 Cor 9:21). This is important! The confessor’s living hope comes through the resurrection of Christ and his provision of the Spirit so that his law might be honored.

Some understand that the believer’s eternal hope is accomplished through being raised with Christ– that those who confess belief have been raised with him and remain with him. Paul wrote, “Since then, you have been raised with Christ, set you hearts on things above, where Christ is seated at the right hand of God.” (Col 3:1) “Raised” means “roused or revived in resemblance” to Christ. (Strong’s Greek Dictionary) With the cleansing provided by Christ’s blood offering the confessor has been freed of sins (“past” Heb 9:15) and resembles Christ in purity. The confessor is not raised and seated with Christ but has been made pure. He or she has been given a “living hope” so that as Paul says, “we may live a new life.” (Rom 6:4).

Paul has addressed the security that comes from being “in” Christ. “Therefore, there is now no condemnation for those who are in Christ Jesus.” (Rom 8:1) This thought should provide comfort and induce commitment. It is the dead in Christ who will be raised first at his return. (1 Thess 4:16) The problem is that not all confessors (possessors of the Spirit) will not remain in Christ. The Lord warned that those who do not produce fruit would be cut out of him. (Jn 15:2) John wrote, But if anyone obeys his word, love for God is truly made complete in them. This is how we know we are in him: “Whoever claims to live in him must live as Jesus did.” (1 Jn 2:5−6 Italics added)

Even Paul declared his lack of certainty about being resurrected (Phil 3:11−12) and that he wanted to become more like Christ in his death (to sin); he still had more living to do which would bring more opportunity to sin and continued need to overcome. A person’s resurrection to life or damnation will be based on his or her “doing” while in his or her body. (Jn 5:29)

Easter Sunday commemorated the resurrection of Christ and it is through him that the Spirit is given that we, too, might have a living hope through the defeat of sin by the power of the Spirit. The resurrection of Christ is the channel of the believer’s hope. “Christ in you, [your] hope of glory” (Col 1:27) and Christ is the Spirit. (2 Cor 3:17, 18) Believers must continue to use all that has been provided to “work out (complete, finish) their salvation with fear and trembling.” (Phil 2:12) Without the resurrection of Christ there would be no Spirit, and without the Spirit their would be no life and no hope.



Russell Young’s column appears here on alternate Tuesdays. His book, Eternal Salvation: “I’m Okay, You’re Okay” Really? is available in print and eBook in the U.S. through Westbow Publishing, Amazon, and Barnes and Noble; in Canada through Chapters/Indigo.

To read all of Russell’s contributions here at C201, click this link. There is also an extended article at this link.

 

August 9, 2018

Shall We Make Alterations to Jesus?

by Clarke Dixon

Does what the Bible say about Jesus fit you or would you like to make alterations? You love Jesus but perhaps you would rather he did not make such exclusive statements like “I am the way, the truth, and the life. No one comes to the Father except through me” (John 14:6)? We might prefer that he had said “I am a way, one truth among many, one road to life, and people can come to the Father in various ways”. In our pluralistic day we might be tempted by a view of Jesus that seems more inclusive of other religions.

In New Testament times, Christians were being tempted by an early form of teaching later known as Gnosticism. This teaching speaks of Jesus, but does concur with what the Bible teaches about him. The apostle John deals with this temptation in a letter known as 2nd John. In John’s letter we discover three reasons to resist the temptation to make alterations to Jesus.

First, if it is not the Biblical view of Jesus, then truth falls off a cliff. John uses the word “truth” four times in the opening verses, then in verse seven he warns against deception:

Many deceivers have gone out into the world, those who do not confess that Jesus Christ has come in the flesh; any such person is the deceiver and the antichrist! 2 John 1:7

The Gnostics were making alterations to Jesus to fit their worldview, rather than making alterations to their worldview to fit Jesus. They were messing with truth.

Why are you a Christian? Is it because you were raised a Christian? This can be a great introduction to Christianity, but is not, in fact, a reason to embrace it. Why was John a Christian? It was not because he was raised a Christian. He gives us some clues in 1st John:

1 We declare to you what was from the beginning, what we have heard, what we have seen with our eyes, what we have looked at and touched with our hands, concerning the word of life— 2 this life was revealed, and we have seen it and testify to it, and declare to you the eternal life that was with the Father and was revealed to us— 3 we declare to you what we have seen and heard so that you also may have fellowship with us; and truly our fellowship is with the Father and with his Son Jesus Christ. 1 John 1:1-3 (emphasis mine)

John was a follower of Jesus because he met Jesus, learned from Jesus, saw Jesus crucified and then risen from the dead. John was an eyewitness, he knew these things to be true. John does not write a warning against heresy because he is concerned about religion, but because he is concerned about truth. If we do not follow a Biblical view of Jesus, then truth falls off a cliff.

Second, if it is not the Biblical view of Jesus, then love falls off a cliff. Love is a prominent theme in John’s letter:

4 It has given me great joy to find that children of yours have been living the life of truth as we were commanded by the Father. 5 And now I am asking you — dear lady, not as though I were writing you a new commandment, but only the one which we have had from the beginning — that we should love one another. 6 To love is to live according to his commandments: this is the commandment which you have heard since the beginning, to live a life of love.

7 There are many deceivers at large in the world, refusing to acknowledge Jesus Christ as coming in human nature. They are the Deceiver; they are the Antichrist.  2nd John 1:4-7 (NJB)

You might think it strange that I would include verse seven, about deception, along with verses five and six, which speak about love, but in fact John connects them. Verse seven begins with a rarely translated connecting word ‘for’. We might give a rough summary of the line of thought like this: “It is great to find your children living according to truth. Now you, yourself, must double down on living a life according to truth, a life of love, because false teachers are coming, and they have a very different ethic than the love ethic you learned from the teaching and example of Jesus.”

Love is important to the Christian because Jesus, in his existence, life, teaching, death, and resurrection, is an expression of God’s love. If Jesus is something other than that, then love is no longer the main thing. Under the gnostic teaching facing the Christians in John’s day, the main thing was the separation of the body from the spirit. This led to an ethic of either extreme asceticism, because you must care less about your body, or extreme indulgence, since you could care less about your body. Either way, a life of love was no longer the main thing.

There is a popular notion that all religions lead to a very similar ethic. However, some religions in the history of the world have required human sacrifice. Not all religions lead to the same ethic and not all religions are equal. Christianity offers love as the main ethic, for Christianity was born out of God’s love. We won’t be strongly pursuing a love ethic if we are listening to an alternate views of Jesus. If all religions lead to God, then who are we to condemn human sacrifice as an unloving practice? If it is not the Biblical view of Jesus, then love falls off a cliff.

Third, if it is not the Biblical view of Jesus, then souls will fall off a cliff. John speaks of this in verse 9:

Everyone who does not abide in the teaching of Christ, but goes beyond it, does not have God; whoever abides in the teaching has both the Father and the Son. 2 John 1:9

If Jesus was not executed then raised, we still have a separation from God problem.

But isn’t Jesus being too exclusive when he says “no one comes to the Father but by me”? A specific problem calls for a specific solution. Suppose my motorcycle stops running and a mechanic tells me that I need new ignition coils. Will I then say, that sounds too exclusive, perhaps we should replace the carburetors, tires, wheel bearings, and piston rings? A specific problem calls for a specific solution and nothing else will help. Our sin problem calls for a God’s grace solution. When Jesus says he is the way the truth and the life and that no one can come to the Father except through him, he is not being arrogant, but accurate. Greater effort can not deal with our separation from God problem. More religion just makes things worse. Only the grace of God will help us, and that grace has been expressed through Jesus. If we are not sharing a Biblical view of Jesus, then souls will fall off a cliff.

Accurate teaching about Jesus is important enough that we should not allow false teachers to set up shop:

10 Do not receive into the house or welcome anyone who comes to you and does not bring this teaching; 11 for to welcome is to participate in the evil deeds of such a person. 2 John 1:10-11

In other words, when heresy knocks, don’t send Jesus out to make room for the heretic.

We may be tempted to run after alternative views of Jesus, but truth, love, and souls are in danger of being destroyed if we do. While it might sound tempting, if Biblical teaching about Jesus is not at the heart of our Christian faith, then our Christian faith has lost its heart.


(The full sermon can be heard here or through iTunes podcast here, while available. Unless stated otherwise, Scriptures are taken from NRSV)

June 22, 2018

Fire & Brimstone – Part 2

Filed under: Christianity - Devotions — paulthinkingoutloud @ 5:33 pm
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by Clarke Dixon

We have already seen the reality of the judgement of God, that separation from God and His goodness is real and therefore hell is real. But what does it mean to “go to hell”?

