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How do we know that the Bible is complete and unified?
How do we know that the Bible is a unified and complete book in its presentation to us and that it alone contains the written revelation of God for his people?
While the Bible has many human authors through which the text was written, there is one divine author. This is clear by looking at its overall unity. There is not a humanly produced book, wherein multiple authors have contributed over a long span of time, that contains the unity that scripture contains. Not only does the Bible not contradict itself, it also presents a progression of theology that could not have evolved from the imagination of men. Themes and theological concepts are found in their infancy in early Old Testament writings, are developed further in later Old Testament writings, and are found complete within the New Testament—all without contradiction or inconsistency.
More importantly than its unified nature are the many claims that the Bible makes of itself being God’s word. Throughout the scriptures there are commands to “write this down” or “speak this to my people” given by God to his prophets and apostles. The Old Testament itself contains more than 600 instances of “and God said” or “thus says the Lord.” That in itself is an occurrence of about once every 35 verses. The New Testament contains numerous direct quotes from Jesus himself, again being God’s speech recorded by the Apostles. The Bible goes as far as to refer to itself as being the very “breath” of God and thus the revelation of God to his people.
To those who would suggest that there are other texts that necessarily supplement the Bible that also contain God’s word, the Bible contains strong warnings that judgment will come upon those who suggest such things. The Apostle Paul wrote to the Galatians and told them that anyone who proclaimed a gospel not consistent with that of scripture would be accursed. The consistent witness of every prophet and apostle within the history of the Biblical writings is that these words that are recorded in the scriptures contain the very words of God.
The Names of God
It is worthwhile to spend some time reflecting upon the various names of God, particularly those names given in the Old Testament. In thinking on these names, it is important to reject at the outset of this discussion the theological error of attributing the many names of God to a variety of cultic traditions which were later combined together to form what we know as Old Testament Judaism. These names do not reflect multiple cultic groups, but rather reflect ancient Israel’s attempt to understand the fullness of God’s character from multiple angles. These names are designed to reflect specific character traits of our infinite God, and as God is infinite, so too are the angles in which one may seek to express his character. Just as one needs more than one lens on a camera to take a three-dimensional picture, the multitude of names given to God give us multiple lenses by which we can perceive God’s character and thus have a fuller picture of his character.
Primary Names of God: While there are many names given to our God in scripture, there are five names that are most commonly used in the Old Testament to speak about God:
hwhy (Yahweh): By far the most commonly used name of God is Yahweh (6,828 times in the Old Testament). This is the name that God gave to Moses on Mount Horeb at the burning bush so that Moses could identify God to the Israelites back in Egypt. It is the name that God gave to his people by which we can know him throughout the generations. This name literally means, “I am who I am,” or “I am who I will be.” In other words, it reflects the eternality and self-existence of God’s character. There never was a time when God was not, nor will there ever be a time when God will be, God simply “is.” In the New Testament, the language that refers to God as “the one who was, who is, and is to come” is built on the idea of the covenantal name of Yahweh. In addition to speaking of the eternality of God, the giving of this name also reflects God’s covenantal nature and is often found used in a redemptive context.
~yhiloae (Elohim): This name of God, used 2,602 times in the Old Testament, reflects his strength and power, especially in the context of Creation. Oftentimes, the fact that this name is found in the plural is cited to speak of the plurality of God’s person, yet the plural usage of this name, as discussed above, may also simply be seen as reflecting the idea that God’s might and power are so abundant that it is not suitable to speak of it in the singular. In addition, this name is also understood to represent God as lawgiver in the lives of his people.
yn”doa; (Adonay): The root word for this name of God, found 444 times in the Old Testament, is !Ada” (adon), which simply means “lord” in a very generic sense. Yet, when the y ‘ (ay) ending is added, the term takes on new meaning. This ending elevates the word to a title of exaltation. God is not simply being referred to as Lord, but as the Lord of all Lords, or as the greatest and mightiest Lord that has or ever will exist.
tAab’c. hw”hy> (Yahweh Tsebaoth): God is called “Yahweh of Armies” or “Lord of Hosts” on 242 occasions in the Old Testament. This name is a constant reminder not only of the might that is found in God’s own hand, but that he is the God of hosts of armies. God is the mightiest Emperor in all of the universe, no Czar, no Caesar, no Pharaoh, no King or General can stand against him—God reigns and no other has the might to rival him.
lae (El): This is a more generic name for God that refers to his might and to his power. It is found 200 times on its own in the Old Testament, but is usually found in connection with one of God’s attributes, reflecting that God is the greatest in righteousness, holiness, etc…
Secondary Names of God: There are a number of other names that are given to God that are reflections of some of God’s many perfections. They help us see the fullness of God’s glory, his grace, and his goodness and the abundance of these names is meant to enhance our worship as we see God in the context of these various attributes. As mentioned above, many of these names are composites of the name lae (El) and one of God’s attributes.
yD:v; lae (El Shaddai): This name literally means, “God of the Mountain,” but is often translated as “God on High,” reflecting God’s exalted state resting high above the mountains. It might also be seen as an allusion of our relationship to God, sitting under the mighty shadow of his presence, not unlike the Israelites when they dwelled under the shadow of Sinai.
!Ayl.[, lae (El Elyon): This name means “God Most High,” and is a name that reflects the exalted nature of God himself. Jesus is also referred to as the “Son of the Most High,” which is a direct reference to this divine name.
Yair| lae (El Raiyy): “God of Seeing.” God sees all things that men do; nothing escapes his sight.
~l'(A[ lae (El Olam): “God of Eternity” or “Everlasting God.” God is forever, there is no end to him or for him, thus we who belong to him may rest in him forever as well.
hn”Wma/ lae (El Emunah): “God of Faithfulness” or “Faithful God.” God is faithful to the ends of the earth, we need to fear him to be whimsical or capricious, but in him lie everlasting stability and faithfulness.
tA[DE lae (El Deoth): “God of Knowledge.” God is all-knowing and omniscient; God knows all things to an infinitely thorough degree. There are no surprises to God and there is nothing is not eternally and intimately known to God on high.
rABGI lae (El Gibor): “God of Strength” or “Mighty Warrior God.” This name of God reminds us that the battle is the Lord’s, it is his might that brings victory at every stage, and not our own.
tAlmuG> lae (El Gemuloth) and tAmq’n> lae (El Neqamoth): “God of Recompense” and “God of Vengeance.” God will bring vengeance upon his enemies and upon those who cause harm to his people. “Vengeance is mine,” says the Lord.
yliyGI tx;m.fi lae (El Simchath Gili): “God of my Jubilation and Exultant Joy”. This is probably one of my favorite, and could even be simply translated as “God of my joy joy” to echo the old children’s song about having God’s joy down in our heart. This title used only once of God expresses the almost uncontainable joy that one feels when he or she comes into the presence of the Lord of their life.
yY”x; lae (El Hayay): “God of my Life.” This name is the simple reflection of the Lordship of God in all of life—God is a jealous God and he will share his people with no one.
New Testament Names: Though the New Testament does not contain the abundance of names for God as does the Old Testament, several new Testament Names are worth mentioning.
qeo/ß (Theos): This Greek term is the most common name that is used to reference God. It can be applied to refer to any supernatural entity, but within the Greek New Testament, it is most commonly used to refer to the God of the Bible. It is the term from which we get “Theology” and “Theophany.”
Pa/ter (Pater): Normally when we think of God in terms of his Fatherhood, we think in New Testament terms. We think of how, as believers in Jesus Christ, we are adopted into God’s household and given the privilege of calling him Father. Yet, we must also recognize that this language is not alien to the Old Testament as well. God is referred to as Father of believers in ancient Israel as well. In addition, as a sign of God’s great mercy, God is also referred to as a “Father to the fatherless.”
uJio/ß (huios): As we move into the New Testament, we find the Trinitarian names of God coming into prominence. And while we will spend time speaking of the many names and titles given to Christ when we deal with the section on Christology, it is important to remember at the onset, that God is Triune and thus the names applied to the Son apply to the Trinitarian Godhead as a whole. God is not Father alone, but he is God the Father, God the Son, and God the Holy Spirit in perfect Trinitarian union as discussed above.
a¢gion pneuvma (hagion pneuma): The third member of the Triune God is God the Holy Spirit, again, as we have seen above, who has been spoken of in the Old Testament, but presented with far more clarity in the New Testament. Again, we will discuss the Holy Spirit more fully when we deal with the section on Soteriology, but it is important to mention Him here as we present the names of God.
Kurio/ß (Kurios): This is just as much a name as it is a title. It is the Greek term which is used to translate both hwhy (Yahweh) and yn”doa; (Adonay) from the Old Testament. In the New Testament, its primary usage as a name of God is applied to God the Son, who is Lord of our lives as believers.
∆Emmanouh/l (Emmanouel): Once again, the name “Immanuel” is as much a title as it is a name, and means “God with us.” While this name is most commonly thought of in terms of the naming of Jesus, we must be reminded that this name, like that of Pa/ter (Pater), has Old Testament roots.
While there are many other names of God that we could explore and reflect on, rich names like “Lord of Lords,” “Lord of Kings,” “Lord of the Whole Earth,” and “The God of Abraham, Isaac, and Jacob,” the aforementioned names demonstrate for us how these names reflect upon the character of God as a whole. In some ways, looking at these names, like looking at God’s many perfections, is like gazing at a diamond from many different angles. As you turn the diamond, the light catches the different facets from different directions and the gem never ceases to sparkle and gleam in slightly different, but increasingly captivating ways. The deeper we look at God and his perfections, the more deeply we must be drawn into him, the more deeply we must love him, and the more deeply we shall adore him.
Note that the very fact that we have names of God given to us in scripture is just one more affirmation that our God has made himself knowable to his people. Note also that these names do not originate in the ideas that men have about God, but as scripture, they originate with God and come through inspired men who are seeking to describe what God has revealed to them about himself.
Because of the uncertainty of the vowels for the covenantal name of God, many older texts transliterate this name as Jehovah, yet most modern scholarship leans toward Yahweh as the proper pronunciation of God’s covenantal name. Most of our English Bibles will render this name as LORD or LORD (depending on the typeset) to reflect the Jewish tradition of substituting yn”doa; (Adonay, which means “Exalted Lord”) out of reverence for the divine name.
Revelation 1:4,8; 4:8. Revelation 11:17 and 16:5 also pick up on this idea, though they only contain part of the formulaic language.
Liberation!: Isaiah 61:1f
“and to the ones imprisoned—liberation!”
(Isaiah 61:1f)
This final clause in Isaiah 61:1 naturally follows the previous statement. With the coming of the Messiah, the chains of bondage to sin are released, they are broken, and the prison cells of death have been opened wide. Indeed, our Lord proclaimed just that message:
“Truly, Truly, I say to you that an hour is coming and is now, when the dead will hear the voice of the Son of God, and the ones who hear will live.”
(John 5:25)
The final clause in this verse, which I have translated as “liberation,” is a Hebrew idiom comprised of two similar ideas for release, or delivery from prison: x;Aq-xq;P. (peqach-qoach). The key to remember here is that the language reflects the idea of being released by someone else from something that you could not free yourself of. In other words, it reflects the idea of being liberated and not the idea of escape. Indeed, there are many human bonds and constraints that we may be able to throw off on our own strength, but sin and death are the two things that have bound us as a race in a way that we are helpless against apart from a divine act of liberation. And indeed, dear friends, this is the liberation that is worked by Christ Jesus!
