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By In Postmillenialism, Theology

The “Narrow Way” Becomes The “Broad Way”

When Jesus spoke of the narrow way that leads to life and the broad way that leads to destruction (Matt. 7:13-14), He was not freezing the Kingdom of God into an eternally fixed condition—where the faithful would always be a pitiful, struggling minority, and the wicked would always be the triumphant mass. No, He was speaking to His own generation—a generation that, by and large, was about to rush headlong into destruction.

And what was that destruction? The same one He had been warning about all throughout His ministry—the destruction of Jerusalem in A.D. 70 (Matt. 24:2, Luke 19:41-44). In that first-century moment, the way of life was indeed narrow—so narrow that only a handful of disciples, a remnant within Israel, were truly finding it. The vast majority of Jesus’ contemporaries—especially the religious leaders—were on the broad road, the well-worn path of rebellion against God, and it would lead to their ruin.

But was Jesus saying that the Kingdom itself would always be like this? That His way would always be small, unnoticed, and weak? Not at all! He explicitly tells us that the Kingdom starts small but does not stay that way:

The mustard seed begins as the smallest of seeds, but it grows into the largest of garden plants (Matt. 13:31-32).

The leaven is hidden in three measures of flour, but over time, it leavens the whole lump (Matt. 13:33).

The rock cut without hands in Daniel 2:34 starts small but becomes a great mountain that fills the entire earth.

Think about the history of Christianity.

In the first century, the narrow way was scarcely more than a footpath. A few hundred believers, most of them persecuted, clung to Christ in the midst of a hostile Roman and Jewish world.

By the second century, the way had widened. Thousands upon thousands were coming into the faith, even while emperors raged against them.

By the time of Constantine, Christianity had so thoroughly spread that the great empire which once crucified our Lord now professed Him as King. The narrow way had now become a highway.

By the Middle Ages, Christendom was no longer a fringe sect among the myriad of larger peoples; Christians were ruling on thrones, governing Kingdoms, writing laws, building cathedrals, and being the leaven that was spreading through the lump. The narrow way had become an interstate.

And what about today? The narrow way has become broader than it has ever been. Christianity, far from being a fringe sect, is the largest religion on earth, stretching across continents, time zones, latitudes, and longitudes. More people have found life in Christ today than at any other time in history, which means the narrow way is not so narrow anymore.

And, frankly, why should we believe that this broadening will not continue? The narrow way has been becoming the broad way for 20 centuries and counting so far. Why should we think that the narrow way will always be narrow when Jesus Himself taught that His reign would increase (Isaiah 9:7), that all nations would be discipled (Matt. 28:19) and that the knowledge of the Lord would cover the earth as the waters cover the sea (Hab. 2:14)?

In the same way that the narrow way is broadening, the broad way is shrinking and becoming narrower.

There was a time when nearly the entire world lay under the grip of paganism, where child sacrifice was common, human life was cheap, and demonic idolatry enslaved the nations. But as Christ’s Kingdom has advanced, the old ways have been beaten back.

The pagan temples of Greece and Rome have fallen into dust.

The Norse gods have been abandoned.

The human-sacrificing religions of the Aztecs and Canaanites are no more.

The nations that once walked in darkness have seen a great light (Isaiah 9:2).

Yes, wickedness still exists. But we cannot deny that it is now confined to smaller corners of the earth than it used to be. We must not be blind to the fact that the broad way is not as broad as it once was—and it is growing narrower still!

Why is this important? Well…. Too many Christians have embraced a pessimistic eschatology that cannot tolerate success. We want to believe that Christianity is destined to fail, that the remnant will always be the smallest group, and that Satan will always have the upper hand in history.

But Jesus did not teach that. Jesus taught a victorious kingdom. A Kingdom that He Himself will build and the gates of hell will not prevail against it (Matthew 16:18). A Kingdom that will come on earth as it is in heaven (Matthew 6:10). And a Kingdom that will baptize the nations and teach them how to obey everything Jesus commanded (Matthew 28:18-20).

This does not sound like a perpetually narrow way.

It sounds like the broad way is shrinking, the narrow way is widening, and under the Lordship of Jesus, all the nations will eventually come to know our Lord Jesus Christ!

The narrow way will become the broad way before it is over, and for that, we must SHOUT ON, PRAY ON, AND KEEP ON GAINING GROUND. GLORY HALLELUJAH!

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By In Counseling/Piety, Discipleship, History, Theology

Law & Grace

“And of His fullness we have all received, and grace for grace. For the law was given through Moses, but grace and truth came through Jesus Christ.” John 1:16-17

Are Moses and Jesus at odds with one another? Does the Law have no grace, and does the gospel have no law? Does the Law only serve to condemn us, driving us to the gospel, or is there any salvation “under Law?”