There are three possible views on hell which could be summarized by the words fire, torment, and destruction.

Fire: The first takes the language used in the Bible about hell most literally and those who hold this view think those in hell will literally experience everlasting fire along with everything else mentioned.

Torment: The second view holds the language around hell to be metaphorical, but still very descriptive of experience. Those who hold this view don’t think those in hell will experience literal everlasting fire, but will experience everlasting something, and that something will be bad.

Destruction: The two former views reflect what we call ‘eternal conscious torment’ and are considered to be the more tractional views. The third view is different. Let us look at this third view more closely since many of us already know the traditional views.

Remember that time Luther posted his 95 theses which helped spark the move from what tradition taught to what the Bible taught? John Stott called for a similar move in the last century:

As a committed Evangelical, my question must be—and it—not what does my heart tell me, but what does God’s word say? And in order to answer this question, we need to survey the biblical material afresh and to open our minds (not just our hearts) to the possibility that Scripture points in the direction of annihilation, and that ‘eternal conscious torment’ is a tradition which has to yield to the supreme authority of Scripture.  – John Stott.

You can read that passage in its context here.

Is it possible that hell, the experience of separation from God and his goodness, could be summed up by ‘destruction’ rather than ‘everlasting conscious torment’? Does the Bible teach that? Let us consider the same passages we looked at in the last post when we asked if God’s judgement was real:

. . . then the Lord God formed man from the dust of the ground, and breathed into his nostrils the breath of life; and the man became a living being. Genesis 2:7

And the Lord God commanded the man, “You may freely eat of every tree of the garden;  but of the tree of the knowledge of good and evil you shall not eat, for in the day that you eat of it you shall die.” Genesis 2:16-17

Adam is given the gift of life and is warned that the consequence of rebellion against God is death. Nothing is said about eternal eternal conscious torment at this point.

Then the Lord God said, “See, the man has become like one of us, knowing good and evil; and now, he might reach out his hand and take also from the tree of life, and eat, and live forever”— 23 therefore the Lord God sent him forth from the garden of Eden, to till the ground from which he was taken. 24 He drove out the man; and at the east of the garden of Eden he placed the cherubim, and a sword flaming and turning to guard the way to the tree of life. Genesis 3:22-24 (emphasis added)

Adam and Eve did rebel against God and the consequences started to fall into place. Here, at the very first sin, the consequence of rebellion is framed as death, not everlasting conscious torment. This death and life theme is reflected when Paul brings up Adam’s sin and the resurrection of Jesus:

But in fact Christ has been raised from the dead, the first fruits of those who have died. For since death came through a human being, the resurrection of the dead has also come through a human being; for as all die in Adam, so all will be made alive in Christ. 1 Corinthians 15:20-22 (emphasis added)

In that same chapter on the resurrection, Paul does not speak of going to heaven rather than hell as we might think he would. He speaks of eternal life made possible through the putting on of immortality:

What I am saying, brothers and sisters, is this: flesh and blood cannot inherit the kingdom of God, nor does the perishable inherit the imperishable. Listen, I will tell you a mystery! We will not all die, but we will all be changed,  in a moment, in the twinkling of an eye, at the last trumpet. For the trumpet will sound, and the dead will be raised imperishable, and we will be changed. For this perishable body must put on imperishability, and this mortal body must put on immortality.
When this perishable body puts on imperishability, and this mortal body puts on immortality, then the saying that is written will be fulfilled:

“Death has been swallowed up in victory.”
  “Where, O death, is your victory?
Where, O death, is your sting?”

The sting of death is sin, and the power of sin is the law. 57 But thanks be to God, who gives us the victory through our Lord Jesus Christ. 1 Corinthians 15:50-57

The focus here is on life versus death, rather than heaven verses hell. The Bible does speak elsewhere of the unrepentant also being raised for judgement. But from this passage in Corinthians we can infer that the unrepentant will not receive the wonderful gift being celebrated by Paul here, namely the gift of being clothed in imperishability and immortality. We should note here that the concept of the immortality of the soul is a Greek concept that has more to do with Platonic philosophy than Biblical teaching. Our souls have not been around for eternity, they were created. Adam and Eve could have enjoyed everlasting life in the Garden, but sin messed that up. Our default without Christ is mortality. God, however, graciously offers the gift of eternal life in Christ.

For the wages of sin is death, but the free gift of God is eternal life in Christ Jesus our Lord. Romans 6:23

This last verse reminds us of the doctrine known as the penal substitutionary atonement of Jesus. That is a fancy way of saying that Jesus paid the wages of sin on our behalf. No one believes that Jesus is experiencing eternal conscious torment on our behalf.  He experienced death, and in a mysterious but real way, separation from the Father and His goodness.

Consider, finally, these verses that speak in a matter of fact manner of everlasting life versus destruction.

For God so loved the world that he gave his only Son, so that everyone who believes in him may not perish but may have eternal life. John 3:16

For the message about the cross is foolishness to those who are perishing, but to us who are being saved it is the power of God. 1 Corinthians 1:18

But what about those passages that speak of everlasting torment? When Biblical teaching which has the sound of metaphor is placed next to Biblical teaching which sounds quite matter of fact, perhaps we should consider the matter of fact statements to be pointing to facts, and the metaphor to be poetic. “The wages of sin is death” is a matter of fact statement and so, in fact, sin without the atoning work of Jesus will lead to death, separation from the presence and goodness of God. That “there will be weeping and gnashing of teeth” (Matthew 8:12) is a poetic way of saying that to experience separation from God and his goodness, to experience death, is utterly regrettable. That too, is a fact! But to take the “weeping and gnashing of teeth” as a factual description of the experience of separation from God may not be what is intended.

Likewise, when Jesus speaks of hell he often is being poetic by using the word “Gehenna”. Gehenna was locatable on a map and was a place of idol worship, including the incredibly evil practice of sacrificing children. The people of Jerusalem ended up burning their garbage there. When Jesus speaks of people going to Gehenna, in the Sermon on the Mount for example, the idea is that if you want to appeal to your own righteousness, then you will end up being taken out with the trash. Perhaps what we learn through the poetry of Jesus’ words on hell should not be lost by forcing them to become a scientific description.

Which view of hell is correct? I’ll leave that up to you to research further and decide (A good start is to read both John Stott and J.I. Packer on the topic). Whichever view is correct, we agonize over our loved ones who do not know Christ. Whichever view is correct, we agonize over anyone who would choose to be separated from God and His goodness. Whichever view is correct, we thank God for His wonderful love and grace.

Is it time to bring back fire and brimstone? Whichever view on hell we think is correct, are we witnesses that hell is eternal conscious torment, or that Jesus rose from the dead and is Lord, even over death? Keep in mind that our unbelieving friends do not yet believe in hell. They already believe in death. The Good News is that though “the wages of sin is death”, “the free gift of God is eternal life in Christ Jesus our Lord.” That is the Good News we share. We don’t need to be angry fire and brimstone preachers to do that.


Clarke Dixon is the pastor of Calvary Baptist Church in Cobourg, Ontario, Canada.

Listen to a 31-minute sermon of this topic.

April 20, 2018

The Duplicity of the Sadducees

Today’s author is here at C201 for the first time today, though I have encountered his writing before. David Ettinger has been widely published including “various LifeWay publications, Single Parent magazine (Focus on the Family), Zion’s Fire magazine, and Real Life magazine.” David was born and raised in a Jewish family in New York, and converted to Christianity in 1986.

What’s reproduced below begins about a third into the article, so if you’d like to know more about the Sadducees, I strongly encourage you to click the title below.

A Brief Look at the Sadducees

This is the second in a short series of brief blogs on some of the “players” who had a major role in the four Gospels: the Sadducees, Pharisees, and, to a lesser degree, the Essenes. The first was “The Sadducees, Pharisees, and Essenes: The Precursor.”

Religious Beliefs
Unlike the Pharisees, the Sadducees did not accept all of the Hebrew Scriptures, but only the first five books known as the Pentateuch: Genesis, Exodus, Leviticus, Numbers, and Deuteronomy. Ironically, in this way they were similar to the lowly-regarded Samaritans (read my blog, “A Brief Look at the Samaritans”).

Furthermore, they did not believe in the concept of an afterlife, which at that time was gaining great popularity in Judaism, particularly among the Pharisees (and is clearly taught in the Book of Daniel). They also rejected the belief of angels, demons, resurrection from the dead, and apocalyptic predictions of the last days. They likewise did not accept the oral law as developed by the Pharisees.

What they did advocate was the animal sacrifices at the Temple and the role of the priesthood.

