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On September 18, 2017 By In Theology

Salvation Through Sin

Romans 9–11 is challenging on so many levels. Predestination and apostasy walk side-by-side in this part of the letter without even a line of explanation of how the two work together. This is the way things are. No explanation is needed.

As much as these realities are focused upon by exegetes and theologians, these doctrines are not the focus of this somewhat climatic part of the letter. They (and other Scriptural presuppositions with them) provide the foundation for Paul’s main subject: how God maintains his righteousness by keeping his promises to the fleshly children of Abraham when he has ordained their rebellion in order to accomplish salvation in Christ. (Got all that?) Earlier in the letter (2.17–3.8) it was established that it was through Israel’s sinful rebellion that salvation–God’s saving righteousness–was revealed in Jesus Christ. That is, Israel’s sin in rejecting her Messiah and crucifying him brought salvation to the world. God used Israel’s rebellion to display his righteousness.

That provoked some questions with which Paul had to deal immediately: “If our unrighteousness brings about the righteousness of God, should we continue to sin so that the whole world will be saved?!” Those questions were dealt with, but some other questions were left dangling; namely, “What about God’s promises to the physical descendants of Abraham?” Paul is answering that question throughout Romans 9–11. This goes to the greater concern, “Has the word of God failed?” (cf. Rom 9.6)

Though much of the way God worked can now be understood as we look back through what he has done in Christ Jesus, the wisdom of God’s plan remains inscrutable. He chooses to harden some in rebellion so that he might show mercy to others. He hardens Pharaoh to show mercy to Israel. He hardens Israel to show mercy to the Gentiles. But then he will use the mercy shown to the Gentiles to make the Jews jealous so that they will come join in on the promises that were given to them in the first place.

This is God’s plan. It is the way things are. Though we are called to connect as many dots as we can in studying the works of God, there are some things we will never figure out. If we are following Paul, our inability to comprehend everything doesn’t lead to frustration but rather doxology. “ Oh, the depth of the riches and wisdom and knowledge of God! How unsearchable are his judgments and how inscrutable his ways! ‘For who has known the mind of the Lord, or who has been his counselor?’ ‘Or who has given a gift to him that he might be repaid?’ For from him and through him and to him are all things. To him be glory forever. Amen.” (Rom 11.33-36)

There are graces given to you by God that you will never figure out. How is it that someone with your family history can experience the salvation that you have experienced? How is it that with all the bad things that people have done to you, you have a healthy relationship with God? How is it that a sinner like you can know God like you do? There is no other explanation but the grace of God. He chose to harden some so that he could show mercy to you. In the story of redemption he did this with Israel. In our personal stories within this story, it is possible that he has hardened others in order to show mercy to you.

Why? I don’t know. That’s just his plan. He hasn’t called you to figure out why. Ours is to respond in grateful allegiance and praise, enjoying the mercy we’ve been shown.

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On September 4, 2017 By In Theology

Predestination

Predestination. The word itself provokes all sorts of images in people’s minds. Some will see this austere God who is sorting people out as impersonally as a CPA working with numbers on a page. These go over here in the “going to heaven” group. Those go over there in the “going to hell” group. Those groups are set from before the foundation of the world. Consequently, there is nothing you can do to get out of one group and into another. Your decisions mean nothing. Even if you were to love God with all of your heart, if you are in the “going to hell” group, your destiny is fixed by the big Bureaucrat in the sky.

The reaction to this image of God is, understandably, negative. Understanding God in this way is anything but comforting, and it certainly doesn’t take into account the personal relationship that involves love and choices revealed in Scripture. As a result, there are Christians who will throw the predestination baby out with the sovereign bath-water.

This is not the Scriptural picture of predestination. But we must be careful not to discard the whole idea of predestination. The Scriptures do teach that God predestines events, the course of the world, and the lives of people.

Predestination is just what the word denotes: it is determining destinies beforehand. The Scripture is quite clear that God is sovereign and does, indeed, set the destinies for all things, including people. Paul says clearly that God works all things after the counsel of his own will (Eph 1.11). It is quite clear in Romans 9 that God chooses people for his own purposes before they are born (Rom 9.10ff.). Predestination can’t be rejected without doing violence to an important Scriptural truth: God’s absolute sovereignty. Trying to protect man’s sovereignty at the expense of God’s sovereignty leaves us with a God who is subject to the whims of man. Nothing is certain.