It is worth pointing out that the language of “liberation” has been used by some in our culture to promote an un-Biblical political theology. “Liberation Theology” as it has been called, takes passages like this and argues that the purpose of Christ’s life and death was to open up avenues for relief from political oppression. This theological model has then been adapted to meet the specific needs of particular groups. Thus, there has been Feminist Liberation Theology, Black Liberation Theology, Hispanic Liberation Theology, etc… And while genuine Christianity lived out does seek to lift people from their oppressed conditions (the abolishment of the slave-trade, for example), this particular theology seeks to reverse the roles, placing the oppressed in a position where they can now oppress their former oppressors.
Not only does this theology blend political Marxism with a mis-interpretation of scripture, but it also departs from the witness of historical Christianity, where believers have regularly sought to evangelize their oppressors. More importantly, it misses the whole point of Christ’s atoning and liberating work. Jesus did not come to serve a political agenda, he came to redeem us from our sins. He did not come to make it possible for us to throw off our earthly oppressors; he came to redeem us from the eternal judgment of God. It misses the point when Jesus says, “blessed are those who have been persecuted in the name of righteousness…” (Matthew 5:10). In addition, does not Peter also teach us that it is of no merit if we suffer for our sin (1 Peter 2:20)? Instead of repaying evil for evil, are we not to repay evil with good (1 Peter 3:8-9)?
Beloved, rejoice in the liberation that you have been given, but understand what Jesus is liberating you from. You are being liberated from sin and death; you are being liberated from the fate of eternal judgment! How much greater and more wonderful is this liberation than anything that men can work in this world! How much more permanent this liberation is! Don’t be fooled, loved ones, by the false teachers that surround you—search the scriptures and guard your heart, for there are many who would lead you astray. Be like the noble Bereans (Acts 17:10-11) and do not follow the lies of those who would manipulate God’s word to serve their own ends.
“For this is no empty word for you, but it is your life. And in this word your days will be made long upon the ground which you are passing over the Jordan to inherit there.” (Deuteronomy 32:47)
Release to the Captives: Isaiah 61:1e
“To preach release to the captives…”
Isaiah 61:1e
In the context of Isaiah’s ministry, this statement would have had a very specific promise, recognizing that at this point in history, the northern Kingdom of Israel has fallen and the people had been taken and scattered throughout the Assyrian Empire. In addition, the southern Kingdom would, within 100 years, fall as well. To those who would hear this prophesy, that would speak of the hope of the return of the people from exile with the advent of the Messiah’s coming. When Jesus spoke these words of his own ministry, the people would have responded in a similar way, not only thinking of the return of the various Jewish people who had been scatted all over the Roman Empire, but also of the lifting of Roman oppression in the Holy Land. Yet, Jesus had an entirely different bondage in view—one that was far more dangerous than the taxation and oversight of the Romans. Jesus was dealing with our bondage to sin.
The language used by Isaiah echoes this great promise that Jesus has come to fulfill. The word that we translate as “release” or “liberty” is the Hebrew word, rArD> (deror), which specifically has in view the release that God commanded in conjunction with the Sabbatical Year and the Year of Jubilee (which is where verse 2 picks up—also see Leviticus 25:10). Essentially, God commanded that every 7th year was to be a Sabbath year set aside for himself. During this year the fields would be left fallow, Jewish slaves would be set free, and debts would be considered satisfied. In the Year of Jubilee (every 50th year), even the family lands that had been sold to pay off debts would be returned to their rightful owners for the purpose of preserving the family in the land. It was to be a time of celebration and deliverance from economic and social bondage. Yet, do not miss the purpose of the Year of Jubilee and Sabbatical years, or you will miss what Isaiah is doing by referencing it and you will miss what Jesus is doing by applying it to his own Messianic ministry.
Leviticus 25, a chapter devoted to the release that was to be associated with the Sabbatical Year and with the Year of Jubilee, ends with God’s explanation for instituting these events:
“Because, to me, the sons of Israel are servants;
they are my servants which I brought out of the land of Egypt.
I am Yahweh, your God.”
(Leviticus 25:55)
In other words, God is saying that the reason for these Jubilees is because the people of Israel belong to no one other than to himself. He did not share them with Egypt, but delivered them, and he will not share them with those who would exploit them in their own land. God’s people are God’s servants and a perpetual bondage means that he is forced to share with one who is an illegitimate owner. God brought his people from Egypt to be his own; he is not going to let them go.
Do these words not also ring true with the language of our Lord?
“All that the Father gives me will come to me; I will definitely not cast out.”
(John 6:37)
“Also I give them eternal life, and they shall never be destroyed; no one will snatch them from my hand.”
(John 10:28)
Yet, this language echoes even more strongly with the language of the writer of Hebrews:
“Remember those who are bound as ones bound with them; and the ones who are tormented, as they are in the body. Let marriage be precious to all, and the marriage bed be morally pure; for the sexually immoral and adulterous God will judge. Let your lifestyle not be covetous, being content with what is at your disposal. For he has said: “I will never send you back, nor will I ever leave you behind.” Thus we can say with certainty, “The Lord is my helper; I will not fear. What can man do to me?” (Hebrews 13:3-6)
Okay, let’s put the puzzle pieces together in light of what the writer of Hebrews teaches. We know from Leviticus that God has delivered his people from their bondage in Egypt for the purpose of making them his own servants. In light of that, God instituted the Sabbatical Year and Year of Jubilee in Israel’s governmental law for the purpose of ensuring that the people would not sink back into bondage. The writer of Hebrews builds on this idea and asks us as Christians to look at several things that will lead us into different kinds of bondage. We are to remember believers who are in actual chains—why? Because God hears the cries of his persecuted people (Exodus 2:23-25). We are to preserve the sanctity of our marriages—why? Because in marriage, one man and one woman are bound covenantally together to the point that they are seen by God as one flesh (Genesis 2:24). Thus, this binding must always be a holy one—one that does not detract from the couple’s ability to serve God, but instead aids it (1 Corinthians 7:2-7, 26-28). We are not to defile our marriage bed with sexual immorality or adultery, why? Because not only does this sinful activity ruin the holy nature of the marriage, but it also enslaves the person who entered into such sin to the sin and to the one with whom he or she has committed said immorality and adultery (1 Corinthians 6:16). Our lifestyles must not be covetous (more than just the love of money, but the 10th commandment includes coveting your neighbor’s house, wife, servants, and/or property—Exodus 20:17). Why? Because this places you in bondage to the lust of material things—things that belong to this world, and not to the things of God (1 John 2:15-17). All of these things that the writer of Hebrews mentions are things that binds us in servitude and slavery to things or persons other than being bound in service to God.
Thus, it is in this context that the writer of Hebrews quotes Jesus as saying, “I will never send you back, nor will I ever leave you behind.” While this is likely a reference to Jesus’ promise to his Apostles in John 14:18, it picks up the language of the passages quoted above from John above as well as other promises of Jesus that he will be with us always, even to the end of eternity (Matthew 28:20). All of these statements must be understood in the context of God’s calling of us to be his own. Why will Jesus not allow us to be left behind? Because in being left behind, we are left in bondage to the things of this world, to sin, and ultimately to death. As the Apostle Paul writes:
“You were bought with a price; do not become slaves to men.”
(1 Corinthians 7:23)
So, we return back to Isaiah 61:1 and to Jesus’ proclamation that he is the fulfillment of this prophesy (Luke 4:21). Our Lord came to proclaim, and thus the Gospel of Jesus Christ proclaims, that we are released from our bondage to the world—Egypt has no more claims on us; sin has no more claims on us; the kingdoms of the world can do nothing to us for we are eternally bound to the risen Christ. Oh, beloved, how is it that we so often bind ourselves to the world even in light of this great truth! Loved ones, let us live in service of Christ, for he is our only master—the chains of this world have been loosed, and we have found our freedom in him!
Redeemed how I love to proclaim it!
Redeemed by the blood of the lamb;
Redeemed through his infinite mercy,
His child and forever I am.
-Fanny Crosby
The Shattered Heart: Isaiah 61:1d
“He has sent me to bind the heart which has been shattered…”
Isaiah 61:1d
When I read this part of the verse, my mind cannot help but to think back to the promise that was made by God earlier in Isaiah 35:4:
“Say to those whose hearts are hasty; be strong and you must not fear.
Behold, your God of vengeance will come in the recompense of God—
He will come and save you.”
And indeed, now, those whose hearts have caused them to run ahead, chasing after their own plans and dreams instead of chasing after holiness, will find that God, in his might and in his power, will come to save them—save them by sending his Son, Jesus Christ. And Christ will be the one who takes their hearts, as broken, war-torn, and shattered as they are, and bind them back together. Note the power of this great and wonderful promise, Jesus is not simply one to put back together a heart that has been fractured, like a bone that is broken might be set in a splint or a cast, but the Hebrew word used here is derived from the Hebrew verb, rb;v’ (shavar), which means “to shatter.” Any human doctor can mend a fractured bone, but it takes God to mend that which has been shattered beyond recognition. And note that when the Hebrews were speaking about the “heart,” they were not speaking simply in terms of one’s emotional well-being or of one’s passions as we often do; when the Hebrews spoke of the heart, they had in mind the intellect and the personality—that which makes you, you. And this is the work of Christ. Jesus is more than a family counselor or a psychologist helping you to get your emotions in check. And he does more than to nurture bruised egos—Jesus mends lives! And Jesus does far more than mend lives that have been beaten around and bruised by the world, but he mends lives that have been blasted away, shattered, demolished, and utterly crushed, and he restores us whole!
I am reminded of the story of Humpty Dumpty. Indeed, all of the kings horses and men could do nothing to patch that shattered egg and to restore him to strength. Yet, Christ is far more than a servant of a human king; he is the King of Kings, Son of the Living God and creator of the universe. Indeed, there is no life, no person who is too broken and shattered that he is beyond the ability of our Lord, Jesus Christ to put back together. Yet, there is another difference. When Jesus puts a life back together, he does not simply restore one to health, but he restores one slowly into the image of himself—we are remade not for a fallen world, but Christ’s remaking is designed to prepare us for glory! What a wonderful promise that we find in our great and glorious Lord!
“He is the one who heals a shattered heart;
and the one who binds their sorrows.”
Psalm 147:3
Into Thy gracious hands I fall,
And with the arms of faith embrace;
O King of glory, hear my call!
O raise me, heal me by Thy grace!
-Wolfgang Dessler
Good Tidings: Isaiah 61:1c
“to herald good tidings to the meek”
Isaiah 61:1c
These words should immediately bring to mind the language of the angels in proclaiming the good news before the shepherds (Luke 2:10). Indeed it was the role of the angels to proclaim the birth of the one who would bring such good news and glad tidings to the world—who would emboss onto the history of mankind the great hope and promise of redemption that would be brought by this Jesus. In Christ, men and women no longer need to live in darkness and fear, but could dwell forever in Christ’s marvelous light. Indeed, there are no better tidings than the reality that God has come into the world to dwell with men, to bear the sins of those whose faith is in him, and to face the mighty wrath of God on behalf of his own. The one who needed no redeeming came to earth, took on flesh to identify with us as his people, and did the mighty work of redemption on behalf of we who needed redeeming, yet could not even begin to do that work on our own.