The Sadducees and Jesus
Perhaps the most famous confrontation between Jesus and the Sadducees concerned their questioning Him on an issue regarding marriage and, especially, the resurrection of the dead. This, of course, was disingenuous on the part of the Sadducees because they did not believe in the resurrection; their goal was to discredit Jesus, not to discover truth.

In Matthew Chapter 22, the Sadducees ask Jesus the following:

Moses told us that if a man dies without having children, his brother must marry the widow and raise up offspring for him. Now there were seven brothers among us. The first one married and died, and since he had no children, he left his wife to his brother. The same thing happened to the second and third brother, right on down to the seventh. Finally, the woman died. Now then, at the resurrection, whose wife will she be of the seven, since all of them were married to her? (vv. 23-28).

The question is preposterous and Jesus exposes the duplicity of the Sadducees while at the same time shaming them most deservingly. The Lord replied:

You are in error because you do not know the Scriptures or the power of God. At the resurrection people will neither marry nor be given in marriage; they will be like the angels in heaven. But about the resurrection of the dead – have you not read what God said to you, “I am the God of Abraham, the God of Isaac, and the God of Jacob”? He is not the God of the dead but of the living (vv. 29-32).

One would think that after being taken so soundly to the theological woodshed the Sadducees would reflect, reconsider, and repent. However, as Jesus elucidated, the Sadducees did “not know the Scriptures” nor did they know “the power of God.” They were ignorant on both counts, and had no desire to overcome their spiritual shortcomings.

The Sadducee “Legacy”
It is no wonder that absolutely NONE of the writings of the Sadducees have been preserved. All we know about them is what we read in the Bible and extra-biblical sources. They were theologically limited, have left nothing in writing for the generations to come, and denied both the messiahship and Deity of Jesus Christ.

This is the lamentable legacy of a sect of men who lived at the same time of Christ, interacted with Him, witnessed the miracles He performed, but in the end denied Him.

 

 

April 1, 2018

When the Mountains Shake

Today we introduce a new writer to you, Darren Colwell whose site is called To See Jesus. Darren is a pastor in Ogden, Utah. Click the title below to read at source.

An Empty Tomb and Shaking Mountains

Mount Sinai

18 For you have not come to what may be touched, a blazing fire and darkness and gloom and a tempest 19 and the sound of a trumpet and a voice whose words made the hearers beg that no further messages be spoken to them.

 Heb 12:18–19*

When God met with Moses on Mt. Sinai the holiness of God descended and there was darkness, gloom, thunder, and earthquakes. The whole mountain shook under the weight of the glory of God. One man went up that mountain to meet with God and reveal him to his people. The result was the 10 commandments, God’s moral and perfect law, and the pattern for an earthly meeting place, the Tabernacle. The Tabernacle was a design of sheer grace. God, the Most High, would meet with his people in a tent. But the Tabernacle also signaled complete separation. The Levites were encamped around it to ensure no one came close, and within it there was the outer court, the Holy place, and the Holy of Holies, and it was only in this last place that God would meet with his people. He would meet with one person, once per year (on the Day of Atonement), and only through blood. That blood would be poured out on the Mercy Seat and it was there that God would meet with his people (Ex. 25).

Mount Calvary

45 Now from the sixth hour there was darkness over all the land until the ninth hour. 50 And Jesus cried out again with a loud voice and yielded up his spirit. 51 And behold, the curtain of the temple was torn in two, from top to bottom. And the earth shook, and the rocks were split.

Mt 27:45, 50-51

Jesus, likewise, went up a mountain to meet with God on behalf of his people. As the holy wrath of God was poured out on Christ there was darkness and gloom and the earth shook. But this time God didn’t send our representative down the mountain with an earthly pattern for a meeting place. Jesus, himself, was the meeting place. He is the temple of God. And as Jesus entered into that Holy of Holies for us his blood was poured out upon the Mercy Seat (the word in Ex. 25 is the same word for propitiation–the wrath-absorbing sacrifice) so God could meet with us. Through Christ’s death the earthly temple and all of its separation was ripped in two by the very hand of God. Jesus met with God so we could meet with God face to face, covered in the blood of Christ. The God who dwells in unapproachable light became approachable! But this isn’t the last time the earth will shake.

Mount Zion

22 But you have come to Mount Zion and to the city of the living God, the heavenly Jerusalem, and to innumerable angels in festal gathering, 23 and to the assembly of the firstborn who are enrolled in heaven, and to God, the judge of all, and to the spirits of the righteous made perfect, 24 and to Jesus, the mediator of a new covenant, and to the sprinkled blood that speaks a better word than the blood of Abel.

Heb 12:22–24

26 At that time his voice shook the earth, but now he has promised, “Yet once more I will shake not only the earth but also the heavens.” 27 This phrase, “Yet once more,” indicates the removal of things that are shaken—that is, things that have been made—in order that the things that cannot be shaken may remain.

Heb 12:26–27

Jesus will shake the earth one more time. The first time he revealed his law and his holiness (this was grace that a people might know and worship him). The second time he destroyed the spiritual separation we have from God and made a way into the Holy of Holies for us. The third, and last, time he will shake the earth to remove all that is temporary and usher in the New Heavens and the New Earth where we will dwell with God forever.

When Jesus left the tomb that Easter morning so long ago there was another earthquake. Death was defeated and tomb was emptied. Jesus walked out victorious. His death on the cross, the empty tomb, the shaking of the earth, point us forward the last shaking when all will be removed except God and his people in his permanent kingdom. So let us draw near to him while we still have time, for, “Our God is a consuming fire!” (Heb. 12:29).


*All scriptures ESV

 

Today is Christianity 201’s 8th Birthday!
While Christ’s resurrection is the dominant theme in our thoughts today, Christianity 201 concluded its eighth year yesterday, and now begins year nine of providing devotional content and Bible study discussion material. Our motto continues to be “digging a little deeper.” My hope is that we’ve provided helpful resources for your devotional and Bible study reading and have introduced you to many new authors who are doing the same online.  ~Paul

March 29, 2018

Can a Dead Messiah Be the Real Messiah?

by Clarke Dixon

We may be surprised to discover that not everyone was wondering if Jesus could be the Messiah as he went around teaching and working miracles. When Jesus asks the disciples who people think he is, notice what does not make the list:

27 Jesus and his disciples left Galilee and went up to the villages near Caesarea Philippi. As they were walking along, he asked them, “Who do people say I am?”
28 “Well,” they replied, “some say John the Baptist, some say Elijah, and others say you are one of the other prophets.”
29 Then he asked them, “But who do you say I am?”
Peter replied, “You are the Messiah.”
30 But Jesus warned them not to tell anyone about him. Mark 8:27-30 (NLT emphasis added)

Why did “Messiah” not make the list of who people thought Jesus might be? Jesus was not fitting their expectations for a Messiah. Jesus was going around teaching and doing amazing love focused things. But he was not building an army. A Messiah was expected to prepare for and lead a revolution, a rebellion against Rome, not a revolution of the heart.

Expectations also come into play during the week before Jesus’ execution. The week begins with Jesus clearly and loudly declaring that he is the Messiah by the way he rode into Jerusalem on a donkey. And Jesus could not be more clear before the high priest:

61 Then the high priest asked him, “Are you the Messiah, the Son of the Blessed One?”
62 Jesus said, “I AM. And you will see the Son of Man seated in the place of power at God’s right hand and coming on the clouds of heaven.” Mark 14:61-62 (NLT)

The high priest, of course, does not agree that Jesus could be the Messiah, and neither do the crowds shouting “crucify him” at the instigation of the religious leaders (Mark 15:9-14). The people are expecting a revolution and some kind of shock and awe from the Messiah. Wasn’t that what the Old Testament promises were pointing to? Shouldn’t the Messiah be like Moses and the splitting of the Red Sea and the drowning of the enemy armies? Never mind destroying the enemy, standing before them was a seemingly weak and pitiful man in the custody of the enemy. Then he was executed. The suffering and death of Jesus seemed to be a contradiction of the what the Messiah was expected to be about.

Who was right? Jesus, or the religious leaders and crowd?