However, the Scriptures don’t present predestination in impersonal terms. We serve a personal God who, in his mysterious sovereignty, deals with us personally. Predestination is (primarily) presented in Scripture as the expression of God’s love for his people. His absolute sovereignty over all men and our destinies is a comfort for those of us who love God.

This is how Paul presents predestination in Romans 8.29-30. In a world that looks like it is coming apart at the seams, a world in which the creation and we in it are groaning because of the effects of sin, God’s predetermined purposes to bring everything and everyone to a certain end means that all of this makes sense in the plan of God … even when it all looks completely random to us. As we suffer with Christ, we need certainty that it is not all in vain. We have that certainty. God set his love upon us before the foundation of the world, establishing a relationship with us. He foreknew us; he foreloved us.

Foreknowing us he predestined us that we should be conformed to the image of his Son. For those of us who love God, he has determined that we will be conformed to the image of his Son. This means that we will share his character. We will be holy as he is holy. We will love what he loves.

This also means that we will share his vocation. The Son is God’s appointed ruler of the world. We as sons of God in the Son of God are predestined to rule with Jesus. We will inherit glory with Christ Jesus.

While we cannot pry into the secret counsels of God concerning every aspect of predestination, we can be sure of our predestination unto glory by how we relate to Jesus now. Do you live in allegiance to Jesus as your Lord? Do you love what he loves? Do you fight sin and cultivate righteousness in your life? These are evidences of the Spirit’s working in your life.

As you are fighting the good fight, the Scriptural teaching of God’s predestination undergirds your faith, helping you not to lose hope. God will not fail you in keeping his promises. All of those who are loyal to Christ will certainly inherit the promised glory. It has already been determined.

 

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On September 4, 2017 By In Books, Culture, Theology

The Benedict Onion

Don’t get me wrong. I love onions. You can ask my wife. So when I suggest that the Benedict Option is really just an onion I am not saying that it was a terrible book. I am saying that I like it a lot. But I came away from the book wondering: where are the meat and potatoes?

I think Dreher is on to a lot of really good stuff in this book. For example, his call to leave the public school system is wonderful. Yes, Christians should get out and get out fast. I also like how he gets the big issues (Homosexual marriage, the LGBT agenda, etc) and he presses his readers to see how society has turned against Christians. We are in a war and if you don’t see the red dot aimed at you then you need to look in the mirror more often.

Society has run so far from the truth that even little daily things that I do are now extremely counter-cultural. For example, my four year old daughter will tell me that I can’t wear dresses because I am a man. And I say yes, that is correct. She says women wear dresses and I say yes, good. Such simple truth that is apparently so radical. Gosh, I feel edgy. Or another example is all the godly Christian wedding ceremonies that are happening in our country. Each one is a fire shot at larger society. Each one is a bold statement that we do not agree with the intoleristas and that we will resist their confusion tooth and nail.

These kinds of black and white issues offer great clarity to Christians. Just yesterday I saw a Christian on Twitter explain why he is sending his young daughter to a public school: he wants her to experience racial diversity. What a lame reason to send a child into a lion’s den. If you are sending your child to a public school for the reason of diversity then you are inviting the gender bender bologna in and you are part of the problem.

Dreher is good at explaining and warning about the problems. His book is solid on that.

The area where he is weak is his solution, which we have to admit is everything. If you can see a problem but you don’t have a real solution then you aren’t really helping much. It’s like a doctor that tells us that we have a brain tumor and then he writes us a prescription for some vitamins.

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On September 1, 2017 By In Culture, Family and Children, Theology

Mere Sexuality

The Council for Biblical Manhood and Womanhood (CBMW) released the Nashville Statement this week. I have had more disagreements with the CBMW over the years. Initially, I was enthralled by them. But more reading, in particular, historical reading, has led me away from them. However, this statement is good. It lays out mere sexuality, as in basic, very basic, Biblical sexual ethics concerning marriage, sodomy, and transgenders. Initially, I thought the statement was too basic to be worthwhile. But the response by many progressive Christians has vindicated the need for it. Surprise, surprise many Christians are not as firm on the basics as they let on.  (more…)

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On August 28, 2017 By In Theology

The Good From The Bad And The Ugly

Sometimes it seems that the more we pray the worse things become. Even if they’re not becoming worse, they don’t seem to be improving. Sickness and death still plague us. Our Western civilization is losing its collective mind. Hurricanes still strike our coasts and bring unbelievable destruction to property and life. Now with the availability of information 24/7/365 we are notified about every bad situation from our own neighborhoods to Timbuktu. We are constantly bombarded with everything that is going wrong in the world. Our minds are overwhelmed with this information noise that can be discouraging and disorienting.