When you read John’s words toward the end of his Prologue, these questions might begin to pop up, especially with the theological influences we have had in American culture over the past one hundred fifty years or so. Law-Gospel dichotomies can be sharp in some Christian circles. If the dichotomies become antitheses, all sorts of errors crop up. Because the Law only serves to condemn and drive us to the gospel, now, under grace, we live without any specific laws governing us. We live “by the Spirit,” which many take to mean, “I do what I feel is right,” or to put it more spiritually, “I will do what I believe the Spirit is leading me to do.” It is quite shocking at times what “the Spirit” leads people to do. They believe the Spirit leads them to leave their spouse for another person of the opposite or same sex. They believe the Spirit is leading them not to be a part of Christ’s church. No one can tell them what to do because that is ungracious legalism.

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By In Christmas, Theology

The Word Made Flesh

The incarnation of God in the Christian faith is unique among the religions of the world. The Greeks had myths about the gods who dwelt on Mt. Olympus coming down and taking the form of men to play around with humans. The Hindus have a version of this as Vishnu takes the form of men, fish, or animals in what they call avatars to restore order in the universe but then returns to his original form. The Jews reject the idea that God can become man. Other religions have gods appearing as man or temporarily taking the form of a man, but no other religion has God permanently uniting himself with creation by taking on the form of a man.

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By In Culture, Discipleship, Theology, Wisdom

Presuppositional Epistemology

“…but sanctify Christ as Lord in your hearts, always being ready to make a defense to everyone who asks you to give an account for the hope that is in you, yet with gentleness and fear.” (1 Peter 3:15)

In the Western world today reality as we know it is being assailed, reformulated in the cauldron of human autonomy and self-expression. On the one hand man finds himself in an ineradicable condition: he exists in a world with a vehement desire for answers. He is driven by a quest for knowledge, understanding, and meaning/purpose. On the other hand this man finds himself in an equally precarious situation: he is bent on sin and transgression, or at least he is told. How will he function? What can possibly give him resolution and peace? With a restless heart fixated on some reasonable explanation, men today go searching for answers, sometimes in the discovery of the actual true truth (i.e., that which corresponds to the mind of God), other times in the discovery or fabrication of an idol (which is what all covenant-breakers in Adam do). But either way, he is always and in every way homo respondens—a man who simply responds to his divinely-created environment.

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By In Culture, Politics, Theology

A Dying Pope, JD Vance, and Anti-Catholic America

A few days ago, Pope Francis was admitted to the hospital with what the Vatican has characterized as a complicated health issue. At 88 years old, he has faced ongoing medical concerns, and his condition remains a matter of concern. As his condition has progressed to double pneumonia, speculation is growing about the seriousness of his health and the possibility of his passing. Christian charity, of course, calls us to pray for his full recovery.

American Catholics and the Pope

Vice President JD Vance posted on X earlier today, calling for prayer for the Pope:

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By In Theology

A Protestant Lent in the Beautitudes

“Blessed are the pure in heart, for they shall see God.” – Matthew 5:8

Lent is often misunderstood as a season of obligation—a time to give up chocolate, skip meat on Fridays, or endure a somber mood until Easter. But what if Lent is something far greater? Orthodox and Roman legalism have done their fair share of damage to Lent—infesting the spiritual discipline with its merit-laden system of earned grace. Yet Reformational Kuyperians should not abandon the practice of fasting or the liturgical calendar simply because of their misuse during the medieval era.

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By In History, Theology

John’s “World”

“The world” is a prominent theme in John’s Gospel. Probably the most well-known verse in all of Scripture is John 3:16 in which Jesus tells Nicodemus, “For God so loved the world that he gave his only begotten Son, that whoever believes in him should not perish but have everlasting life.” What is the world that God loves?

John sets the stage for how we are to understand “the world” in his introduction. Introducing John the Witness (he is not called “John the Baptizer” in the Gospel), the Apostle John says that the Witness was not the Light coming into the world (Jn 1:9). The Word who is the Light “was in the world, and the world was made through him, and the world did not know him” (Jn 1:10). The true Light, the Word, made the world, but this same world did not know him. The word translated “world” is kosmos. Kosmos emphasizes order or how things are arranged. At the time to which the Apostle is referring, the world is the created order organized under the rule of the devil. He is “the ruler of this world” that must be cast out (Jn 12:31; cf. also 14:30; 16:11).

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By In Culture, Theology

God Has A Name

Many Christians become practically giddy when they hear celebrities or politicians talk about God. We will fight to maintain our motto “in God we trust” and our allegiance to being “one nation under God.” At the founding of our country, God was understood to be the God who revealed himself in Jesus Christ. Freedom of religion meant that you were free to practice the Christian faith no matter what your Christian denomination. The original colonies had established Christian churches. A requirement for many governments was to be a professing Christian. “God” had a name.

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By In Theology, Wisdom, Worship

Jesus the Temple

John’s Gospel is a literary trek through the new Tabernacle or Temple that is Jesus’ body. His allusions to Jesus as the new Temple are evident from the beginning. “The Word” calls up the construction of Solomon’s Temple in 1 Kings. What is translated as “the inner sanctuary” by the ESV is a Hebrew word that seems to be associated with the word “to speak” or its noun form, “word” (1 Kg 6:5, 16, 19, 20, 21, 22, 23, 31; 7:49). This is another name for the Holy of Holies. In John 1:14, the Word becomes flesh and “dwells” among us. The verb “dwells” speaks of pitching a tent or dwelling in a tent. Some have translated it, “tabernacled.” Seeing his glory, the glory that dwells in the Holy of Holies, only fortifies the image.