When looking at expectations, we should recognize that Jesus himself, on several occasions, tells clearly and also insinuates that he is to suffer and die. (See 8:31, 9:30-32; 10:32-34; 12:1-12; 14:8; 14:17-25; 14:27-31). At his arrest, Jesus makes an important observation about this suffering and death:

48 Jesus asked them, “Am I some dangerous revolutionary, that you come with swords and clubs to arrest me? 49 Why didn’t you arrest me in the Temple? I was there among you teaching every day. But these things are happening to fulfill what the Scriptures say about me.” Mark 14:48-49 (NLT emphasis added)

As we read about the death of Jesus in the Gospel of Mark, we begin to see how much a suffering Messiah is intricately connected with the Old Testament. There are quite a number of references and allusions which help us make the connection between the death of Jesus and the promises of the Old Testament Scriptures:

  1. In Mark 15:24 there is an allusion to Psalm 22:18: “they divide my clothes among themselves, and for my clothing they cast lots.”
  2. In verse 26 the inscription “King of the Jews”points us to the prophecies of a coming king.
  3. Bible scholars teach that verse 33 and the darkness coming over the land points us to “the Day of the Lord” spoken of in Joel 2:10; Amos 8:9; and Zephaniah 1:15.
  4. In verse 34 Jesus quotes Psalm 22:1.
  5. In verse 38, immediately following the last breath of Jesus which is the most significant moment in Mark up to this point, the curtain of the temple tears from top to bottom. This is symbolic of the fulfillment of the Old Testament promise of a New Covenant and a new way of relating to God.
  6. In verse 42, the mention of the Day of Preparation reminds us that all this is happening on a significant Jewish holiday, the Passover. We can think of the words “when I see the blood, I will pass over you” (Exodus 12:13). A just and holy God must bring judgement against sin. However, Jesus is the sacrificial lamb. The whole sacrificial system of the Old Testament therefore points to the Messiah.

All this goes to show that the suffering and death of Jesus is not a contradiction of the Old Testament promises, but part of the fulfillment of them.

Following Easter the disciples were very certain that Jesus was indeed the Messiah, and that the Old Testament Scriptures were pointing to him as Lord and Saviour. How were they so sure? And how can we be sure? One simple reason: Jesus rose from the dead. Had Jesus not risen from the dead, they would most likely have admitted that the religious leaders and the crowds were correct. Instead, they were willing to die for what they knew to be true. While we do not have time to unpack it all here, from a historical perspective there are good reasons for us today to believe Jesus rose from the dead. We do not just hope it is true despite the evidence. We can have hope, knowing that it is true based on the evidence.

Further, Jesus reinforced to the disciples following his resurrection how he is the fulfillment of the OT promises:

25 Then Jesus said to them, “You foolish people! You find it so hard to believe all that the prophets wrote in the Scriptures. 26 Wasn’t it clearly predicted that the Messiah would have to suffer all these things before entering his glory?” 27 Then Jesus took them through the writings of Moses and all the prophets, explaining from all the Scriptures the things concerning himself. Luke 24:25-27 (NLT emphasis added)

No doubt Isaiah 53 would have been a part of that, and I encourage you to read it.

Who was right? Jesus, who said he was the Messiah? Or the high priest, religious leaders, and crowd shouting for his execution? Could a suffering and dead Messiah be the real Messiah? Here is our answer: only a suffering, dead, and risen Messiah could be the real Messiah.


All Scripture references are taken from the NRSV

Listen to the audio of the full sermon on which this based (24 minutes).

clarkedixon.wordpress.com

May 3, 2017

Alive in a New Way

Luke 24: On the Emmaus Road

…As they approached the village to which they were going, Jesus continued on as if he were going farther. But they urged him strongly, “Stay with us, for it is nearly evening; the day is almost over.” So he went in to stay with them.

When he was at the table with them, he took bread, gave thanks, broke it and began to give it to them. Then their eyes were opened and they recognized him, and he disappeared from their sight. They asked each other, “Were not our hearts burning within us while he talked with us on the road and opened the Scriptures to us?” …

Luke 24: The appearance to the disciples

…They were startled and frightened, thinking they saw a ghost. He said to them, “Why are you troubled, and why do doubts rise in your minds? Look at my hands and my feet. It is I myself! Touch me and see; a ghost does not have flesh and bones, as you see I have.”

When he had said this, he showed them his hands and feet. And while they still did not believe it because of joy and amazement…

John 20: The appearance to Thomas

But he said to them, “Unless I see the nail marks in his hands and put my finger where the nails were, and put my hand into his side, I will not believe.”

Today we feature a new writer. Rev. Jesse Parker is the Incumbent at St. John the Evangelist Anglican Church in Port Hope, Ontario. I saw this article when it appeared in a local newspaper there and asked if we could share it with you here.

Alive in a New Way

In Japan when a piece of pottery breaks it might go to a craftsman who specializes in the art of Kintsugi, which translates to “golden binding.” This is the art of mending broken pottery with lacquer dusted or mixed with precious metal. Kintsugi treats breakage as part of the history of an object, as something beautiful to be displayed rather than something to be disguised.

In all of the resurrection stories in the gospels there is something different about the risen Jesus, something has changed. It is still him, but he is different. At the seashore, his disciples do not know him right away. On the road to Emmaus, Cleopas and his companion do not know their Lord until he breaks bread with them. In the upper room, Thomas is incredulous until Jesus invites him to touch the wounds of his crucifixion. There is something different, something has changed. The encounter with Thomas tells us something important, the risen Lord still bears the wounds of the cross. The risen Lord, whose body was broken on the cross, still bears the marks of that brokenness, and makes no attempt to disguise them, indeed he displays them for all to see. There’s no missing them.

The resurrection does not make the crucifixion moot, it does not mean that Jesus’s body wasn’t broken on the cross, it certainly does not mean that Jesus never really died. Instead the resurrection means that death did not have the last say. The resurrection restored Jesus to life, but to a new kind of life. Something had changed. Like a badly broken vessel repaired with precious metal, Jesus was given new life, but in a new way, not hiding that his body had been broken, not disguising his wounds, but displaying them.

Jesus shows us that resurrection means being alive in a new way. And in this is the full weight and measure of the Christian hope, that resurrection is something that we have a share in. At the last day, yes, when God will establish his Kingdom fully among us, we have hope of new life. But we also have hope to live as resurrection people right now. We have the hope of new life right now. In Christ’s resurrection is the hope that God can and will take all of the brokenness of our lives and redeem it.

That does not mean that our brokenness, our wounds, our cracks, will be gone as though they had never been there in the first place, but rather, that they will be changed into something new, something different, something beautiful even, a part of our history, not to be disguised, but to be displayed as the exquisite beauty of God’s own craftsmanship, working to make something new where previously there had only been fragments. Resurrection is possible for us right now, and it is the Risen Christ, still bearing the wounds of the cross even today, who shows us this.

April 27, 2016

Resurrection: The Big Picture

Filed under: Christianity - Devotions — paulthinkingoutloud @ 5:58 pm
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Clarke Dixon continues his Resurrection Facts series. To read them all, go to April 2016 entries at Sunday’s Shrunk Sermon, or for this post at source, click here.

•••by Clarke Dixon

When we are being honest, we may be more easily identified as Canadians than Christians. The passion of the typical Christian in Canada just does not seem to be of the same caliber as that of the apostles we meet in the pages of the New Testament. And if the Christians in Corinth in New Testament times were being honest, they would seem to be more easily identified as being Greek than Christian. As we learn in 1st Corinthians 15 their theology was influenced by Greek thinking, especially with regards to the afterlife. Their lacking theology could and would cause a lack in living for Christ:

Do not be deceived:
“Bad company ruins good morals.”
Come to a sober and right mind, and sin no more; for some people have no knowledge of God. I say this to your shame. (1 Corinthians 15:33-34)

In contrast, there is no doubt about Paul’s allegiance, passion, and priority: “And why are we putting ourselves in danger every hour? I die every day!” (1 Corinthians 15:30-31a) How is it Paul is so recognizably representing Christ than his birthplace,Tarsus, his religion, Jewish, or his citizenship, Roman, while the Christians at Corinth seem more Greek than anything? How is it Paul is passionate and we are often not? One reason is that he, and others like him, have a bigger and better picture of reality. They have a solid knowledge that Jesus is risen from the dead and that there will be a resurrection to life of anyone who is in Christ. That hope drives Paul to choose the dangerous and difficult path rather than an easier one:

If with merely human hopes I fought with wild animals at Ephesus, what would I have gained by it? If the dead are not raised, “Let us eat and drink, for tomorrow we die.” (1 Corinthians 15:32)

Paul, the other apostles, and many, many Christians down through the centuries have risked their lives, given their lives, lived their lives for Jesus, and shared the Gospel everywhere they went because they had a bigger and better picture of the reality of God’s love and eternal life. Paul in 1st Corinthians 15 was encouraging the Christians at Corinth to see this bigger picture and if we feel more Canadian than Christian, perhaps we ought to see it also. Here are a few things to think about:

Our vision of the afterlife may not be clear enough, we may need a bigger and better picture of eternal life. Paul’s vision of eternal life put his experiences of life in perspective: “I consider that the sufferings of this present time are not worth comparing with the glory about to be revealed to us.” (Romans 8:18) The notion of glory here is not to be missed. Paul speaks of this glory in what he says immediately before:

For you did not receive a spirit of slavery to fall back into fear, but you have received a spirit of adoption. When we cry, “Abba! Father!” 16 it is that very Spirit bearing witness with our spirit that we are children of God, 17 and if children, then heirs, heirs of God and joint heirs with Christ—if, in fact, we suffer with him so that we may also be glorified with him. (Romans 8:15-17)

Some people think the afterlife of the Christian consists of being a disembodied immortal soul sitting in clouds playing a harp, which of course sounds kind of boring and lacking in glory. That concept is not Biblical. The Bible points us to relationship. We are children of God, and remarkably co-heirs with Christ. We deserve to be neither. All attempts to describe what God has prepared for His children invariably fall short. We simply do not have the language yet to describe glory. Sadly most attempts to describe eternal life are missing God Himself, as if being home for Christmas is more about enjoying the view from the front porch than in enjoying the presence of loved ones.