And it is important to see the way in which this message of good tidings is proclaimed to those who are meek. It’s root is the word rv;B’ (bashar), which means, “to bear good news.” Yet this verb is found in what is called the Piel stem in the Hebrew language. The Piel stem is used in Hebrew to point to a repeated action. In other words, the idea of the good news borne or heralded by Christ is not just a one-time deal, but it is good news that is repeatedly proclaimed in the hearts and in the lives of God’s people. How true this is indeed! The good news of the Gospel of Jesus Christ is news that bears repeating in the lives of those who know him and before the waiting ears of those who do not. How often God’s people need to be reminded of the wonderful good news of the hope that is found in a relationship with Jesus Christ.
But look at to whom this proclamation is directed. It is directed to the meek or to the poor, depending on your translation. The term that Isaiah uses here is wn”[‘ (anaw), which is related to the word ynI[‘ (ani). Literally, wn”[‘ (anaw) refers to one who is bowed down or dejected, one who has been humiliated and broken under the oppression of outside forces. Its cousin, ynI[‘ (ani), picks up the idea of one who has become poor and afflicted as a result of oppression. It is not to the proud or to the powerful that this message is proclaimed, but to the poor, to those who have suffered under the oppression of the world and under the oppression of sin and who understand that there is no place to look for a redeemer other than to God. This language is reminiscent of the Israelites in Egypt, crying out for God to deliver them from Pharaoh’s hand (Exodus 2:23). And indeed, it is this idea that Jesus picks up on in his Sermon on the Mount when he says, “blessed are the poor in spirit, for theirs is the kingdom of Heaven” (Matthew 5:3).
The proud, the arrogant, the haughty, those trusting in their own strength or righteousness, these are not the marks of those being drawn to God faith (James 4:6; 1 Peter 5:5). Indeed, the first step in coming to faith is genuine, heart-felt repentance, and in repentance there is no room for the pride of men. Loved ones, do not picture yourself approaching God with trumpets blaring and shouts of acclamation; do not picture yourself because you have earned an audience with the Almighty King. Understand that we come before him on our knees, pleading forgiveness and mercy, and in His undying grace, to all who come into His presence through faith in his Son, Jesus Christ, to them—to us—he has given us eternal life, no longer seeing us as rebels, but adopting us as sons and daughters. Loved ones, oh, what a day of rejoicing that will be!
“See the kind of love that the father has given to us, in order that we might be called children of God; and we are. Because of this, the world does not know us: because it did not know him.” (1 John 3:1)
“And as it says in Hosea:
I will call those who are not my people, ‘my people.’
And she who is not beloved, ‘beloved.’
And it will be in the place where it was said to them, ‘You are not my people,’ there they will be called, “Sons of the Living God.”
(Romans 9:25-26)
Because Yahweh has Anointed Me: Isaiah 61:1b
“Because Yahweh has anointed me…”
Isaiah 61:1b
Oh, what an amazing statement this is in itself, that this Messiah is not one anointed by man, but by the covenantal God, Yahweh, himself! How much more significant this becomes when you realize that this construction is only ever used three times in the Old Testament. It is used first in 1 Samuel 10:1 of God’s anointing of Saul, it is used secondly here, of the Messiah, in Isaiah, and thirdly, it is used of Jehu, who destroyed the house of Ahaz (2 Chronicles 22:7). There are many instances where God asks a prophet or a priest to anoint someone as he did with Samuel’s anointing of David—but these are the only instances where Yahweh is said to have anointed.
There are several things that we can learn from this. In each case, this was a kingly anointing. Saul was the very first human king over Israel—Jesus was the last. Saul was rejected by God because he did not execute God’s judgment upon Agag, the king of the Amalekites—one of the great persecutor of Israel. In contrast to Saul, Jehu was anointed king for the express purpose of executing God’s judgment upon the house of Ahaz (Ahaziah) in Judah and upon the house of Ahab in Israel—both kings which promoted pagan idolatry. Of course, Jehu’s downfall is that he did not go far enough in the purging of Israel of its idolatry and wickedness. Christ is the greater fulfillment of that which both Saul and Jehu failed to complete. Jesus is the greater king that not only redeems his people, but also promises complete and final judgment upon God’s enemies—upon all those who would devote themselves to idolatry.
The second thing that we can learn from this is the very nature of the Kingship of the Messiah. The verb, “to anoint” in Hebrew is the word xv;m’ (mashach) and is the very word from which we get the word “Messiah,” literally meaning, “the anointed one.” Not only then, is Isaiah pointing toward the very reality that this promised Messiah will be God himself, but also that he will fulfill the promise that God gave to David, in that a king will be raised up from his household who would have an eternal kingdom (2 Samuel 7:12-13).
Thirdly, it is an ever-present reminder of the nature of Jesus’ Kingship. Jesus himself said that he did not come to peace but division (Luke 12:51). John the Baptist describes Jesus as one who comes as with a winnowing fork to separate the wheat from the tares (Matthew 3:12). And what is the purpose of all this division? It is salvation (John 12:47). How is it that both can be true? The wrath of God being poured out upon his enemies is the means by which God saves the world for he brings her to purity only after he has separated the distillates out of her in the refining process. Refinement is done with fire, thus fire is brought by Christ to both redeem and destroy—both go hand in hand. In the case of Saul and Jehu—the destruction of God’s enemies ended their idolatrous influence (at least for a time). In the case of Jesus, the destruction of God’s enemies means a promise of the eternal end to the idolatrous influence of the world upon our lives—oh praise be to God that our Lord would come in this way!
The Spirit of the Lord Most High: Isaiah 61:1a
This passage is one that is very familiar to us because of Jesus’ use of it during his first sermon back in his hometown of Nazareth. Notice the unambiguous nature of this statement—“the Spirit of the Lord Most High, Yahweh, is upon me. To begin with, when x;Wr (ruach), which can mean “spirit” or “wind”, is used in construct with the personal name of God (Yahweh) and is used in the terms of being placed upon someone, it is consistently used in terms of God’s power, and that power being placed upon an individual to complete God’s design. It is used of Othniel (Judges 3:10), Samson (Judges 14:6), of David (1 Samuel 16:13), and of Elijah (1 Kings 18:12). Most importantly, it is used of Jesus at his baptism (Luke 3:22). How this shines light on passages like Colossians 2:9, which speaks of the fullness of God being pleased to dwell in Christ. How so it is that the Spirit rushed on these Old Testament saints in part and for a time, yet came upon Christ in full and remained upon him for eternity. What is more is that same Spirit rushed upon Peter and the other apostles at the time of Pentecost and likewise remained upon him for the length of their ministry. And that same Spirit—the third member of the divine Trinity has shown himself to be pleased to dwell in you and within me both for the purpose of accomplishing God’s work in this world and for the purpose of drawing you and I more closely to himself in intimate fellowship. This is not a change of state for Jesus, but it is a promise. It is a promise that in Christ all of the promises of deliverance that are contained within the words of the Old Testament find their fullness in Christ and in his work. And it is a promise that it is the very Spirit of God that will bring about God’s designs in your life and mine. What a wonderful way for Jesus to announce his ministry to the community that thought they knew him best. Oh, how much greater a sin it was for these townsfolk—those who knew Jesus from childhood—to reject him in the way that they did.
Yet, we must not stop there. It is not only the x;Wr (ruach) of Yahweh, but we are told that this is the x;Wr (ruach) of the yn”doa] (adonay) of Yahweh. The Hebrew word !Ada’ (adon) means lord in the generic sense (much like we would use the word “sir” in English as a term of respect), but when you add the Qamets-yod ending (the “ay” sound), that intensifies the word, which communicates the idea that this Lord is the most high of all Lords—a term never employed of anyone in the Old Testament but God. Finally, we should not neglect to note the covenantal name of God, Yahweh, that is employed in this Statement. We can be left with no doubt of what Isaiah is seeking to communicate within this passage. The messiah of whom he speaks will have the fullness of the covenant God of Israel upon himself—that he is the fullness of God—and that is a statement that can only be made of God. This messiah of whom he speaks will be, and can only be, the covenant God of Israel, having taken on flesh and come to redeem his people. It points to and can only point to Jesus Christ, the very Son of the living God. By declaring that this prophesy was fulfilled in himself as he did before the people in the synagogue of Nazareth, he declared himself to be none less than God in the flesh.
Pillars: Marks of Good Theology
It would be unwise for us to end our preliminary discussion of theology by simply defining theology on the basis of what it is not (see Pitfalls); thus it is prudent for us to add marks that define what a good theology looks like. A biologist might begin a discussion about a bumble-bee by explaining the differences that it has with a wasp or a hornet, but until the characteristics of what does make a bumble-bee a bumble-bee are known, the student will still be at a loss to identify a genuine one out in the wild with any mark of surety. Thus, we lay before us key elements that are marks of a good theology, and though they may not be exhaustive, such elements are so fundamentally necessary to good theology that no good theology can exist without the things we will mention below.
It Must be Biblically-Accurate:
Though this may seem to be a rather obvious first mark, the presence of many bad theological strains in our culture demands that this principle be laid before us. How may a God who is infinite be known apart from the way he reveals himself to his creatures? Ultimately, while God has revealed many of his characteristics in nature, it is only when we come to his divine word that we find the complete and perspicuous revelation of his being. Ultimately, God has revealed himself in his Son, Jesus Christ, and the Bible is a book that is eminently about Jesus Christ. Though our place in this introductory chapter is not to defend the plenary inerrancy of scripture, that position will be stated and defended vigorously in the chapter on Prolegomena, let it suffice to be said here, that the things which come directly from God—that are “God breathed”—are incapable of being at fault. Thus, for a theology to not be scripturally accurate is defeating the purpose of doing theology at all. Good “God talk” must be consistent with the “talk” that God has uttered about himself from on high.
One final note about a theology that is Biblically Accurate: there is always some degree of proof-texting that is done when doing any kind of theology. We will always cite this verse or that group of verses in support of this position or another. If done well, this adds a level of credibility to theological arguments as it always reminds the reader that the theologian is not the authority upon which a particular argument stands or falls—but scripture is. Yet, when proof-texts are taken out of their context, they can be made to mean things that they are not stating at all. Careful exegesis must be done before any proof-text should be used or considered valid; one must always endeavor to understand any given text in the broader context of the larger argument or passage that it is a part of, in the context of the particular book that it is located within, and in the context of the other writings by said author. In addition, Even a book’s location within the revealed canon of scripture must be taken into account as well as scriptural teaching as a whole. D.A. Carson is fond of reminding his students, “A text taken out of its context is a pretext for a proof-text.”
It Must Accurately Describe the World Around Us:
As we will discuss further in the section on Prolegomena, God has revealed himself not only in the scriptures but also in the created world. Certainly God’s word, being the revelation of an inerrant God, is the lens through which we must view the world around us; to do otherwise would be foolish. God’s revelation of himself in creation is mediated through our senses and through our understanding—both of which can be demonstrated again and again to be fallible; God’s word is not. At the same time, God has given us reasonable minds with which we can study the world around us. We can observe through our senses, recognizing that though there is a significant degree of error within our sensory observation, we do live in a world with a benevolent God who does not play tricks upon our senses. Thus, the theology that we have must be consistent with the things in God’s created order that we can observe, though recognizing that there are limits upon our senses and that there are no limits upon God’s senses.