If we are praying and nothing is perceptibly changing, why do we keep doing it? If we are weak and don’t know what to pray for as we ought, why do we keep praying with wordless groanings, not knowing just how our prayers are being answered (Rom 8.26)?

We persevere in prayer and through all of the suffering and groaning because “we know that all things work together for good to those who love God, to those who are the called according to his purpose” (Rom 8.28). This is our assurance in prayer. This is our assurance in every situation in life; the good, the bad, and the ugly. This is our foundation for sanity in an insane world.

Our God has a plan. That plan will not be thwarted by the sin of man. Indeed, God, in his wisdom, is using even the sin of man to work for the good of his people and, through them, the entirety of the cosmos. One need only look at the cross to see this truth. While sin is not good in itself and will be punished, God is working through sin to accomplish his purpose. All of the insanity that is going on all around us right now in Western civilization is all a part of the plan.

Lest we begin to believe that God’s plan is dependent upon our strength as the church, we need to remember that we are weak and don’t know what to pray for as we ought. God’s purpose will not be accomplished because we are mighty prayer warriors who know just what to pray. We are assured that the Spirit is working with us in prayer and that our weakness will in no way hinder what God will do for us. God works through our weakness in prayer to accomplish his purpose.

Our encouragement in prayer is not that we come to the place that we have figured everything out and that we know how to fix it. Our encouragement is not even seeing God do what we want him to do for us and those around is in the short term. Our encouragement is that we love, serve, and pray to a sovereign heavenly Father who loves us, is sovereign for us, and promises that he is working all things together for good whether we see it or not.

Yes, we come groaning in prayer with the weight of the effects of sin being felt. But we come groaning to a heavenly Father who loves us and enters into that pain with us in Christ and by the Spirit. He is not a God who is far off but a God who is near. And this God who loves us and is near to us is the one who declares the end from the beginning; he works all things after the counsel of his own will (Eph 1.11).

On this side of our resurrection there will always be reason to groan in suffering prayer. But as we pray, we can pray with the rock-solid faith that our heavenly Father loves us more than we can imagine and has a good purpose for us. We can trust him that the suffering we endure, no matter what form it takes, is under his control and is working for our good.

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On August 10, 2017 By In Counseling/Piety, Family and Children, Theology, Wisdom

Like turning a container ship

One of the most striking and unexpected lessons I’ve learned over the last decade or so is that repentance is hard.

Very hard.

Initially this came as something of a surprise. Like most people, I used to cling to the instinctive idea that we’re basically in control of our lives, that we can make rational choices about which of our desires to follow and which should be resisted, and so on. But a few years of experience – both of helping other people to deal with their sinful, foolish and destructive habits, and in dealing with my own – have kicked that idea firmly into the long grass.

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On August 4, 2017 By In Theology, Wisdom

Upgraded Humanity: From Tribes to Kingdom (Part 2)

In Part One, I used a metaphor from the science fiction novel Snow Crash which re-imagined the Tower of Babel story as a place where human beings were “upgraded” from programmable worker to self-conscious human individuals. Perhaps a more popular story is found in Arthur C. Clarke’s sci-fi novel, 2001. Like the Obelisk upgraded the hominids in the story, the Tabernacle was meant to change human beings in their thinking and acting over the generations.

There was lots of disobedience and idolatry in Israel, but eventually the Israelites came to the next stage in their development.

Thinking about Proverbs

Proverbs is inspired Scripture. It is one of the most generalizable books in the Bible. There is very little in it that gives it a historical context (the authorship of Solomon would be an example of such context). It contains wisdom for everyone.

So why did it come so late in history? Most of Leviticus was dictated by God to Moses. He could have dictated most of Proverbs and given it to guide generations of Israelites. There is wisdom in the Pentateuch, of course, but Proverbs gives a fuller and more concentrated articulation of wisdom. It is tied to the history of Israel somehow, but not like the prophets who are usually responding to certain historical events.