Our vision of God with respect to the afterlife may not be clear enough, we may need a bigger and better picture of God Himself. The picture of disembodied souls flying around captures neither the capability nor desire of God. Indeed such a picture does not even require thinking of God’s presence, many people believing in their souls flying away to some sort of afterlife at death with no idea of God being a part of it. And it does not capture the grand span of Biblical theology. We can make it sound like God is on some sort of plan B, disembodied souls in eternity, because He could not pull off plan A spoken of in the first two chapters of Genesis. He is still on plan A and we look forward to bodily existence in the presence of God following our resurrection.

There is a wonderful thought of being reunited with loved ones in the afterlife. I once heard a pastor powerfully give an illustration of the death of a loved one being like a person taking a journey across a river. We are sad as we say our goodbyes, but upon arriving on the other shore, there is joy as loved ones are reunited. A beautiful illustration but with one problem. God was missing! And at funerals, even Christian ones, God is often is left out of the picture. We need a bigger and better picture of God Himself. To be in His presence will be astounding, more astounding, in fact, than being reunited with loved ones.

Our vision of Jesus with respect to the afterlife may not be clear enough, we may need a bigger and better picture of who Jesus is. Some who would call themselves Christian would qualify that by saying that Jesus was a great teacher, but just that, and being a Christian means being inspired by his great example and teaching. Jesus therefore has nothing to do with any kind of afterlife we might experience. The New Testament points to a far more divine picture of who Jesus is and what he accomplished. However, skeptics say this results from an evolving picture in the minds of Christians between the events of Easter and the writing of the New Testament documents. People’s memories would have changed they say. Indeed I recently heard a podcast where this was claimed along with appeals to an experiment where people had poor memories of the speeches of American Presidents. I was surprised at the comparison. There is no comparison! Jesus was unforgettable. His teaching astonished. His miracles astounded. His death and resurrection caused people, sinners and skeptics alike, to pick up their crosses and follow. He was unforgettable. The apostles were not changing their stories about Jesus, they were changing their lives for Jesus. They were willing to die, having a bigger and better picture of eternal life, having a bigger and better picture of Jesus and his role in the hope of eternal life.

Our vision of salvation may not be clear enough, we may need a bigger and better picture of God’s grace. Some think there will be no salvation. Some think that salvation can be earned, as if it is an easy thing for us to span the gulf that exists between a sinful creature and Holy Creator. Some think salvation is a right: “You created me, you owe eternal life to me.” Because of our sin, God does not owe us another minute of life either now or in the future. Salvation is God doing something for us we could never do for ourselves, something we do not deserve. There is far more to say about it, but when we truly understand God’s amazing grace, we sing the hymns of the faith with far more passion than than we can muster for our national anthem. When we grasp the depth of His grace, we will want to be known first as Christians, second as Canadians.

If we are lacking passion, it may be because we do not have a clear enough picture of eternal life, God, Jesus, and salvation. Like the Christians of Corinth we may want to trade in a theology shaped by society for the bigger and better picture we get in the Bible.

 

 

April 20, 2016

Resurrection: Dead in Adam, Alive in Christ

Wednesday contributor Clarke Dixon continues his Resurrection Facts series, begun last week. Click this link to read at source.

•••by Clarke Dixon

Have you ever had the experience of knowing something is coming and there is not a thing you can do about it? I remember vividly the first time I capsized a sailboat. You might think it would be a sudden thing and that you would find yourself in the water before you knew it. But it wasn’t. It seemed to happen in slow motion. With the boat laid over on its side, the hull slowly sank into the water. I even had time to say to my sailing partner that day “well, here we go.” We knew we were about to get wet and there was not a thing we could do about it.

The apostle Paul speaks of something coming that we can do nothing about: “For as in Adam all die.” (1 Corinthians 15:22) There is much that confirms this fact. History confirms it. Study the history of any era in any place and time and time again you will see the same thing has happened; “In Adam all die.” Look to science and the same thing is confirmed again. Indeed the news there is worse as scientists point out, quite matter of factly, that some day the sun will go out and the earth will be no longer life permitting. “In Adam all die.” Look to the arts, and there you will find many novels, poems, songs, music, paintings, and movies dealing with the theme of mortality and what is the meaning of life when “in Adam all die.”

Of course the Bible itself confirms that “in Adam all die.” We can look to the time death entered our world:

15 The Lord God took the man and put him in the garden of Eden to till it and keep it. 16 And the Lord God commanded the man, “You may freely eat of every tree of the garden; 17 but of the tree of the knowledge of good and evil you shall not eat, for in the day that you eat of it you shall die. (Genesis 2:15-17)

Adam ate the fruit. The consequence was death: “For the wages of sin is death.” (Romans 6:23). Some may point out that Adam and Eve did not in fact die that day. However, they did start dying that day. When the Bible says “for as in Adam, all die” the word for ‘die’ is in the present tense so could be translated “in Adam all are dying.” We tend to think we grow until we are 20, have a perfect body until we are 60 and then we start the ageing process. Being in my mid 40’s I can attest to this being untrue with the ageing process being quite underway. We actually begin the ageing process at conception. Our bodies are continually changing so that even while we are living, we are also dying.

To continue in the Greek, “in Adam all die” is also in the active voice. This means it is something we do, something we are responsible for. We can speak of this or that disease “taking us,” but in fact it is we who are doing the dying. We are responsible. Now some will deny this. “Put me in the Garden of Eden, I would have done better!” But when we are being honest we will relate to Paul who said:

21 So I find it to be a law that when I want to do what is good, evil lies close at hand. 22 For I delight in the law of God in my inmost self, 23 but I see in my members another law at war with the law of my mind, making me captive to the law of sin that dwells in my members. 24 Wretched man that I am! Who will rescue me from this body of death. (Romans 7:21-24)

“For as in Adam all die.” And there is nothing we can do about it.

Alive in ChristThat is the bad news. Is there any good news? Well yes, because we have only read one half of the verse so far: “For as in Adam all die, even so in Christ shall all be made alive.” (1 Corinthians 15:22). Back to the Greek; “All will be made alive” is in the future tense, so even if we feel we are presently dying, hang on, death is not the end of the story. When we are “made alive” we will have a new beginning within God’s grand story.

“All will be made alive” is also in the passive voice, meaning it is not something we do or are responsible for. Someone will do for us something that we could never do. This takes us back to verse 3 of 1st Corinthians 15 where Someone does something for us: “For I handed on to you as of first importance what I in turn had received: that Christ died for our sins in accordance with the scriptures.” All those sins we have committed that show we are no better than Adam and are sharing in the same fruit? Yes, Jesus died for those. The bad news gives way to very good news!

Wretched man that I am! Who will rescue me from this body of death? 25 Thanks be to God through Jesus Christ our Lord. (Romans 7:24-25)

23 For the wages of sin is death, but the free gift of God is eternal life in Christ Jesus our Lord. (Romans 6:23)

This is very good news indeed but we might be very typical and think it is all about us. We get to enjoy eternal life. But there is more going on here. The resurrection of the dead is not just about us.