For example, when many of us were younger, particularly if we attended a government-run school, we were taught by our teachers that Christopher Columbus discovered that the world was round and that prior to Columbus’ discovery, most people still believed that the earth was flat and that we were capable of falling off the edge of the earth if we sailed too far. Though many of my Elementary School teachers passionately affirmed this falsehood, it simply was not true. The Pythagoreans, more than 2000 years before Columbus, had demonstrated mathematically that the earth was round and had even estimated its diameter with a fair degree of accuracy. Now, when my young mind was first confronted with this truth by a mathematician and scientist, I had a choice to make: do I believe my elementary school teacher or do I believe one who is a trained authority on these particular matters. The answer was obvious: I submitted my previous knowledge to the teaching of one who was an authority in his field. In the same way, is not God the ultimate authority on the creation that he has brought into being? When there is potential for our own errors in observation, ought we not submit ourselves to the teaching of one who is the authority on every subject? Thus God, in his word, provides us with a lens through which we can see and properly understand the world—yet there is still a world out there that we are looking at. As mentioned above, we must not do theology “in a vacuum;” rather, when doing theology, we must always understand it in reference to how it relates to life and the world that God has created around us.
It Must be God-Centered:
This principle is the counter-point to the mark of a bad theology, that of man-centeredness, that was mentioned above. Theology must always be God-talk and not man-talk. Scripture begins with the words, “In the beginning, God created the heavens and the earth.” There can be no doubt that the scriptures begin with the assumption that God exists and that he is primary over his creation. Of course, were there no God, there would be no revelation in scripture, and then the Bible itself would be the greatest farce ever perpetrated by men, for the Bible itself claims to be God’s word, not men’s. Thus, our theology must always reflect the glory and majesty of the one who created us and must genuinely be speaking of the one true God.
It Must be Christ Centered:
As mentioned above, the scriptures also are given for the purpose of pointing toward, speaking of, and proclaiming the glory of Jesus Christ: God the Son. All of the Old Testament points toward Jesus and all of the New Testament is a result of Jesus’ work, or, as the Apostle Paul records it, “All of God’s promises (speaking of the Old and New Testaments) find their yes in Him.” The answer that scripture presents to all of the problems of man is Christ and him crucified. It is through Christ that our sins are atoned for; it is through Christ that God becomes propitious towards believers; it is by Christ that we are brought into the presence of God the Father and adopted as sons and daughters, as the church, being made the very bride of Christ. It is through Christ that we know the true meaning of sacrificial love and it is only when we observe the majesty of Christ that we can understand what is genuinely beautiful and pleasant in this world. It is in Christ Jesus that we can find peace and hope not only for this life, but for all eternity. It is in Jesus that we can finally find meaning for our lives and freedom from the bondage that sin places us in. It is in Christ that we become “blessed,” and any theology that does not prominently present Jesus Christ is a theology that has no value to the lives of men and women, who ultimately need him more than they need life itself. Good theology is centered on Christ.
It Must be Doxological:
The Westminster Shorter Catechism begins by asking the question: “What is the chief end of man?” In other words, “What is mankind’s reason for being on earth?”, or more succinctly, “What is the meaning of life?” The answer that the catechism brings forth is, “The chief end of man is to glorify God and to enjoy him forever.” What a wonderful statement! While philosophy sends many a man on lifelong and frustrated quests to try and discern the meaning of life, the catechism presents an answer that is so simple that a child can understand it and yet so profound that it will take a lifetime to live it out and enjoy its implications. And this is the purpose for which man was created—to glorify God with the aim of enjoying him eternally.
Jonathan Edwards loved to deliberately misquote this catechism question. “What is God’s chief end?” Edwards would ask. The answer? “To glorify himself with the aim of bringing us to enjoy him forever.” Some have suggested that such a stance would be rather an arrogant one on the part of God, yet, in all of God’s manifold perfections, is he not worthy of all praise? Indeed, do we not find the greatest pleasure in life by enjoying God fully? If God is infinitely satisfied in himself, and he is, can we not also be infinitely satisfied in him? When we center our theology on God’s Triune person, our theology cannot help but be doxological.
The bottom line is that if your theology does not drive you to worship God in all of his fullness and majesty, it is not a good theology at all. Heaven is described as being a place where believers, surrounded by creation and myriads upon myriads of the heavenly host, will be wonderfully and gloriously singing praises to God on high and to the Lamb. If we are not finding our ultimate joy in worship here in this world, what does that say about our hope for an afterlife? Has the fall made us so schizophrenic that we will want then what we detest in this life? May it never be said! As a believer, the fullness of our joy in this life and the next must come through worship, and if our theology does not aid us in that end, our theology falls woefully short of its goal.
It Must be Both Eschatological and Protological:
Good theology must be both eschatological in that it anticipates the return of Jesus Christ and protological in that it looks backwards to see God’s hand ordaining the events of history. God is the God of yesterday, today, and tomorrow, and we must never lose sight of the fact that he is a God who has demonstrated his might in the events of history. He has raised empires and he has crushed them into the dust and God has given us his word through history so that we might understand all that he has done. To forget this is to live in denial of the greater portion of God’s revealed word. At the same time, we are not to be a people who always are looking backwards, but we are to be a people of anticipation, looking forward to the great culmination of history in the second coming of Jesus Christ. The scriptures themselves close with the promise of Christ, “Behold, I am coming soon!” Our theology must reflect the truth of that great promise. In a sense, we are to be people always actively engaged with the tasks of the day, yet with one hand looking to the sky, wondering and waiting, when our Lord will return as he left us.
It Must be Ecclesiastical:
Christians are not to find themselves as believers in isolation from one another. As appealing as that may sound at times, given that sometimes other believers are the ones who can drive us mad, God has ordained that we are part of one church—one body in Christ Jesus. Though we may constitute many parts based on our giftings and backgrounds, we are meant to understand ourselves as interconnected with other believers—rejoicing together and weeping together during the highs and lows of life. All of this has one great and wonderful end, when the Church, described as the bride of Christ, is presented to her groom as one, unified, clean, and perfect whole, and all to the glory of God. John sums up this principle in his first letter, when he writes that our fellowship with one another is what “makes our joy complete.” Our theology must reflect that sense of a believer’s connectedness with other believers.
It Must Encourage Sanctification:
John Calvin wrote that one of the purposes of our theology is to teach us piety. Calvin would continue in the same passage:
By piety I mean that union of reverence and love to God which the knowledge of his benefits inspires. For, until men feel that they owe everything to God, that they are cherished by his paternal care, and that he is the author of all their blessings, so that nought is to be looked for away from him, they will never submit to him in voluntary obedience; nay, unless they place their entire happiness in him, they will never yield up their whole selves to him in truth and sincerity.
In the fall, we not only found ourselves separated from our intimate communication with God, but the image of God, the Imago Dei, within us was warped. In God’s wonderful graciousness, he loves his people so ddeply that he not only justifies us through the saving blood of Jesus, but he works his Holy Spirit in us to restore the Imago Dei little by little. In other words, God is at work in the lives of believers to change them and to remold them, making their lives more and more reflect that of Jesus Christ. If our theology is not encouraging us to want to be sanctified, if it is not encouraging us to cooperate with the Holy Spirit in the work of sanctification, it falls short of its intended goal.
It Must Encompass All of Life:
The final mark of good theology is that it must encompass all of life. Abraham Kuyper once commented that as Sovereign Lord of creation, there was not an inch of the life of man that Christ did not put his finger on and declare, “Mine!” Modern man has a tendency to “compartmentalize” his life, living one way in church and another way before a watching world. Good theology does not allow one to do so. Theology is meant to be applied to all things that we do, and thus unify our life in a meaningful way before the throne of the Lord Jesus Christ. Everything that we do in one area or venue of life has an impact on what we do in every other area of life and our theology must be the thing that governs it all. Our theology must also engage both our hearts and our minds as well, challenging us to shape our very lives according to God’s revealed word. God is perfect by the very definition of who he is; should we not expect that he can perfectly order our steps? Indeed, that is the kind of God we have and that is the kind of God that our theology should always reflect.
It is worth noting that in the Old Testament alone, “thus says the Lord” is uttered more than 600 times. God is without question a God who talks to man—it is in the fall, though, that we lost the intimacy of that talk being face-to-face—something that Jesus came to undo.
Exegesis is the study of understanding what is being conveyed by any particular statement within its particular context.
Though little is known about the actual man, Pythagoras, the Pythagorean school was established in Samos, of southern Italy, about the year 525 B.C. Pythagoras was reportedly Ionian by heritage, having moved to Italy, and there is documentation that his disciples traveled as far as India, perhaps influencing their idea of reincarnation.
In 1643, a group of more than one hundred preachers and theologians representing the Scottish church, the Anglican church, and the Separatists, met in Westminster Abbey to begin what would be a five year discussion, endeavoring to articulate a concise statement of Biblical Doctrine. In 1649 the first edition of what are known as the Westminster Standards were published, complete with longer and shorter catechisms for the training of youth and directories for the application of this doctrine to life. Though different denominations have made many revisions of this doctrine over the years, the original language has rarely been improved upon, but has simply been nuanced to fit a particular denominational preference.
Edwards was one of the most influential American theologians of the 18th century, and along with George Whitefield, the English, Methodist preacher, paved the way for the first “Great Awakening” in America.
This is the heart of the message in Psalm 78—tell your children what God has done in the past so that they might live in hope of what God will do tomorrow (see especially Psalm 78:7).
Much theological confusion comes as a result of people ignoring one or both of these aspects. We must look to the future, but at the same time remember that an understanding of the imagery that is employed to speak of the future is found rooted in the Old Testament. The book of Revelation, in other words, cannot be understood apart from the prophets in the Old Testament Canon. At the same time, the Old Testament cannot be properly understood unless it is understood in light of the revealing of Christ in the New Testament. How many Jewish scholars lay frustrated because they are unwilling to see this great truth!
Pitfalls: The Marks of Bad Theology
Dead Orthodoxy:
The first pitfall that must be deliberately avoided is that of a “dead” orthodoxy. In the year 164 BC, the Jewish people celebrated the rededication of the temple after they had thrown off their Seleucid Syrian oppressors. Antiochus Epiphanies had not only looted the temple of its gold and silver, but had gone as far as to sacrifice a pig on the temple altar and set up a phallic symbol of Zeus in the Holy Place. This sparked the Maccabean revolt, let by Judah, Jonathan, and Simon Maccabees. After this victory, the Maccabeans assumed the role of kings, establishing what is referred to as the Hasmonean Dynasty. Remembering that the Maccabees were Levitical priests by decent, this joined the role of King and High Priest into one office, causing a great deal of resentment within the more orthodox Jewish community. The power of this combined position also led to corruption within the rulership. As a result, two groups emerged during this time: the Essines and the Pharisees.
The Essines were a separatist group that withdrew from their Jewish communities and established their own fortified communities, training in theology and warfare, and preparing themselves to be the army of the Messiah when said Messiah came. The Pharisees were a more moderate reform group, seeking to bring religious reform working within the Jewish society. They established rules for behavior and piety and they lived lives that were deliberately structured to promote obedience to the Law of God. When Jesus taught that the people’s righteousness had to exceed that of the Pharisees to enter the kingdom of heaven, this was not said tongue-in-cheek, but was a comment that would have shocked the people, as the Pharisees were perceived to be the holiest people that most Jews had ever encountered. The problem, though, within this sect, was that in their zeal for personal holiness, they had turned the law of God into a legalistic system of rules to check off. If you just did this and that and did these things in the prescribed way, the Pharisees taught, you are guaranteed heaven. They forgot the intent of the law, which is to demonstrate our total inability to be holy before God, and were expecting eternal life as a reward earned by the works of men. For this, Jesus would rebuke them in the strongest language.