To put it another way, we would never ask why Samuel, Kings, and Chronicles weren’t written earlier. It is self-evident that they were grounded in events that occurred at a particular time. And even though there may be sections of the prophets that could possibly be such far distant predictions that they could have been given earlier, most of them are also set in a historical context.

But except for the bare fact of authorship, Proverbs doesn’t seem to have such grounding. Obviously, God used the history of Israel culminating in Solomon’s wisdom to produce Proverbs. But given the fact that God could simply have dictated it to Moses, what is the reason God chose to leave Israel without that fuller revelation of his wisdom until centuries later?

The only explanation I can think of is that people were not ready to hear it. They needed time with the Mosaic administration to give them ears to hear.

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On August 3, 2017 By In Theology

Ballet and Biblical Interpretation

Guest Post by Jacob Gucker

My wife and I attended the Houston Ballet’s performance of Aladdin a few years ago. It was my first ballet and a great experience. I found the costume design enchanting, the music salubrious, and the choreography mesmerizing. Even though we were way up in the first balcony, we enjoyed a true feast for the senses. Aladdin is a classic tale, but many people are more familiar with the Disney version than the original story from The Arabian Nights. In the ballet, Aladdin marries the princess at the end of Act II and they share a wedding dance that ends with the two dancers in a pose that tastefully resembles a coital embrace. In act III the evil magician deceives the princess and spirits her away to become a slave in his harem. When the man, the Adam, pursues his wife to the uttermost, infiltrating the magician’s palace, they share the same dance, ending with the same pose before going on to face the deceiver together. It was sublime!

My favorite scene occurs in the first act when Aladdin first arrives in the cave of wonders. The audience sees that the floor is covered in gold coins by way of the set design and lighting, but Aladdin’s survey of the cave is not complete until he beholds the precious gemstones which fill the cave. Dancers represent the gemstones.

A parade of precious stones dazzles Aladdin, who simply sits to watch. Time slows down as first a group of onyx and pearl dances, giving way to a routine by the silver and the gold, leading into a sapphire solo, moving into a passionate couple’s dance for a hot pair of rubies, after which the emeralds have their go, and finally, the diamonds. My favorite was the dance of the diamonds. They were dressed in silver, white, and black. They wore tutus, and I now understand why ballerinas wear them. The effect of their shiny tutus waggling as they pranced about en pointe was wonderful to behold and, furthermore, totally convincing. I was really, truly, seeing diamonds.

But what if I refused to accept this way of conveying a cave full of gems? What if I rejected the art form? What if I rejected ballet as the best way to tell the story unfolding before me? What if, after the show, I walked up to the director and said, “I think that your dancers represented the gemstones poorly; you should have used props?” Or, what if someone asked me what the scene in the cave was about and I said, “It was about people dancing in colorful costumes?” What if I stood before an assembled body of ballet aficionados and complained that the passage of time in the cave seemed unrealistic. “There’s no way it would take Aladdin that long to survey the gemstones. Each set of dancers danced for seven whole minutes!” That would be utter foolishness. They would laugh at me and shake their heads for seeing it so woodenly and I would walk away, disappointed in the artist.

Some people read the Bible this way, especially Genesis and Revelation. Genesis and Revelation are history, but not as modern people would tell it. Scripture is literature; scripture is the finest art. I heard a preacher once who proclaimed that there is a physical city of gold and jewels, the exact dimensions of the one mentioned in Revelation 21, presently traveling through outer space. This city will descend upon the earth at the end of time. I laughed inside. His view is what many people would call a “literal view of scripture.” Not so. A literal view of scripture is one that considers its genre and historical context and pattern of symbolism.

Scripture tells us early on that gemstones symbolize God’s people. The gemstones on the breastplate of the high priest of Israel symbolize the tribes of Israel. Paul applies this symbolism to the church in 1 Corinthians 3, saying that the church is God’s temple. The gold and precious stones of that temple are people. Ballet uses people to symbolize gemstones, but the Bible uses gemstones to symbolize people. The city that comes down like a bride prepared for her husband is tribes and peoples and nations. This may be a disappointment with the Artist to those who were looking forward to actual streets of gold, but this is God’s art and He wouldn’t have it any other way.