Consider that back in the Garden of Eden there seemed to be new rulers in town. The serpent was powerful in temptation. Adam and Eve were powerful in exerting their own will and doing their own thing. Soon Cain was powerful in the ending of his brother’s life. And on it goes down through history with people wielding power and enforcing wills. “Just try to stop me God!” With all that exercise of power let’s read what happens with the resurrection of the dead:

Then comes the end, when he hands over the kingdom to God the Father, after he has destroyed every ruler and every authority and power. 25 For he must reign until he has put all his enemies under his feet. 26 The last enemy to be destroyed is death. 27 For “God has put all things in subjection under his feet.” But when it says, “All things are put in subjection,” it is plain that this does not include the one who put all things in subjection under him. 28 When all things are subjected to him, then the Son himself will also be subjected to the one who put all things in subjection under him, so that God may be all in all. (1 Corinthians 15:24-28)

That can all sound quite complicated, but it points to something very simple; God’s rule, God’s sovereignty, for God’s glory. While salvation is really good news for what it means for us, it is also about the glory of God. He is “all in all.” The spanner thrown into the works by the evil one, and by Adam and Eve, does not upset God’s apple cart at all. Despite Satan’s best efforts to drive a wedge between humanity and God, despite Adam and Eve’s sin, despite yours and mine, The LORD will be

. . . among mortals.
He will dwell with them;
they will be his peoples,
and God himself will be with them.
(Revelation 21:3)

God’s purposes will be accomplished, God’s Kingdom will come, God’s glory is intact.

Let us go back to the original question. Have you ever had the experience of knowing something is coming and there is not a thing you can do about it? The resurrection of the dead in Christ to eternal life is something Satan and the powers of evil know is coming  and there is not a thing they can do about it. When we repent and trust in the Lord Jesus, then our resurrection becomes something coming that no one can touch. Not because we are better than Adam, but because God is all in all.

All scripture references are from the NRSV except “For as in Adam all die, even so in Christ shall all be made alive” which is taken from KJV.

Image: Augsburg Fortress Bulletins

October 30, 2015

Serving Others

Acts 9:36 In Joppa there was a disciple named Tabitha (in Greek her name is Dorcas); she was always doing good and helping the poor. 37 About that time she became sick and died, and her body was washed and placed in an upstairs room. 38 Lydda was near Joppa; so when the disciples heard that Peter was in Lydda, they sent two men to him and urged him, “Please come at once!”

39 Peter went with them, and when he arrived he was taken upstairs to the room. All the widows stood around him, crying and showing him the robes and other clothing that Dorcas had made while she was still with them.

40 Peter sent them all out of the room; then he got down on his knees and prayed. Turning toward the dead woman, he said, “Tabitha, get up.” She opened her eyes, and seeing Peter she sat up. 41 He took her by the hand and helped her to her feet. Then he called for the believers, especially the widows, and presented her to them alive. 42 This became known all over Joppa, and many people believed in the Lord. 43 Peter stayed in Joppa for some time with a tanner named Simon.

Today’s devotional was found at the multi-author website The Domain for Truth, and the author of this piece is Jim Lee. Click the title below to read this at source, and then take a minute to browse other articles there.

Dorcas: Serving Others and the Resurrection

Have you ever met someone in your church who was a huge servant?  They did everything out of selfless love and generosity.  They did it to serve the LORD.  Ultimately it was for an audience of One.  They were very humble about their ministry.  Yet everyone knew about their service to the Lord despite how they quietly served.  Sometimes one only find out the extent of their service to the church after they had passed away.  So when such a servant departs, it is a great loss to the church.  Yet they also leave behind a great example of service to the Lord.

In Acts 9:36-43 we see such a woman who was an example of such a saint.  Her name was Dorcas, she followed Christ’s example of how to humbly serve the LORD for heavenly rewards and not for earthly recognition.  She reached out to widows and served others in love.  According to verse 39 she helped the widows by making them tunics and garments.   She also spent them “with them.”  Widows can be easily forgotten by others.  But not Dorcas who remembered the widows and thus she obeyed God’s command to honor and care for the widows (1 Timothy 5:3).

Then one day she got sick and died.  The people who knew her and her service to the Lord were heartbroken.  Look at verses 37-39 and what it says.  Notice how Scripture states that Dorcas’ body was not buried right away.  Which would be unusual if they were familiar with Jewish customs.  Did the disciples and her friends expect and hope that God would use Peter to bring about a miracle?  The LORD graciously answered their prayers as we see in verse 40-41.  As a result people come to know the Lord.  But then again even when Dorcas was alive the Lord was already using her testimony.

While this story has the unusual twist that God brought her back to life through Peter, we too must consider our service to God in light of the future resurrection that is promised to believers.  Are you motivated to serve God and those in your community out of loving obedience to Christ?  Does the thought of one day meeting your Savior face-to-face make you want to love others in a way that pleases Him?

Reflection and Discussion

  • Do you know anyone that is like Dorcas in your life?  Consider how their example can encourage you to serve the Lord and love others within the church.
  • Are their widows in your church that you have shown love and care for?  Who are the people within the church that perhaps God has placed in your heart to minister to?  Consider the possibility that it might be of another generation or background.  What are some possible ways you can be of service to them?
  • Serving the Lord in a community might not always be easy.  How does the Gospel help us desire to serve Him?  Specifically, what about Jesus would make us want to serve God and love others?  Similarly what about the Resurrection?

 

 

September 25, 2015

I Believe in the Resurrection

One of the most beloved Christian websites on the internet is Internet Monk. Founded in November, 2000 by the late Michael Spencer, the blog continues to post fresh material each and every day and its following is evidenced by the engagement in its comments section.

We’ve referred to iMonk here about ten times, but with one very short excerpt exception, never posted anything by current proprietor Chaplain Mike, aka Michael Mercer. What follows below is the first of five parts of a series on eschatology which ran this week. By clicking the title below and visiting the website you can track the other parts, which I’ve also listed below.

Eschatology Week: The Christian Hope = Resurrection

Part 1: The Christian Hope = Resurrection

I believe . . . in the resurrection of the body and the life everlasting.

~ The Apostles’ Creed

These days, it seems that the gold standard for eschatological teaching in the Christian world is N.T. Wright’s Surprised by Hope: Rethinking Heaven, the Resurrection, and the Mission of the Church. This, however, hasn’t stopped the crazies from advocating wild theories about the end times, such as the “four blood moons” teaching offered by people such as John Hagee. And since September 28 is the fourth and final in the “tetrad” of blood moons, coinciding with the Jewish holiday of Sukkot, and supposedly portending apocalyptic events, I thought maybe we should spend this last week on earth discussing a more sane and scripturally-grounded understanding of the Christian hope.

Despite what you and I and everyone else has been told in evangelical/fundamental circles since the advent of the Scofield Reference Bible, the heart and center of the Christian hope is the resurrection. For most of my adult Christian life, the resurrection (or resurrections — many believe there will be several) has served as little more than a dot on an end-times chart, mentioned but overshadowed by talk concerning things like the Rapture, the Tribulation, and the Millennium.

One of the greatest contributions of Wright’s work has been to put the resurrection back in its proper place, back where the Apostles’ Creed puts it, as the main content of our Christian hope and that which leads to “the life everlasting.”

In chapter 3 of Surprised by Hope, N.T. Wright traces various understandings about resurrection and life after death in ancient paganism and Judaism. He shows how Jesus’ teaching on the subject was not substantially different from that of the standard Jewish view.

When the ancients spoke of resurrection, whether to deny it (as all pagans did) or to affirm it (as some Jews did), they were referring to a two-step narrative in which resurrection, meaning new bodily life, would be preceded by an interim period of bodily death. (36)

Jesus’ own teaching more or less followed this narrative, with one great exception. In Judaism the resurrection was understood as something that would happen to all the righteous and unrighteous at the end of the age:

Many of those who sleep in the dust of the earth shall awake, some to everlasting life, and some to shame and everlasting contempt. Those who are wise shall shine like the brightness of the sky, and those who lead many to righteousness, like the stars forever and ever.

• Daniel 12:2-3

But Jesus began teaching his disciples that he himself was going to be raised from the dead after being betrayed and killed. The disciples, having a hard enough time grasping that the one they believed to be the Messiah would die, could scarcely imagine what he was saying when he spoke of resurrection in individual terms. So Jesus was adding something utterly new and unforeseen by those who followed them to the concept.

This addition, however, did not change their basic hope, it merely added elements to it that we will discuss in future posts. The Jewish and early Christian hope was focused firmly on bodily resurrection and the age to come. It wasn’t about “going to heaven when we die,” though that was one part of the process of hope that led inevitably to new bodies in a new world in a new time.

As a hospice chaplain, you might imagine that the subject of “life after death” is one I regularly discuss with people. And you would be right. Pastorally, when I get the opportunity to share the Christian hope, I think it’s important to help people get comfort from both parts of the “two-step narrative” that Wright discusses. It is important to know that their loved ones are safe in God’s care when they die. “To be absent from the body is to be present with the Lord,” Paul wrote, and I give thanks for that every time I pray over the body of one who has passed.

However, I will also include this in my prayer: “Lord, take care of this loved one until the day she is raised up again in a new body to live in a new creation where there will be no more sorrow, pain, death, or separation from those we love.”