Yet, this provides for us a good illustration of what can happen when one’s orthodoxy becomes dead and lifeless. The word orthodoxy itself means “right or sound doctrine,” coming from the Latin, “orthodoxos,” and begs the question—can “right thinking” about the things of God ever truly be without life? God is the source of all life, and thus, proper and right teaching about God must too be filled with the life of God. How sad it is when individuals and churches loose sight of the heart behind God’s word and fail to point to the life that comes from the God of light, whose very word is given as a light to our paths. As C.S. Lewis also warned, beware when the God of the “God talk” is lost or forgotten. Such happens when your orthodoxy becomes legalism.
Wildfire Passion:
The second mark of bad theology, and the exact opposite of “dead orthodoxy,” is an uncontrolled passion that burns like a wildfire, consuming all that it touches. This is not to deny the importance of passion in terms of faith—it is essential, but just as genuine orthodoxy builds up the believer, strengthening him with the truth of God’s word, so too does genuine passion. And just as there is a counterfeit orthodoxy that brings with it nothing but cold and stale death, so too there is a wildfire passion that might burn hot for a time, but which burns out the individual (and often those around them) and leaves nothing but a smoldering zone of death.
We must always remember that our passions are part of our divinely created makeup, and thus, as we grow in grace, our passions and our actions ought to better and better reflect the nature of God himself. Are God’s passions uncontrolled? Does God act out of a sense of emotionalism? Does God’s Spirit destroy those within whom he dwells? Certainly not! God’s Spirit brings life to the one in whom he dwells! So too, theology and religion, while it must address and move the passions, must not set them out of control, burning like a wildfire amongst dry timber.
Vain Theology:
The Hebrew term for vain is lb,h, (hevel) and is used to describe things that are empty and insubstantial like one’s breath or an idol. Sometimes our theology becomes so speculative that it looses its substance all together. Sometimes our theology becomes so influenced by ideas of men (rather than scripture) that it loses any solid foundation that it might have once had. We can ground theology in scripture because scripture itself is qeo/pneustoß (theopneustos), or “God-breathed,” but that which is the breath of men, that which is anqrwpneu/stoß (anthropneustos), is lb,h, (hevel). While good theology does at times enter into a degree of reasonable speculation, good theology is never founded upon speculation or wild ideas, but is consistently and perpetually grounded in the inerrant truth of God’s revealed word. One further note: in a post-modern era, we live in a culture that is ready and willing to affirm multiple, mutually-exclusive ideas as truth. As a result, many professing Christians have a theology that is a mixture of orthodox Christianity as well as non-Christian religions and ideas. Many professing Christians also have a proclivity to adapt their theology to fit new ideas that appeal to their minds rather than judging the new ideas through the lens shaped from a solidly scriptural theology. When theology becomes fickle, it becomes vain.
Man-Centered Theology:
Our final category of bad theology is a man-centered theology. As theology and religion did not originate in the mind of man, as liberal and natural theologians would suggest, it is not the right of mankind to determine how God is to be understood or worshiped. Indeed, that right belongs solely to God himself. And, as God is the source of the “God-Talk,” it is to be rightly assumed that God should be the center of such talk. The only man that should ever be exalted by our theology is Jesus Christ himself, who, while fully man, is also fully God. A theology based upon the works and glory of men—even one designed to give man comfort where no comfort is warranted – is a bad form of theology, and is truly no “God Talk” at all, but “man-talk.” Man exists to glorify God, not the other way around.
Their father, Matthias, was an elder priest in the temple who fled Jerusalem with his family, rallied the people to himself, and began the revolt against the Seleucid governors. Matthias and his sons Eleazar and John would die early on in the fighting, leaving his remaining three sons to continue the battle and overthrow the oppressors. The Maccabees proved themselves to be tactical geniuses in guerilla warfare and are still studied today as a model for how a smaller force of soldiers can overcome a larger, more organized foe.
The Garden of God’s Word
Before I enter scripture itself, I wanted to begin with it as a whole. God’s word is very much like a wonderful garden, filled with all kinds of produce. And, it is a garden that reflects back at us all of the thorns and thistles of our lives. When I was growing up, my parents kept a large vegetable garden. This garden usually caused me to lament the coming of Saturday, for I often was made to spend them pulling up weeds or tilling the soil when I would have rather been playing baseball or watching cartoons like my friends. Yet, though we all sweated and toiled over it, the produce was always a blessing on the dinner table.
God’s word is the same way. As a Christian, we need to labor in it. It takes work to root out the deep truths and riches that it contains. Does that mean that the Bible is full of thorns and thistles, subject to the fall? Certainly not! The thorns and thistles are the things that we bring to the table. These are our secret sins and lusts. The word of God is powerful and potent when it comes to convicting men of their sinful ways. And if we are going to approach the word of God seeking its fruit, then those thorns and thistles in our own life must be pulled out by the root.
But what a rich variety of fruit that lies within God’s Word! There are the sweet berries of God’s promises, the abundant and hearty beans of God the Father’s nature revealed within, the spicy peppers of the power of God the Holy Spirit moving through history, and the earthy tubers of God the Son’s work on earth. There are the majestic and flowering fruit trees of God’s grace and there are the bitter radishes of God’s judgment on unbelievers. And the abundance therein proclaims without hesitation God’s glory and his constancy toward and provision for his people.
And just as is with any healthy garden, it is full of life. Worms to till the soil, bugs to pollinate, and birds to fill the trees with song, God’s word is alive and healthy and how the Christian ought to long to rest therein for all of his days. And the garden most importantly is a garden that is fed with a spring of pure and living water, even though it is surrounded by a dry and arid land. What an oasis we have in God’s Word! Oh, how the Christian inflicts such pain on himself by seeking the worldly pleasures of baseball and cartoons over the riches of God’s word.
The Contagiousness of Worship
Worship, when it is filled with the Holy Spirit, is contagious. I expect that this is part of the reason that the scriptures emphasize that believers are to live within a covenant community. Not only can we support one another, but in our joined worship, we enable each other and lift each other up. I don’t expect that this principle could be displayed any more graphically than it is displayed at the end of Revelation, chapter 5. As soon as the twelve elders finish their song, they are joined by the four living creatures, the four cherubim, that are around the throne. Then they are joined by “myriads of myriads” of angels.
If you are interested in mathematics, a myriad is 10,000. Thus, a myriad of myriads, would be 10,000 times 10,000, or 100,000,000. And John describes “myriads of myriads,” both being plural. Thus, if we take this number literally, there are hundreds of millions of angels around the throne singing praise (this would require a choir loft that was 10 miles long and 10 miles deep!). Regardless of whether you take this number literally or figuratively as an uncountable number, it is one heck of a large chorus!
I had the blessing a number of years ago to participate in a evening worship service at a youth retreat where there were an estimated 90,000 youth and adults—all lifting their praises to heaven. It was a beautiful thing to behold. In Exodus 15, we are told that when the Israelites had crossed over the Red Sea safely, they sang praise to God—the men being led by Moses and the women by Miriam. We can safely assume that there were at least a million people present at this event. The sound of their voices must have shook the earth! Now multiply that and imagine for a moment hundreds of millions of angelic voices lifted up in perfect harmony to our Lord and God! What an amazing thing that must have been for John to witness!
And if that wasn’t enough, all of creation lifted its voice to join the heavenly song! True worship is contagious, oh believer, what joy you have to look forward to! This chapter closes appropriately, indeed. Once this amazing chorus finishes it’s last verse, the four cherubim around the throne, say, “Amen!” And the elders fall on their faces and worship. Loved ones, this is what God has planned for you. Don’t be too busy worrying about the individual blessings that are promised in scripture—in comparison to this—they are nickels and dimes.
O For a thousand tongues to sing
my great Redeemer’s praise,
the glories of my God and King,
the triumphs of his grace.
Hear him, ye deaf; his praise ye dumb,
your loosen’d tongues employ;
ye blind, behold your Savior come;
and leap, ye lame, for joy.
-Charles Wesley
The Dating of the Exodus
There is a great deal of debate as to the dating of the Exodus. Some scholars, based on archaeological evidence, place the Exodus in the 13th century BC. Others, citing both Biblical and extra-Biblical evidence, place it in the 15th century BC. To support the later dating, scholars like John Currid cite the massive building projects that took place in the 13th and 14th centuries BC. They also note that one of the greatest of the builders was Rameses II, who reigned between 1290 and 1224 BC, who built a new capitol city in his honor, named Pi-Ramesse (“Domain of Rameses”). Exodus 1:11 records that the Jews were used to build the cities of Pithom and Raamses. It is also important to note that it was not until the 13th century that Egypt lost its control over Canaan as a province. There are also Egyptian reliefs that depict the Israelite conquest of Canaan that date between 1224 and 1214 BC.
The most convincing evidence, though, places the Exodus in the 15th century BC. Scholars like Keil and Delitzsch begin with the termination of the 70 year exile, which took place in the first year of Cyrus’ sole reign (536 BC). Thus, dating backwards, the captivity began in 606 BC. According to the chronologies in the book of Kings, Judah was carried into captivity 406 years after the year the building of Solomon’s temple began, placing its beginning in 1012 BC. 1 Kings 6:1 also tells us that the building of Solomon’s temple began 480 years after the Exodus from Egypt, placing it at the year 1492 BC. Their dating concurs with the traditional Christian and Jewish chronologies which date the Exodus. This also concurs with archaeological evidence which shows that the likely date of the destruction of Jericho was in the early 1400s BC.
How do we understand this earlier dating of the Exodus in light of modern archaeology? First, archaeology is not an exacting science, but a lens through which to view history. Archaeological facts are largely the result of educated deductions and scientific hypotheses, not divine revelation. In terms of the specific evidence, Exodus 1:11 speaks of the building of tAnK.s.mi yrE[‘ (store cities), not capitol cities. There was likely a store city of Rameses already in existence when Rameses II build Pi-Ramesse. With respect to Egyptian influence over Canaan, Israel would not have been considered a kingdom by the Egyptians until the enthronement of Saul. Given the upheaval in the land during the time of Joshua’s conquest and the time of Judges, the point where Egypt would have lost all of it’s influence in the land would coincide with the later accounts of the judges or that of Samuel, where some sense of identity was firmly established in the land.
To set this event in its larger context, it is worth recognizing what is going on in the world surrounding Egypt and the wilderness at the point of the Exodus. Assuming an early date of 1492 for the Exodus to have begun, the city of Sparta would be formed two years into the Israelite wilderness wanderings. In addition, the nations of Athens (1556 BC), Troy (1546), and Thebes (1493) had been founded at this point. What would later become the Olympian Games (then called the Panathenaean Games) also had its beginnings during this era (1495). The Areopagus was established in 1504 BC, and in 1493 Cadmus is credited with bringing the 15 Phoenician letters into Greece, which gradually changed in form to become the Romans letters used predominantly in Europe and America today. Though these events may not seem to bear very heavily upon the Biblical text, it is important to note that this era was a time when civilizations were being born and establishing themselves. Growing up in the Pharaoh’s household, Moses would have been aware, particularly of the politics of these (largely Greek) new nations. Who better than one trained in such legal codes to receive and teach the Law of God to God’s people? Who better to organize God’s people into a nation than one who had watched nations form?
I am My Beloved’s
“I am my beloved’s and my beloved is mine—shepherding in the lilies.”