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On July 28, 2017 By In Theology

The Seed and the Serpent: Genesis 3:15 fulfilled in Exodus, Part 2

Guest Post by Jacob Gucker

According to Genesis 3:15 the seed of the woman would crush the serpent’s head. This post argues for a near fulfillment of this prophecy in the birth of Israel as a nation and the crushing of Pharaoh in the Red Sea. Part one dealt with the “seed of the woman” facet of the prophecy. This part deals with “crushing the serpent’s head.”

Pictures of King Tut’s sarcophagus offer a visual clue that Pharaoh might indeed be an embodiment of the Serpent, his royal headdress clearly resembling the hood of a cobra rising up to strike. The new Pharaoh who did not knowJosephh “rose up” to strike Israel by drowning Hebrew boys in the Nile. It might have been an aggressive or violent rising with a change of regime; the language may reach back to Genesis 4 where Cain “rose up” to kill his brother.[1]

Passages in the writings of the prophets offer the strongest evidence that Pharaoh is the embodiment of the serpent of old. They call Pharaoh the dragon of the Nile (Ezekiel 29:3), the dragon of Rahab (Isaiah 51:9). The word translated “dragon” is not the same as the word for serpent in Genesis 3, nahash, but it is the same word, tannin, used in Exodus 7:9 and 12 when God instructs Moses to throw Aaron’s staff on the ground for it to become a serpent. This differs from the word used in Exodus 4 when God instructs Moses to throw his staff on the ground for the first time where it turns into a nahash. One finds that a serpent and a dragon are in the same family of animals in the Bible. The tannins might be seen as “super serpents.” They are the often serpentine chaos monsters of the Bible and the Bible refers to nations and rulers as embodiments of these beasts. Furthermore, Isaiah 27:1 places tannin and nahash in parallel with one another. Pharaoh and Egypt are thus the embodiment of the same enemy that tempted Adam and Eve, only escalated.

In Isaiah 51:9-10 the speaker urges the “Arm of the LORD” to wake up and put on strength.  At one time, according to this passage, the Arm of the LORD “cut Rahab to pieces and pierced the dragon.” In the same instance He “dried up the sea,” making the depths of the sea “a way for the redeemed to pass over.” In the crossing of the Red Sea God made a way for His people to cross over, but He also drew Rahab the dragon, embodied by Pharaoh and his army, into the depths to leave him there, crushed by the flood of water.

There is yet another clue in Exodus 3 when God commands Moses to throw his staff on the ground that it might become a serpent. Humorously, Moses flees from the serpent when he sees what has become of his staff. This seemingly insignificant detail has great literary import. Moses fled from the presence of Pharaoh when his Hebrew brothers rightfully accused him of murdering an Egyptian slave-driver. Now, Moses is fleeing from the serpent. But God tells him to reach out his hand and grab it by the tail. Soon, Pharaoh will be the fleeing serpent. God hardens his heart when he hears that Israel has fled from Egypt. This incites him to give chase. God commands Israel to encamp by the Red Sea. Yahweh is laying a trap for the serpent so that the salvation of Israel and the destruction of the serpent occur in the same act of redemption and judgement. The serpent pursues, but when it becomes apparent that Yahweh is fighting for Israel, the Egyptians flee, only to be swept into the sea and destroyed.

As Israel emerges from the water alive, Miriam is there once again. She was like a midwife for her brother’s new birth from the waters of death and now she is a midwife who has helped birth the nation. She takes a tambourine in her hand and leads forth all the women of Israel who have seen Yahweh’s victory over Pharaoh. Yahweh has vindicated their courage and faith.

As Isaiah said, it was the “Arm of the LORD” who ultimately did this and readers of Isaiah 53 find that the “Arm of the LORD” is a suffering servant who “was pierced for our transgressions,” and  “crushed for our iniquities. Upon him was the chastisement that brought us peace, and with His wounds we are healed.” This is Jesus and His crucifixion was a baptism in the wrath of the gentiles. As with the Exodus, the Serpent was drawn out to pursue Him into death. The Kings of the earth assembled and took counsel together, but it was a trap! God condemned Sin in His body on the tree.  Jesus is Israel and the ultimate seed of the woman who would crush the Serpent’s head.  All the faithful who are united to Him by baptism have gone with Him through death and are thus born again.