If these images aren’t clear enough, when Jesus cleanses the Temple in chapter 2, he tells the Jews, “Destroy this Temple, and in three days I will raise it up” (Jn 2:19). He was speaking about the Temple that is his body (Jn 2:21).

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By In Culture, History, Theology

The Gospel of John: Christ the Creator

John’s Gospel opens with the unmistakable echo of Genesis 1:1: “In the beginning … God.” He fills that out a bit more than Moses, but there is no doubt that John intends to write a new Genesis. The clear allusion in John’s opening words invites us to look for patterns that parallel and retell the story of creation around the Word made flesh. John makes it fairly easy for us.

In the first eleven chapters of his Gospel, John records seven signs Jesus performed. He records these signs so that the reader or hearer might believe that Jesus is the Christ, the Son of God, and believing might have life in his name (Jn 20:30-31). John shapes his telling of the story of Jesus around these signs.

Signs are not inert pointers to something else. They are not like our road signs, for instance, that tell us the law but have no power to enforce it. Signs in Scripture are what we call miracles, God’s extraordinary providence; that is, this isn’t the way God works ordinarily on a day-to-day basis. Signs are God’s acts to save his people and destroy his enemies. When Moses was sent to Pharaoh, he was sent to perform signs and wonders that would lead to the deliverance of the children of Israel and the destruction of Egypt.

Jesus’ signs are for the same purpose, but the scale of his work is greater than that of Moses. What God did through Moses in North Africa, Jesus is doing for the entire created order.

As the world begins in water, so John’s new Genesis begins in water with the Spirit hovering and the first light driving back the darkness. After the Prologue (Jn 1:1-18), water is everywhere, surrounding the first sign of Jesus turning water to wine (Jn 2:1-11). John the Baptizer is baptizing. Jesus is baptized, and the Spirit hovers over him. Jesus tells Nicodemus that the new birth is through water and Spirit (Jn 3:1-21). Baptisms appear again at the end of chapter 3, and Jesus speaks with a woman at a well in chapter 4.

Jesus’ first sign is to take the water of the old creation and bring it to maturity in the form of wine. Wine is mature water, water assimilated into the ground, vine, and grape and then extracted and aged/matured. Jesus is making a new creation that will be the mature creation God intended. This is the first light of Jesus’ glory (Jn 2:11).

On the second day of creation, God placed a firmament he called “heaven” between the waters below and the waters above. The heaven of heavens is the place of God’s throne, his rule. The firmament heaven will eventually have rulers that govern times and seasons (Gen 1:14-18). A ruler’s son is healed as the second sign (Jn 4:46-54). The sons of Adam are sin-sick and unable to rule as God intended. Jesus is healing the firmament dwellers.

The third sign follows on the heels of the second sign with a Jewish man at the Pool of Bethesda who desires to be healed by going into the pool after it has been stirred by the angel and emerging with a new life. The third day of creation is when land emerged from the water, and vegetation appeared. Jesus is the one who has the authority to raise “the land,” men, from the abyss of death into resurrection (Jn 5:19-47).

Jesus feeding the five thousand is the fourth recorded sign (Jn 6:1-15). On the fourth day of creation, God placed the sun, moon, and stars in the firmament to rule. When Jesus provides bread as Solomon did for the nations and as God did in the wilderness, the people want to make him king (Jn 6:15), a star in the firmament-heaven. He will be there, but not yet.

The fifth sign is connected to the fourth because the people’s actions cause Jesus to withdraw. The disciples get into a boat on the sea that becomes tumultuous, and Jesus comes walking on the sea. On the fifth day of creation, God created swarms of swarming sea creatures over which man was to have dominion (Gen 1:28; Ps 8). The sea of the old creation swallows up man in death, but Jesus subdues it.

On the sixth day of the week, God made man in his image to rule as God rules. The refrain of God’s judgments in Genesis 1 is, “and God saw that it was good.” The eyes are instruments of judgment, discerning between good and evil. In John 9, we meet a man born blind who declares of himself, “I am the man” (Jn 9:9). He is the old Adam left without the ability to judge. Jesus heals him so that he can judge as he was created to do.

The Sabbath day was a day of rest and rejoicing. Sin turned into a day of mourning. Lazarus dies, and Jesus weeps. Raising Lazarus from the dead is the seventh sign. Jesus will turn the mourning of death-rest into the rejoicing of life-rest.

This entire week of signs anticipates the eighth sign that is homed in on in chapters 13—20. Jesus will be glorified through the cross and resurrection. He is crucified on the sixth day of the week, lies in the tomb on the Sabbath, and then is raised on the first day of the week, which is the eighth day in relation to the first week. Jesus re-creates the world in his work.

John’s Gospel structure is the message: Jesus has not come to give men individual private spiritual experiences as one religion among many; Jesus has come as the Creator and Re-creator of the world who defines and governs every aspect of the world’s existence. Pledge your allegiance to your Creator and King.

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