(Song of Solomon 6:3)
Beloved. That is a name that is given by God to his own people, and as a reflection of God’s use of that word toward us, we use that term to refer to one another. Beloved… The word literally means “the one who is loved,” that is simple enough, but oh, what connotations that word carries for us in life. Believer, do you recognize that you are the beloved of Christ? When you think of yourself in relationship to God the Father, do you think of yourself as the object of his love? So often, we talk a great deal about what God did for us and of the love that Jesus demonstrated for us on the cross, but sometimes we don’t let those words sink home. Do you really know that God loves you personally, individually, deeply, and passionately?
I remember what it was like when my wife, Denise, and I were first courting one another. Her simple presence in the room was enough to make my heart skip a beat. The excitement of the fact that this beautiful woman loved me was something that I found to be overwhelming. And though the dynamics of that relationship have changed dramatically over the past decade, there is a peace and a confidence that I get as a result of knowing that I always have a safe place to return to and loving arms to hold me. And Christ wants us to understand that this is the kind of relationship that he wants to have with his people. It is not enough that he redeems us, but he wants us to have a love affair with him as well. He wants us to know the excitement that comes from a relationship with one who loves us so deeply and unconditionally that pretenses have no place—there is no dark spot of our lives that we can hide from him, yet he chooses to love us anyway.
And though, over time the initial excitement of this relationship to Christ may wane some, there still should be the wonderful peace that comes from knowing that no matter where you happen to go or what trials that you happen to experience, you will always have Christ at your side, loving you, holding you, strengthening you, carrying you… And knowing this peace—knowing that you always have a safe place to retreat to in the arms of Christ and a promise that you cannot be plucked from his hands—knowing this peace should give you the confidence to take chances for the gospel. When you know you are loved so fully and deeply by Christ, you can risk the rejection of the world because you are never without a safe place to retreat to—a place that we are never separated from, for Christ will never, no never, leave the side of his loved ones.
Part of our problem is that we often do not or have not stopped to experience and enjoy the love that Christ has for us. We do not dwell in it or on it; we do not rest safely within his arms. Friends, think of the peace and security that you enjoy resting safely in the arms of your parent or your spouse. No words need to be exchanged, but when words are spoken they are both calming and assuring. Can you say this about the times when you rest in Christ? Do you deliberately take time dwelling in meditation on God’s word, prayerfully reflecting on a given passage of scripture, that you can draw your security out of such a relationship? Beloved, how stale a marriage is where parties to not communicate with one another or rest in each other’s arms—how stale our faith grows—how stagnant it gets, when we do not rest in the security that comes from knowing that we are the beloved of God. And that security comes from spending time in prayer and meditation upon God’s word.
The Horn of Salvation
“and he raised up a horn of salvation for us in the house of David, his servant.”
(Luke 1:69)
The theme of the “horn of salvation” has important Old Testament Biblical-Theological implications, yet, before we delve back into the Old Testament history of this language, it is important that we set the context of the passage and make several observations:
- Note that this statement is part of the prophesy of Zechariah at his son, John’s, birth. It is prophetic in its scope, but note the use of the past tense with the verb “raised.” This is what is called the “prophetic past,” and it is a common element in Hebrew prophesy. Rather than speak of what God will do in the future tense (which the prophets do as well), the prophets speak of what God will do in the future but use past tense verbs to communicate the absolute nature of this event coming to pass. In other words, the prophet is saying that we can be so sure that God will fulfill this event that we can speak as if it has already taken place even though it is yet to take place. Such language is always used with prophesies that are unconditional and irrevocable. Here, Zechariah is prophesying about the reality of God having fulfilled all of his covenantal promises in the coming of Jesus—John being the forerunner; Zechariah is certain that even in the coming of this child in the womb, God would fulfill all of his plans through his Messiah and there was nothing that the enemies of God’s plan could do about it. Even the might of the Roman Empire is but a bug to be squashed under the heel of our God!
- Note for whom this promise is given: for “us.” How is this, when the coming of Christ will bring about the in-grafting of gentiles? Judaism was never meant to be an isolationist religion—a central temple, yes, but isolationist, no. They were to bring in converts from all of the nations, yet rarely worked to do so. One of the great Messianic promises is that this Messiah would bring in gentiles to the fold, that people from every tribe and nation would come to faith and be part of God’s covenant people. See the prophesies of Zechariah 14, for example, which speak of all the nations coming together to celebrate the festival of Booths together as one people—signaled by the coming of the Messiah. Even as far back as the creation account, where Adam and Eve were commanded to reproduce and fill the world with their kind (Genesis 1:28)—was this not for a purpose? Certainly, it was to subdue the creation so that God would be worshiped in every corner of the earth. This same commandment God gave to Noah and his children (Genesis 9:7), yet, in their sin they settled in Babel and God confused their language to force them into obedience. This is the great downfalls of mankind—refusing to give proper and right worship to God the creator—in Christ, once again, God is hardening the hearts of the Jewish people to bring in the gentiles—forcing them into obedience to the command to spread God’s worship throughout the earth. Thus the promise of the coming Messiah is for “us” from the Jewish perspective, for it is God fulfilling his plan for them.
- “in the house of David:” This communicates the agency by which God will fulfill this promise—by the line of David. We might as easily translate this Greek preposition (ejn) as “by” or “through.” It is not so much that the promise will be fulfilled within the house of David, but it will be fulfilled through one who is from said line. Note too that John the Baptist was from the line of Aaron, not the line of David. There is absolutely no confusion in Zechariah’s mind as to just what is going on with his son. It is interesting to see the change in Zechariah that has taken place in these past 9 months of his life. In the earlier account, he is seen as humble, but doubting God’s promise. Here he is boldly proclaiming the truth about what God is doing in the lives of the people of Israel. Sometimes, when God silences our lips from speaking, we can finally hear the truth that God is speaking to us through his word. We may be moving into some degree of speculation here, but I don’t think that it is too unlikely that Zechariah would have spent much of his imposed silence seeking out God’s face in prayer and the study of the scriptures—perhaps we would all do well to experience such a trial.
- Finally, note the last clause in the passage. Normally, our English Bibles translate this word as “servant” (as I have translated above). Yet, in Greek, it is the term paivß (pais), not douvloß (doulos) as one might expect. The word paivß (pais) is related to the word pai/dion (paidion) and can also be translated as “child,” which is important to note. In speaking of one’s servant in language that would denote kinship, it communicates the idea that there is a significant level of affection that is found between the Master and the servant. A good example of this kind of affection is found in the account of Jesus’ healing of the Centurion’s servant (Matthew 8:5-13). Were this an ordinary servant, why would the Centurion have gone to such trouble to see the servant healed? Certainly it would have been a sign of disgrace for a Roman Centurion to go to a Hebrew Rabbi for healing. Clearly, there is great affection within this relationship. In the case of Zechariah’s prophesy, this concept of affection is especially pertinent. David is one whom scripture describes as being a man after God’s own heart (Acts 13:22) and it is to David that the promise comes to establish an eternal kingship (2 Samuel 7:12-16). Thus, we might even go as far to translate this clause, “in the house of David, his beloved servant” or even, “in the house of David, his child.” Either conveys the idea that Zechariah is communicating.
With the context of Zechariah’s prophesy before us, let us look at the passages that also communicate this idea:
- 2 Samuel 22:3. At the end of David’s life, he composes a song of praise to God that we find recorded here, in chapter 22 of Second Samuel. David sings of God’s fullness and of his provision even in the face of certain destruction. At the beginning of this song of praise, David uses a series of parallel statements that communicate the nature of God’s deliverance. God is described as deliverer, rock, refuge, shield, horn of my salvation, stronghold, refuge (a second time), and savior. What can be said about all of these images?
1. They are all defensive images—this speaks primarily of God’s redemption and not of his judgment upon his foes.
2. They are all passive images in terms of David. One is defended within the fortress or by the high and firm rock. One takes refuge within these safe places, the places do not move from here to there.
3. One may find rest in all of these places. One of the great themes in the Old Testament is that of seeking rest from one’s enemies. David is saying that as tumultuous as his life has been, rest has been given to him in the refuge of God alone.
4. The Hebrew term for “horn” that is used here is the term !r<q, (keren), and is normally used to describe an animal’s horn or something made in that general shape. In particular, it is also this term that is used to describe the four horns of the altar of burnt offering (Exodus 38:2). There are a number of things that are particularly interesting about this connection.
o While we don’t know the origin of the tradition, it seems that in Ancient Israel, people held the belief that clinging to the horns of the altar would provide them sanctuary and refuge from their oppressors. In 1 Kings 1:49-53, we find Adonijah, in fear of Solomon, running and clinging to the horns of the altar for protection. Soon afterward, as recorded in 1 Kings 2:28-35), we also find Joab doing the same. It seems that Solomon puts an end to this tradition, for while he pardons Adonijah, he has Joab slain while still clinging to the altar’s horns.
o In a similar vein, though this is a negative example, when God speaks through the prophet Amos, commanding him to speak of the judgment that is coming upon the people, one thing he states is that he will “cut off” the horns of the altar at the time of said judgment, implying that the presence of the horns on the altar was at least symbolic of God’s protection for his people—that in this judgment that is coming, there will be no place of refuge for the people to go (see Amos 3:14).
Note that this is not the term that refers to a musical horn made from the horn of an animal—that word is rp;Av (shophar) and the two words are not interchangeable.
- Psalm 18:2. This is the psalm that is based on the Psalm above, written by David as a praise to God for deliverance from his enemies, thus, even though the language varies slightly, the idea remains the same, the language of the “horn of salvation” is again used to describe taking refuge in the Lord.
Thus, how are we to understand Jesus as the “horn of salvation”? The answer should be fairly obvious at this point; the horn of salvation is a symbol of a place wherein one can find refuge from the assaults of this world—the greatest enemy we face being sin and temptation to sin. And, indeed, that is exactly the context in which Zechariah is speaking. In Luke 1:68, Zechariah speaks of God having redeemed his people, then in verse 69, he speaks of that redemption in terms of God having raised up the horn of salvation. As the praise song goes, “He is our refuge in days of trouble, he is our shelter in times of storm, He is our tower in the day of sorrow, our fortress in the time of war.” Oh, beloved, God is a strong fortress wherein which we can rest from the oppressors of this sinful world—he is our horn of salvation, clinging to which we cannot be destroyed and our sin before God is forgiven—we are truly redeemed. What a wonderful promise that God has given us in Jesus Christ! As David also wrote:
“Serve Yahweh with fear and rejoice with trembling!
Kiss the Son lest he become angry and you perish in the way!
For his anger will soon burn!
Blessed are those who take refuge in him!”
(Psalm 2:11-12)
How firm a foundation, ye saints of the Lord,
Is laid for your faith in his excellent word!
What more can he say than to you he hath said,
To you who for refuge to Jesus have fled?
-From John Rippon’s selection of hymns
And in the spirit of Zechariah’s prophesy of the coming Christ:
Say to those who are fearful hearted,
‘Do not be afraid,’
‘The Lord, your God, is strong, with his mighty arm,’
‘when you call on his name,’
‘He will come and save…’
-Fitts & Sadler
Bought Out and Set Free
“But may it not be for me to boast if it is not in the cross of our Lord Jesus Christ, through which the world has been crucified to me, and I to the world.”—Galatians 6:14
“Once a man sees himself in the light of the cross, he sees the horror of that self-centered view in its every aspect.” -DM Lloyd-Jones
“God’s chief end is to glorify himself with a view to bringing man to enjoy him forever”
-J. Edwards
How often when asked to witness our faith to others do we begin with “this is what God did for me.” What a sad statement it is, when our view of salvation is centered on ourselves. I am not the object of redemptive history; God is. What a skewed view we have in the church.