Resurrection

The last prayer I give at a graveside is the traditional committal:

In sure and certain hope of the resurrection to eternal life
through our Lord Jesus Christ, we commend to Almighty
God our brother ______, and we commit his body to the ground;
earth to earth, ashes to ashes, dust to dust. May the Lord bless
him and keep him, may the Lord make his face to shine upon him
and be gracious to him, may the Lord lift up his countenance
upon him and give him peace. Now and forevermore. Amen.

Resurrection.

The Christian hope centers on this. New life, new bodies, a new creation. The material stuff of life, corrupted by sin and devastated by death, reawakened, reanimated, reinvigorated. All things made new and incorruptible. “Just as we have borne the image of the man of dust, we will also bear the image of the man of heaven,” wrote Paul in 1Cor. 15. And in Romans 8: “…the creation itself will be set free from its bondage to decay and will obtain the freedom of the glory of the children of God.”


Continue reading:

Part 2: Eschatology starts in our past
Part 3: Jesus’ Future Presence

Part 4: Setting the World Right
Part 5: Bringing Ultimate Harmony to Creation

 

March 30, 2013

Stuck In Saturday

 

This is based on a section of the book Plan B by Pete Wilson and appeared on his blog a couple of years ago and also at Relevant Magazine.  You can click here to read it at source.

The other day I stood in line at my local coffee house. I was in a curious mood and just watched the four or five people in front of me as we stood in this unusually slow line.  Their body language and facial expressions said it all. There were hands on the hips expressing disgust at the current inconvenience, some were rolling their eyes as they glanced up momentarily from texting on their cell phone here was the predictable looking at the watch and then looking at the line and then looking back at the watch.

Most of us do not like waiting for anything.  We live in a day of fast everything and waiting for anything seems like a major inconvenience.  I must confess I don’t like waiting either.  I don’t like standing in line for my favorite cup of coffee, flipping though magazines in the waiting room of the doctor’s office and I sure don’t like waiting in traffic.  And if I can just be honest with you, I don’t like waiting on God either.

Lewis Smedes described waiting like this: “Waiting is our destiny. As creatures who cannot by themselves bring about what they hope for, we wait in the darkness for a flame we cannot light.  We wait in fear for a happy ending that we cannot write. We wait for a ‘not yet’ that feels like a ‘not ever.’”

This is what we often see in the anatomy of hope. There is an event that takes place that sucks the life out of you.  Something goes horribly wrong:

A dream dies.
A relationship ends.
A job dissipates.
A desire is crushed.

You’re left there standing, waiting, paralyzed by hopelessness.    You start to wonder…

Did God forget his promises?
Does God know?
Does God care?

Luke 23:44-49

44 It was about noon, and the whole land became dark until three o’clock in the afternoon, 45 because the sun did not shine. The curtain in the Temple was torn in two. 46 Jesus cried out in a loud voice, “Father, I give you my life.” After Jesus said this, he died.

47 When the army officer there saw what happened, he praised God, saying, “Surely this was a good man!”

48 When all the people who had gathered there to watch saw what happened, they returned home, beating their chests because they were so sad. 49 But those who were close friends of Jesus, including the women who had followed him from Galilee, stood at a distance and watched.

Notice how Jesus’ closest followers react.  The gospel account says they “stood at a distance and watched.”

Have you ever been so hopeless you couldn’t do a thing?  You couldn’t get mad or fight or even cry?  Have you ever felt so hopeless you didn’t have the energy or passion to even get ticked off?

I believe this is the emotional state of Jesus’ followers.  Nothing seems to be happening.  They feel hopeless, as if they’re completely alone.

Now, we know the end of this story.  We know that God was in fact doing his best work yet.  But there would be a waiting period.

It was Friday, remember, when Jesus was crucified.  But the paralyzing hopelessness the disciples experienced continued to intensify as they moved into Saturday.

I think it’s interesting that we don’t talk a lot about Saturday in the church.  We spend a lot of time talking about Good Friday, which of course we should.  This is the day redemption happened through the shedding of Christ’s blood.  It’s a very important day.

Nobody would argue that Easter Sunday is a day of celebration.  We celebrate that Jesus conquered death so that we can have life.  It doesn’t get any better than Easter Sunday.

But we don’t hear a lot about Saturday do we?   Saturday seems like a day when nothing is happening.  In reality, it’s a day of a whole lot questioning, doubting, wondering, and definitely waiting— a day of helplessness and hopelessness.  It’s a day when we begin to wonder if God is asleep at the wheel or simply powerless to do anything our about our current problems.

While we don’t spend a lot of time talking about Saturday, I think so much of our life here on this earth is lived out feeling somewhat trapped in “Saturday.”  I’m trying to get to a place in my life where I can embrace “Saturday.”  I’m trying to get to a place where I can view it as a type of preparation for what I believe God might be doing in my life.

You may currently be in the midst of a horrible, out-of-control situation.  You feel as if God is not there, that there’s nothing that can be done.

But here is the message of the gospel for you while you’re stuck in your helpless, hopeless Saturday life: God does his best work in hopeless situations.

We worship a God who specializes in resurrections.  He specializes in hopeless situations.  After all, at Easter, we celebrate the fact that he conquered death— the ultimate hopeless situation— so you could have life.

His followers were dejected and dismal and hopeless— and then Jesus rose from the dead.  God did the impossible and in a matter of hours the disciples journeyed from hopeless to hope-filled; from powerless to powerful.  They saw him risen and everything changed.  The story of our salvation was born out of extraordinary uncertainty.  But that’s the way hope works.

And no, that doesn’t take away your cancer.
That doesn’t erase the bankruptcy you’re in the midst of.
That doesn’t heal your broken relationship.
That doesn’t replace your shattered dream.

But it can remind you that while life is uncertain, God is not. While our power is limited, God is limitless.  While our hope is fragile, God himself is hope.

Your world may feel chaotic, especially when you’re stuck in a Saturday struggling hopelessly and waiting desperately.

But no doubt about it, God is still in control. And one way or another, Sunday will dawn.

October 3, 2012

Do You Have A Soul?

I Cor: 15:3 For what I received I passed on to you as of first importance: 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 Cephas, and then to the Twelve. After that, he appeared to more than five hundred of the brothers and sisters at the same time, most of whom are still living, though some have fallen asleep. Then he appeared to James, then to all the apostles, and last of all he appeared to me also, as to one abnormally born…

…12 But if it is preached that Christ has been raised from the dead, how can some of you say that there is no resurrection of the dead? 13 If there is no resurrection of the dead, then not even Christ has been raised. 14 And if Christ has not been raised, our preaching is useless and so is your faith. 15 More than that, we are then found to be false witnesses about God, for we have testified about God that he raised Christ from the dead. But he did not raise him if in fact the dead are not raised. 16 For if the dead are not raised, then Christ has not been raised either. 17 And if Christ has not been raised, your faith is futile; you are still in your sins. 18 Then those also who have fallen asleep in Christ are lost. 19 If only for this life we have hope in Christ, we are of all people most to be pitied.

20 But Christ has indeed been raised from the dead, the firstfruits of those who have fallen asleep…

…35 But someone will ask, “How are the dead raised? With what kind of body will they come?” 36 How foolish! What you sow does not come to life unless it dies. 37 When you sow, you do not plant the body that will be, but just a seed, perhaps of wheat or of something else. 38 But God gives it a body as he has determined, and to each kind of seed he gives its own body. 39 Not all flesh is the same: People have one kind of flesh, animals have another, birds another and fish another…

…42 So will it be with the resurrection of the dead. The body that is sown is perishable, it is raised imperishable; 43 it is sown in dishonor, it is raised in glory; it is sown in weakness, it is raised in power; 44 it is sown a natural body, it is raised a spiritual body.

If there is a natural body, there is also a spiritual body. 45 So it is written: “The first man Adam became a living being”; the last Adam, a life-giving spirit. 46 The spiritual did not come first, but the natural, and after that the spiritual. 47 The first man was of the dust of the earth; the second man is of heaven. 48 As was the earthly man, so are those who are of the earth; and as is the heavenly man, so also are those who are of heaven. 49 And just as we have borne the image of the earthly man, so shall we bear the image of the heavenly man.

50 I declare to you, brothers and sisters, that flesh and blood cannot inherit the kingdom of God, nor does the perishable inherit the imperishable. 51 Listen, I tell you a mystery: We will not all sleep, but we will all be changed— 52 in a flash, in the twinkling of an eye, at the last trumpet. For the trumpet will sound, the dead will be raised imperishable, and we will be changed. 53 For the perishable must clothe itself with the imperishable, and the mortal with immortality.