[1] Bodner, Keith. “Old Promise, New King.” In An Ark on the Nile: Beginning of the Book of Exodus. Oxford: Oxford University Press, 2016. Oxford Scholarship Online, 2016. doi: 10.1093/acprof:oso/9780198784074.003.0003.

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On July 27, 2017 By In Theology

The Seed and the Serpent: Genesis 3:15 fulfilled in Exodus, Part 1

Guest Post by Jacob Gucker

If Moses wrote the Pentateuch and it is one continuous story, readers might expect the prophecy of Genesis 3:15 concerning the seed of the woman bruising the serpent’s head to be fulfilled some time before the end. This post argues for a near fulfillment of this prophecy in the birth of Israel as a nation and the crushing of Pharaoh in the Red Sea. Part one will deal with the “seed of the woman” facet of the prophecy and part two will deal with “crushing the Serpent’s head.”

Exodus is primarily about the birth of God’s son. Israel is the national son of God born out of slavery in Egypt at Passover and into the house of Yahweh. Passover was an exchange of “sons of the herd” for firstborn sons, and Israel is the firstborn of a planned new creation. Whereas Genesis has a theme of birth despite barrenness, Exodus begins with outright fruitfulness, though it is overshadowed by the dragon who waits to devour.

Keith Bodner’s An Ark on the Nile shows from Exodus 1-2 that Moses’ rescue from the Nile is a recapitulation of Noah’s Ark. It looks back to Noah’s rescue from the primordial waters of the flood even as it foreshadows Israel’s rescue from the waters of the Red Sea. Noah’s Ark was not built for seaworthiness but as a floating temple that anticipates the Mosaic Tabernacle that will go with Israel through the wilderness.[1]

Bodner highlights the important role of women who are the only protagonists in the beginning to go up against Pharaoh. Moses’ father is silent and the elders of Israel take no action. There are the vigorous Hebrew women who give birth quickly, the midwives who resist Pharaoh’s decree to throw every Boy into the Nile, Moses’ mother who hid her good son for three months, Moses’ sister who stationed herself to watch what would become of her brother, Pharaoh’s daughter who seems to be willing to defy her father, and the maidservants who go with her to bathe. They share in drawing Moses from the waters of the Nile in his little Ark. They are a corporate woman bringing forth a singular “seed” to be the covenantal head of the nation that will be born. In bringing Moses forth from the waters they participate in bringing the nation forth from bondage.

Bodner argues that Miriam and Pharaoh’s daughter play more significant roles than modern readers might think. He posits that Miriam is a shrewd mediator who speaks so as to suggest to Pharaoh’s daughter that an adoption is in order. He notes that Miriam is referred to here as an Almah, indicating that she too is capable of bearing children. He suggests that she is a “rhetorical midwife” in Moses’ new birth[2]. Taking the initiative here, Miriam seems to guide Pharaoh’s daughter and will have a similar role with the women of Israel at the Red Sea.

The naming of Moses brings the Egyptian princess into the tradition of phonetic naming that began with Eve naming Cain. She names him Moses because it sounds like the Hebrew word for “to draw out.” But there is more to his name because it is etymologically Egyptian, based upon the verbal stem msy which means “to be born” and the noun ms means “son.”[3]  Pharaoh’s daughter is participating in bringing forth the seed of the woman. This anticipates God including gentile women at numerous points in the long story of bringing forth the Messiah. Although Mary is the special maidservant chosen to bear the Son of God, all of the women in the Messianic genealogy are participants.

The serpent crippled Israel by hard labor and by Pharaoh’s heinous decree, but this seed will crush the serpent’s head. Part two will show how Pharaoh, the head of Egpyt, is the embodiment of the serpent in the book of Exodus.

Jacob Gucker is a librarian at BMA Theological Seminary in Jacksonville, Texas. He lives with his wife and baby daughter at Preacher’s End Farm where she raises vegetables and pastures chickens and he looks up from his books to help out.

[1] Keith Bodner, An Ark on the Nile: Beginning of the Book of Exodus (Oxford University Press, 2016).

[2]Bodner, Keith. “The Waters of Chaos.” In An Ark on the Nile: Beginning of the Book of Exodus. Oxford: Oxford University Press, 2016. Oxford Scholarship Online, 2016. doi: 10.1093/acprof:oso/9780198784074.003.0005.

[3]Ibid.

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