Part of the power of the cross, when brought to bear on the lives of God’s people, is to break this idea that there is anything about the process of salvation that we deserve. We are but wretches before God, our righteousness, as Paul put it, is nothing more than a filthy rag (and we won’t discuss that imagery). We are nothing more than desperate beggars brought into the house before the storm. Yet, somehow, once we are in the house, we begin to think ourselves the master of the place. We see the meal that is brought to us as something that is deserved and we see the comforts within as our rightful place to recline.
When I was in High School, I worked for a wealthy couple tending their property. They had sixty acres of land and it was my job to keep it up and to do whatever odd jobs they had for me. Each year at Christmas, the St. Clair family had a huge and wonderful party for all of their friends. They often had as many as 70 people in their home for these parties. One year, they hired me to help direct traffic with people coming and going. Maryland winters are often quite cold, and I stood outside the festive home, all bundled up, directing people where to park.
After the party was well underway and the guests had all arrived, Mr. St. Clair came outside and invited me into their home to enjoy the festivities. Once inside, he introduced me as if he were introducing an honored guest and instructed me to eat my fill from the buffet table.
I did eat and was welcomed warmly by the guests, but at the same time, I had an overwhelming feeling of being out of place. Here I was, a high school student from a modest family, dressed in jeans and a sweat shirt, with mussed up hair from being under a stocking cap all night, mingling with some of the most wealthy people of the region who were dressed to the nines. I enjoyed myself on that evening immensely, but never once did I begin to feel that I deserved to be a part of these festivities. My presence was solely due to the grace of the host.
Our attitude toward our salvation ought to be the same as mine was at that party. How we don’t deserve to be present in the master’s house, but God has brought us in out of the cold, introduced us as an honored guest, and sat us at his table as his child. And why does he do this? Because of the work of his son on the cross. Oh, how we ought to cherish that cross! We are the recipients of God’s wonderful grace. It is something that we must never take for granted!
The New Man
“But may it not be for me to boast if it is not in the cross of our Lord Jesus Christ, through which the world has been crucified to me, and I to the world.”—Galatians 6:14
Oh how often we take this casually. We are made new in Christ, but so often we daydream back toward the sinful days of our past and forget the wretchedness of our life apart from Christ. I was reading the biography of John Paton recently. Paton was a missionary to the cannibals of the New Hebrides islands (and a minister in the Reformed Presbyterian Church of Scotland, I might add). One of the things that he described in his journals was the insatiable craving for human flesh that these cannibals had. The small island where he served housed no less than 10 warring tribes. These tribes would roast the bodies of the enemy warriors they had killed in battle. Their lust for flesh was so strong, though, that when fresh bodies were scarce and they had no enemies to eat, they would dig up the corpses of recently buried people to feast on their remains. Depravity begets depravity.
Yet, I would argue that we are not all that different. We might not be in the habit of digging up dead bodies to eat, but drug addicts often sink to that same level of desperation to get their next high. Gambling addicts mortgage their homes and steal from their businesses to feed their craving. Sex addicts will risk ruining their marriages and the lives of their children for one more night of illicit ecstasy. Work-aholics will miss every important events in the life of their family for the opportunity to make another dollar even when the things that money can buy can never match the value of a presence in the life of a child. Depravity begets depravity.
But we, by virtue of the work of Christ on the cross, are made new. We are no longer bound by the downward cycle of sin. Yes, we will still sin, but there is forgiveness in Christ and there is strength through his Holy Spirit so we can resist temptation. Light has been shined in the darkness of our sinful lives and for the first time we can begin to see the path that we are on, albeit dimly. Let us not look back, then, at the way our lives used to be. The Christian has no use for the depravity of his old man for depravity begets depravity. We are called to be Holy as God is Holy. The contrast could not be more drastic.
Signposts
“But may it not be for me to boast if it is not in the cross of our Lord Jesus Christ, through which the world has been crucified to me, and I to the world.”—Galatians 6:14
“Today, missed some fine opportunity of speaking a word for Christ. The Lord saw that I would have spoken as much for my honor as for his, and therefore, he shut my mouth. I see that a man cannot be a faithful, fervent minister until he preaches just for Christ’s sake, until he gives up trying to attract people to himself, and seeks to attract them to Christ. Lord, give me this.” -R.M. McCheyne
Spurgeon once likened the Bible to a road map of England. He pointed out on the map that every road, even if through a circuitous route, led into London. So too, he argued, did every verse, lead to Christ. And no matter how good your skill as an orator, no matter how well you have mastered the ancient languages, and no matter how apt your sermon illustrations are, if you do not point people to Christ, your preaching has wasted everyone’s time. We must ask ourselves of our preaching what Dr. Lloyd-Jones asked of our living, “Is God the chief end and object of your life?”
This is the model that I have tried to adopt within my own preaching. If I am to preach, I must become a beacon that points clearly to Christ and the cross. Exegesis and structure and illustrations and everything else that goes into writing a sermon is terribly important, but just like that road map, it does not matter how detailed and in-depth my directions are, if they lead the listener to any place but to Christ, then all my time and preparation are wasted and I might as well have said nothing.
In turn, this is the model that is set before us in living. We must constantly be asking ourselves if what we are doing is pointing people to Christ. Peter reminds us in his first letter that it is by our humble and submissive faithfulness to our Lord and Savior that people will be drawn to Christ. Too often we treat winning souls as a conquest. We hold revivals thinking that the Spirit of God somehow follows our lead when it comes to changing the hearts of man. This model could not be further from the truth. It is true that the Holy Spirit has moved at times to bring revival to a community through the preaching of one of his servants, yet for us to walk in with the expectation that we will be the next Whitefield or Wesley is sheer vanity. If you want to see true revival in our land, then it will come most reliably through Christians living faithful and humble lives in the sight of an unbelieving world. Our lives should be as street signs pointing to Christ, saying, “don’t look at me, but look at my Lord; I am merely a pointer so that He might be glorified.”
Is this how we approach the day? Is this how we approach witnessing? I suggest that it usually isn’t. So often, like Robert Murray McCheyne, we miss the opportunity to faithfully witness because our directions revolve around ourselves and do not point clearly to Christ and him crucified. Let us be deliberate in our lifestyle with Christ as the goal of every direction we give.
Walls
“But may it not be for me to boast if it is not in the cross of our Lord Jesus Christ, through which the world has been crucified to me, and I to the world.”—Galatians 6:14
“The wall in Berlin, you see, is not the first wall that has been built in this world to separate people from one another. The World has always had its iron curtains. We change the terminology but the fact has always been there: the middle wall of partition, Jews on one side, Gentiles on the other side, and between them, a bitter hatred and animosity, which we can scarcely even imagine.” -D.M. Lloyd-Jones
What I find to be interesting about walls is that we are so careless about how and where we put them up. Walls do not have to be bad things. A good, stout wall can provide a defense against the attacks of enemy armies. It can bring comfort to all who are within it when the guardsmen are alert on the ramparts. I have endeavored to make my home that kind of place. My desire is that the sin and foolishness of the world not be able to encroach upon those who live within the walls of my home. This carries over to how I treat my wife and son and it carries over to the expectations that I place on them. Our home, I intend, is to be a place of building up, not a place of tearing down.
Likewise, our churches should reflect the same thing. Like shepherds, pastors must protect and build up the flock that God has given them. The church needs to be a refuge from the infighting and the frantic pace of the world. The walls that we build around the church are not to keep people out, rather they are to keep the seeds of the serpent that inundate our culture out. In a very real way, the church within should look very different than the world without.
Yet, sin muddles things up, doesn’t it? Sin causes us to build walls inside of our homes and within our church. No longer are the walls a sign of defense, but they become a thing of separation. We have a long tradition of building these kinds of walls, built with stones of pride and ignorance. The first of these human walls was built as far back as Eden, when Adam and Eve chose to break covenant with God and eat of the fruit of the tree of knowledge of good and evil. While we don’t talk about it much, the thing that I think is amazing is that neither Adam nor Eve was repentant when confronted by God; they just played the blame-game. In that act, a wall was created between creation and God that could never be breached from our side.
But what a gracious God we serve. God paid the price of his only son on the cross, breaching the wall from the other side. Like prisoners of war that have been broken from our dark and filthy cells and brought out into the light, we who have been saved from our sin are indebted beyond comprehension to our Savior! We put up a wall that we could never hope to break down, but Christ shattered it!
To those who would accept Jesus Christ as their Lord and Savior, believing in their heart and confessing with their lips, God has given them eternal life. And he builds another wall around them, and what a wall it is! For this wall is one that does not separate one from God, but is a wall that joins them together in covenant permanently, for God will permit none of his chosen to slip from his hand (John 10:29).
We must take the time to survey the walls that we have constructed in our lives. We must look for cracks in those meant to defend against the attacks of the evil one and we must seek to tear down the ones that separate us from our families, our neighbors, and others around us. Christ has torn down the wall between us and God, let us tear down the walls between us and man that we might take the gospel to every corner of the world and apply it to every corner of our life.
Commandos of the Cross
“But may it not be for me to boast if it is not in the cross of our Lord Jesus Christ, through which the world has been crucified to me, and I to the world.”—Galatians 6:14
“The power of the devil, the power of evil, is so great that every human being ever born into the world has been defeated by it.” -D.M. Lloyd-Jones
I am sure that you have rented or watched movies before that were recommended to you by a friend, but once you watched them, you sat aghast, wondering why ever this friend would have suggested such a film. A few years ago, my wife and I rented one of “these” kinds of films. I don’t recall the title but the movie was basically a modern rendition of the Faust story, where a Lawyer makes a pact with the devil to get to the top of his profession. Sadly, as is the way with most contemporary films, the Devil was portrayed in a good light and the lawyer’s decision was shown as a noble one. There was one redeeming line within this movie. The main character and the Devil were discussing “means” and the Devil made this comment. “The best thing that I ever did was to convince mankind that I do not exist.” How true this statement is.
In The Screwtape Letters, by C.S. Lewis, Lewis develops much of the same idea. Wormwood is constantly urged by his Uncle Screwtape to manipulate things from the background. I know that as I read that book, I was convicted of many sins that I had never even thought were within my life. In his book, Out of the Silent Planet, Lewis describes fallen earth as a darkened place. The people in Malecandra (Mars) cannot peer into the affairs of men. Oh how we can say with the Apostle Paul that we see through a glass darkly in this world. Even the humanist, Mark Twain, understood this idea that our eyes are clouded to the truth when he misquoted Paul by saying, “we see through a glass eye darkly.” Of course, one sees nothing through a glass eye at all!
We are born into a mess of sin in our lives. There is nothing we can do about it. It is all around us and it is within us. It does not take very long before you realize, as a parent, that your little baby is quite sinful. In fact, I would argue that anyone who denies the doctrine of Original Sin could never have had children. We are born spiritually dead on arrival. Not only can we not get away from it on our own, but we cannot understand why we ought to get away from it on our own. Pelagius argued that if you ought to do something you are capable of doing it. Yet, sin blinds us even from understanding what we ought do. One of the themes of the Epistle of James is being a hearer and a doer of the word. You cannot be a doer if you have not heard, but you cannot even really hear without a movement of the Holy Spirit in your life enabling you to hear it and internalize it. Without the work of the Holy Spirit you can no more expect someone to act upon the preached Word of God than you can expect the stones of the Church’s foundation to act upon it.