Today we’re living up to our “digging a little deeper” tagline, with a look at a topic which confuses even veteran Christ-followers.  As we spun the giant internet wheel, today it stopped at WhyTheology,  the blog of Troy Medley. This is a two part article, you might want to start with the first part reading it at source, at the bottom you’ll find the link to part two.

So I recently attended and presented at a conference on the soul and body at Oxford. It seems, however, that the theme actually shifted to talking about identity generally, which was identified as the soul, rather than the soul as a separate thing.

A reason for this shift was a general skepticism surrounding the idea of a platonic soul. If you are unaware of that term, it is the conception of the soul most frequently portrayed in popular media. A sort of “ghosty” type of thing that is identifiable as us, and yet has no material form. While some medieval theologians might have taken exception to the fact that it is sometimes portrayed as visible, the idea still seems to accurately reflect this idea of the soul. According to that view, then, people are essentially embodied souls. In other words, the you that is you (i.e. your soul) is simply occupying and manipulating your body, which is not you.

The problem is, this is not the biblical view of the soul. It is clearly platonic (whether we have Augustine or Rene Descartes or someone/something else to thank for its pervasiveness is another issue). The Hebrew Bible always and only refers to people as entire units. There is nothing separate from the body. When someone loses an arm, their body doesn’t lose an arm the person does. There isn’t a separate soul. Alister McGrath noted that if you take every instance of the word soul in the Old Testament and replace it with life, the verses would read just the same, and sometimes more clearly than by retaining the word soul. I feel comfortable sharing this bit of his talk, of course, because it is a fairly uncontroversial (and not generally disputed claim); I doubt he’d object.

The New Testament doesn’t seem to help very much either with the idea of a Platonic soul. In fact, the New Testament is adamant that the thing which is raised and transformed into an eternal thing is the entire body, not jut a separate soul. That’s why Jesus’ bodily resurrection is important. That’s what Paul is going on and on about in 1 Corinthians 15. There isn’t a separate soul independent of our bodies. Instead our identity (or soul) is a way of talking about ourselves, and in particular our minds, even if it “emerges” in some way. This is a very subtle shift in thinking that I think might be very important.

While I certainly believe that God can and will transform our bodies into something new and eternal when Christ returns, this has the potential to transform our thinking about the physical world. If we are platonists about the soul, then we devalue the physical body. This leads to all sorts of problems. The body then becomes something of a prison to escape, something that is constantly our adversary, not who we are. This can lead to self-loathing, self-abuse, willingness to take abuse and unhealthy attitudes about sex (for instance, the idea that, even when married, sex should not really be a source of pleasure ever). It also leads to a devaluing of other aspects of creation. But if, instead, we believe that our bodies are the source of our identity/soul rather than something our soul inhabits, then we begin to value it. We feel we must take care of it and, within appropriate ways we can celebrate aspects of it: athletic ability, a good steak (in moderation), a slowly sipped cup of coffee. We can appreciate our physical stuff, because that’s the thing that we are, and that’s what Jesus is redeeming and beginning to transform. It also means we value other people’s bodies. They are not tools to be used for personal gain, objects to be oggled, but when you see someone else’s physical form you are looking at another person. That is important and is something we’ve lost. If we begin to recapture it, it means that our bodies, our blood and sweat and tears, our aches and pains and joys, the tickling that my kids love, the feeling of a warm mug in cold hands, all of this matters in a way we can’t even fathom yet.

But what do you think? Should we instead hang on to the platonic notion of the soul? Does it have more biblical grounding than I’m giving it credit? Does this idea have some other pitfalls?

~Troy Medley

Here is the link to part two of this subject which looks at three different options as to the state of those who have died in Christ. If you got this far, you want to keep reading.  To engage the author, your best bet is to leave comments at his blog, WhyTheology.

August 1, 2011

In Dying, Die Well

Julian Freeman is the pastor of Grace Fellowship Church, Don Mills (Toronto) located just a mile west of where I grew up, and has been blogging since the spring of 2005.  This appeared at his blog under the title, Who Dieth Thus, Dies Well.

Last night as I was singing to the girls before bed, I decided to sing some older hymns we haven’t done in a while. I sang More Love to Thee and My Jesus I Love Thee and O Sacred Head Now Wounded. As always, it’s a time of worship and contemplation for me as I pray for my girls and hope that the songs will help communicate the gospel to them in meaningful ways as they grow older. It’s just one way I try to speak the gospel to my kids in all of life.

Anyway, as I sang those three hymns, something stuck out to me. All three hymns seamlessly move from the reality of Christ’s finished work to the hope that we have in the face of our own death. These songs sing freely of the unavoidable nature of death, but glory in the hope that we have in the Saviour who has already overcome death.

This is why I love singing hymns: they speak with the freedom of past generations. Our generation doesn’t like to think about death. The church has largely handed over death to doctors and funeral directors and cemeteries. There once was a time when death was an integral part of church life and worship, hence the cemeteries on church property. (Just imagine for a second what it would be like to come to church every week and walk past the grave of family members and church members who had died through the years. That’s a totally different experience than walking into a trendy café type lounge after having your car valet parked. But I digress.)

In any case, death being a part of the cycle of church life and something that people had to face and talk about brought greater freedom and natural impulse to sing about death. It also calls on the worshipper to cling to Christ, feeling the desperation of this life which will inevitably slip away. This is a far cry from singing ‘Yes Lord, yes Lord, yes, yes, Lord…’. I’m so thankful to God for preserving these hymns for our generation. These hymns and those like them provide us with guidance on how to ‘die well’ — a concept almost entirely lost in our day.

More Love to Thee, Elizabeth Prentiss, 1856

Let sorrow do its work, come grief or pain;
Sweet are Thy messengers, sweet their refrain,
When they can sing with me: More love, O Christ, to Thee;
More love to Thee, more love to Thee!

Then shall my latest breath whisper Thy praise;
This be the parting cry my heart shall raise;
This still its prayer shall be: More love, O Christ to Thee;
More love to Thee, more love to Thee!

(Two of four verses. Prentiss wrote this when she was ill and suffering as part of her private devotions. It wasn’t until 13 years later her husband encouraged her to have these words published. Thank God!)

My Jesus, I Love Thee, William Featherston, 1864

I’ll love Thee in life, I will love Thee in death,
And praise Thee as long as Thou lendest me breath;
And say when the death dew lies cold on my brow,
If ever I loved Thee, my Jesus, ’tis now.

(One of four verses. Amazingly, Featherston was 16 at the time he wrote this.)

O Sacred Head Now Wounded, Bernard de Clairvaux, 1153

What language shall I borrow to thank Thee, dearest friend,
For this Thy dying sorrow, Thy pity without end?
O make me Thine forever, and should I fainting be,
Lord, let me never, never outlive my love to Thee.

My Savior, be Thou near me when death is at my door;
Then let Thy presence cheer me, forsake me nevermore!
When soul and body languish, oh, leave me not alone,
But take away mine anguish by virtue of Thine own!

Be Thou my consolation, my shield when I must die;
Remind me of Thy passion when my last hour draws nigh.
Mine eyes shall then behold Thee, upon Thy cross shall dwell,
My heart by faith enfolds Thee. Who dieth thus dies well.

(These are just three of the original 11 verses. Click here to hear Fernando Ortega’s rendition of the hymn.)

~Julian Freeman

July 11, 2011

The Wonder of Your Cross – Robin Mark

When I posted the song Lion of Judah here yesterday, I discovered that another Robin Mark song, The Wonder of Your Cross, is conspicuously absent from this blog.  So without waiting another day…

Sometimes we sing songs and never really consider the theology we are singing.  A line might not feel right, but we’ll sing it anyway without thinking.  There are often questions about the line

Were heaven’s praises silent in those hours of darkness?
Your Holy Spirit brooding ’round that empty throne…

Empty throne?  I thought God was always on the throne.  Here’s Robin’s response:

I used the word “empty” in the third verse to convey the absence of the Son from His rightful place.  (Heb. 1:3, Rev. 3:21, Ps. 110:1).  God was, is, and always will be on His heavenly throne, but it is part of the fantastic mystery of the cross that, for a time at Calvary, his Son was separated from the Father for our sakes.

I hope that helps.  Here are the references (NIV) Robin quoted:

Hebrews 1:3 The Son is the radiance of God’s glory and the exact representation of his being, sustaining all things by his powerful word. After he had provided purification for sins, he sat down at the right hand of the Majesty in heaven.

Rev 3:21 To the one who is victorious, I will give the right to sit with me on my throne, just as I was victorious and sat down with my Father on his throne.

Psalm 110:1 The LORD says to my lord:
“Sit at my right hand
until I make your enemies
a footstool for your feet.”

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