And here is the triumph of the Cross! Satan may ”own” us at birth, but we, the elect, are more like prisoners of war that God will send, in his time, the special forces to rescue through the power of the Holy Spirit. We often do not think of ourselves as soldiers or that we are at war; this is Satan convincing us that he is not at work. But the teachers and preachers of the Word of God are in a sense the Special Operations team of the church. We are fully equipped through the power of the Holy Spirit, but we are operating deep in enemy territory to seek and save those captive souls for the Lord Jesus Christ. If that is the case, we, like the Special Forces, need to be about rigorous training throughout life. Our weapons are the sword of scripture and the rifle of prayer.
But the victory is not ours to claim. We are simply instruments, servants, working in our master’s household and for his glory. Christ was the ultimate Special Force, for it is he that faced the very wrath of God for the sins of his people. When we meditate on that it ought to make us rejoice and weep at the same time. It ought to make us rejoice for that battle has been won and we, who are believers in and on the Lord Jesus Christ have been saved. And it ought to make us weep, for it is because of our sin that the Lord Jesus had to suffer so. We ought to reflect on this always.
Do Not Love the World
“But may it not be for me to boast if it is not in the cross of our Lord Jesus Christ, through which the world has been crucified to me, and I to the world.”—Galatians 6:14
The cross of Christ is not a simple stop on the road of life, but it is the very road to life. Jesus did not stop at telling the Christian simply to take up their cross, but he commanded that they follow. Too many people think that the “taking up” is the most important thing. They might struggle to lift the burden, but once it is squarely upon their shoulders, they say, “enough of that,” and promptly drop the burden on the dirt. This is not the way that Christ has set before us. Yes, we must heft the cross that the Lord calls us to bear, but we must carry that cross, following Jesus. It will not be a pleasant load, for sure. There will be times when the splinters and the knots of the wood will dig deeply into your exposed back. You will be made to carry it across rough fields, potholes, dense brush, and the like. But even in the most difficult, painful, and unpleasant times, it will be a sweet load to bear, for it is the load of your savior.
Before I became a Christian, I gloried in the world. In fact, I went out of my way to draw attention to myself. I would do wilder and wilder stunts and gimmicks as if to say “look at me!” Some of these things were quite silly and foolish, but many were downright shameful. Not only was there no good within me, but I paraded and gloried in that which was detestable. The problem that arose when I became a believer was not one of grieving over my past wicked ways, but of putting those ways behind me, and not looking back.
This is the way of all believers. It is not good enough to simply confess that you have sinned and then go on living like a pagan; repentance means to turn around. Sadly, in my own life, there have been many when I have stumbled under the weight of trial and temptation. My heart has followed the example of Lot’s wife, looking back and longing for what I cannot have.
A pastor friend of mine once argued that the reason that Christians hold onto their sins so long is that human nature makes us hold on to things until they are too painful to grasp. We are like children reaching for the stove. At first we might receive a simple, “no” or a hand slap. But as we persist in trying to reach for the stove, the discipline becomes much more severe. This is not because our parents take joy in disciplining us, but it is because they want to prevent us from being burned severely. Sometimes the Holy Spirit’s fire of sanctification may seem too much to bear, but the sting of spiritual discipline will mature us where the fire of sin will consume.
So often, we find we are greatly tempted to look back fondly at the life God has saved us from. When that happens, let us remember well that the life God saved us from may seem sweet to the memory, but was only filled with bitterness once it passed the tongue. Let us be a people who live for their Lord; who keep eyes focused on the finish-line of heaven; and who never look back at our forsaken sins.
Shouts and Whispers
“But may it not be for me to boast if it is not in the cross of our Lord Jesus Christ, through which the world has been crucified to me, and I to the world.”—Galatians 6:14
“I know of nothing so wonderful in the whole world today [than the cross]. That is why I do not preach topical sermons, I have something to tell you that is worth listening to!”
-D.M. Lloyd-Jones
I am going to gripe just a bit to get it out of my system—accept my apologies in advance. The question that I have is this. How many preachers can claim, with Dr. Lloyd-Jones, that they have something to say that is worth listening to? And if they do, why are so many of them being silent about it? When there is a report of an incoming tornado, the radios buzz with noise. When a major event happens in our community, not only is the grapevine buzzing, but it is announced in the streets with excitement. But what greater thing is there to announce or to hear than the news of the cross?
Why is this? Do we as Christians not have an urgent message to proclaim? Do we consider ministry something that is only done by trained professionals? Does the message of the cross of Christ weary us? Is it too inconvenient to take the time to share the Gospel with someone you have met? If this is the case, I say shame on you. We ought to leap with joy at the opportunity to share the good news of Jesus Christ!
I do not mean to disparage my brothers in ministry or in the church. I love them and I love you dearly. And there are many who are going out of their way to serve God both locally and elsewhere. It is not these that I gripe about, but it is those who wish to see the fruit of God’s blessing without being willing to plant in the spring. Yes, this is one of my soap-boxes. My wife tries to hide them from me, but I usually find them without difficulty. Some may think that I am a bit off my rocker, wanting the Gospel preached to every person in the city which I live and in the world which God has set me in. But, the Gospel of Jesus Christ is the life-blood of the church. Without it, she dies. My prayer is that each of us would take the standard of the cross and raise it high in our lives. May it be seen from Jackson to Matherville, from Mississippi to Maryland, and from America to every corner of the earth! Yet, as far as it may reach, it needs to start with our own lives as Christians. We have a message to tell, and it is a wonderful one. The question that we must ask ourselves is whether or not we believe it is wonderful enough to step out and share.
The Cross: Lifeline or Lodestone
“But may it not be for me to boast if it is not in the cross of our Lord Jesus Christ, through which the world has been crucified to me, and I to the world.”—Galatians 6:14
“The cross of our Lord Jesus Christ is either an offence to us or else it is a thing above everything else in which we glory… These are the only two positions—offence, or glory.” D.M. Lloyd-Jones
Sadly, the cross in our society has become more of an ornament than it is a symbol of our Lord’s passion and our redemption. People have taken that old rugged cross, sanded out all of the burs and splinters, added some decorative beveling to the corners, stained it, and coated it with eight careful coats of polyurethane. The resultant cross is something beautiful to behold with the eye but has lost all traces of the savior who had hung there. The resultant cross is something that can be casually dangled from the neck for good luck but does little to remind us just what our salvation cost.
While many Christians do not wear a cross for this reason, which is ultimately idolatry, I prefer to wear, a cross. Yet, when I wear a cross around my neck, I see it as a brand of ownership, always reminding me to whom I belong. According to Levitical Law, when a slave is freed, if he chooses to remain a slave in the service of his master, his master is to take him into a doorpost and drive an awl through his ear (presumably to add a stud or ring) as a sign of that permanent ownership (Deuteronomy 15). While I do not suggest that all Christians to enlist their pastors to start driving awls through their ears, the principle is the same. I see the cross as a sign of ownership. My slavery to Christ cannot and will not be rescinded.
The bottom line is, though, that there is no middle ground when it comes to your understanding of the cross. You either glory in it–as it is and for what it is–or you hate it and all that it stands for. When you hate it, you are prone to cover it up and smooth it over, making it more acceptable to your sensibilities. The problem is that God is not concerned about our sensibilities. We must conform our lives to the image of God, not attempt to conform God to our image.
Before I came to seminary, I served as an interim pastor of two small Methodist churches in the country. One of those churches, in their sanctuary, had what I considered to be the most elegant cross that I have ever seen. It was made from rough-cut fence-post lumber and lashed together. The cross was rough, full of splinters, the beams were not symmetrical or completely straight, and it looked as if it had weathered a thousand storms. To me, it was a thing of beauty. Why? Because it was a constant reminder of the cost my savior paid for my soul. The cross will be either our lifeline or our lodestone in this sea of the world; there is no “neutral buoyancy” anywhere within it.
The Wondrous Cross
“But may it not be for me to boast if it is not in the cross of our Lord Jesus Christ, through which the world has been crucified to me, and I to the world.”—Galatians 6:14
“The Cross is the strength of the minister. I, for one, would not be without it for the world. I should feel like a soldier without weapons, like an artist without his pencil, like a pilot without his compass, like a laborer without his tools. Let others, if they will, preach the law and morality. Let others hold forth the terrors of hell and the joys of heaven. Let others drench their congregations with teachings about the sacraments and the church. Give me the cross of Christ. This is the only lever which has ever turned the world upside down hitherto and made men forsake their sins. And if this will not do it, nothing will. A man may begin preaching with a perfect knowledge of Latin, Greek, and Hebrew; but he will do little or no good among his hearers unless he knows something of the cross. Never was there a minister who did much for the conversion of souls who did not dwell much on Christ crucified. Luther, Rutherford, Whitefield, M’Cheyne were all most eminent preachers of the cross. This is the preaching that the Holy Ghost delights to bless. He loves to honor those who honor the cross.” -J.C. Ryle
After preaching at the homeless shelter regularly for about three or four months I began to become frustrated. I was constantly facing the same kind of issues and failures in the lives of the men. I felt as if we had dealt with this or that issue in a previous sermon and now we should be able to move on. To be fair, there is a lot of turnover at the shelter, so we dealt with many new people all of the time, but the real problem was not in the men, the real problem was with me. My pride was telling me many things, but ultimately my pride was telling me that my preaching was about what I was interested in and not about what these men needed. When pride finds its way into preaching, the cross is the first thing that gets left out.
If the cross is not at the center of my life and my message, it means that I have forgotten how truly wonderful a gift and message the cross is. As Paul, we ought to revel in the cross. We are not to minimize it, spiritualize it, turn it into a decoration, or to apologize for it. The cross is our hope! As ugly and wretched as that cross was, it is the center for the most magnificent and wondrous gift that could ever be given, and was given for me. Without the cross, it is only judgment and condemnation that lies in my path.
As I struggled with this idea and with my pride, I ran into a quote from Charles Spurgeon. Spurgeon described the Bible as a roadmap of the area around London. He challenged someone to show him a road that did not lead, even if the path were circuitous, into the heart of London. The man could find none. “The Bible, too,” Spurgeon said, “is like that map. Every verse in scripture either points to or is a direct result of the work of Jesus Christ. And if in your preaching you do not point clearly toward Christ, directing your congregation to follow the map, then you have wasted everyone’s time.” Christ is not only to be at the heart of our preaching, he is what motivates preaching, drives our preaching home in the hearts of our congregation, and he is the very reason that our congregation is drawn to worship in the first place.
And for the cross of Christ to be the center of a preacher’s message, the cross must be the center of his life. And while this message is essential for the preacher to learn, it is also a message that is essential for the life of every Christian. The cross is our only source of hope; it is the bridge through which sinful man can be brought into relationship with a holy God; it is the roadmap through which eternal life may be found; and it is the standard for the church today—a church in the wilderness, looking to it to be spared death. The cross of Christ means salvation and if it is not the center of the life of the Christian, then whatever is will likely lead him astray.
We sing of the “Wondrous Cross” of Christ in worship, but do we take the time to ponder the wonder of the cross and what happened on that day, nearly 2000 years ago. Do we simply see the cross at a point in history or do we glory in it as the apostle did? My fear is that we don’t. As we ponder the cross of Christ, let us remember that God did not have to do what he did for us, yet he chose to send his son to die on the cross that those who would call on the name of Jesus would be saved from eternal damnation. We do not deserve what he did on that frightful day, but let us proclaim God’s glory that he did.
When I survey the wondrous cross
On which the Prince of Glory died,
My richest gain I count but loss,
And pour contempt on all my pride.
-Isaac Watts
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