God’s Design for Marriage: A Story and a Song

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Then I heard what seemed to be the voice of a great multitude, like the roar of many waters and like the sound of mighty peals of thunder, crying out, “Hallelujah! For the Lord our God the Almighty reigns. Let us rejoice and exult and give him the glory, for the marriage of the Lamb has come, and his Bride has made herself ready; it was granted her to clothe herself with fine linen, bright and pure”— for the fine linen is the righteous deeds of the saints. And the angel said to me, “Write this: Blessed are those who are invited to the marriage supper of the Lamb.” And he said to me, “These are the true words of God.”
— Revelation 19:6–9 —

What is marriage supposed to look like? What is its design? Who gets to set the standard? And how do we test whether one’s marriage is a good or not, let alone pleasing to God?

These, and dozens of other questions, haunt us today. They haunt us because marriage has been redefined and repackaged into a million different Do-It-Yourself romantic projects. Yet, the original still remains—one man and woman woman united by covenant until death.

The reason the original design remains intact is because the shifting shadows of marriage on earth cannot alter the substance in heaven. And it is the heavenly marriage to which all history lunged toward—namely, the blessed union of Christ and his Bride.

On Sunday, I will preach on the good design of marriage and how the future vision of marriage protects us from the erasure of marriage in our day. To help prepare my heart and yours for that message, I share a story and a song that should fire our moral imaginations for what marriage lived in light of eternity should be—indeed, can be when we let Scripture shape our affections. Continue reading

What Does It Mean to Be Human? A Biblical Response to (the Spirit of) Transhumanism

rainbowWhat does it mean to be human?

This is a question with increasing complexity. And the future doesn’t look like it will make the answer any easier. For instance consider just a few challenges facing us today. Recently a baby sheep was grown in a synthetic womb, raising the specter of human hatcheries, something out of Alduous Huxley’s Brave New World. Prior to this experiment, two chimpanzees were momentarily granted human rights by a court in New York, before reversing course. Before that cloning has been a much-debated topic since the name Dolly became a household name—she was the first sheep animal cloned in 1996.

In such a world, where designer babies and decoding death are part of an increasing cultural conversation, and lawyers and policy-makers chalk up new ways to define gender, sexuality, and humanity, Christians need wisdom to think biblically about what it means to be human.

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Thankfully, there is help. For instance, in their book Christian Bioethics: A Guide for Pastors, Health Care Professionals, and Families, C. Ben Mitchell and D. Joy Riley give us eight coversations about various topics in biomedical ethics. Organized under the taxonomy of taking, making, and faking life, they consider topics like abortion, euthanasia, infertility, cloning, and transhumanism. As the subtitle suggests, they write for more than medical professionals, and their conversational style helps the reader digest complex subjects.

On the whole, therefore, I commend this book. It should be required reading for anyone in ministry or medicine, and should probably be on the shelf in any family raising children in this complex world. But the reason I point to this book today is to consider the topic of transhumanism—a subject they report on in chapter 8 and one Christians will likely face just after the transgender movement runs its course. Continue reading

Hospitality is Not Optional: Five Ways to Pursue Other People

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Welcome one another as Christ has welcomed you, for the glory of God.
— Romans 15:7 —

A few months ago I wrote about the importance of hospitality and five ways to show hospitality in the church. Today, I want to offer five more.

While much hospitality focuses on individuals or families opening their homes to others, a vital practice which enables “house churches” to meet (e.g., Romans 16:5; 1 Corinthians 16:19), I am focusing attention on churches gathering outside of the home. Thus, spring-boarding from 1 Corinthians 16, a passage overflowing with gospel labor, here are five more ways we can pursue hospitality in the church.

Five Ways to Pursue Hospitality

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Playing Your Part in the Gospel (pt. 1): Planning, Giving, Going, Hosting, Helping (1 Corinthians 16:1–11)

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Playing Your Part in the Gospel (pt. 1): Planning, Giving, Going, Hosting, and Helping (1 Corinthians 16:1–11)

When Paul finishes his doctrinal defense of the resurrection, he says, “Therefore, my beloved brothers, be steadfast, immovable, always abounding in the work of the Lord, knowing that in the Lord your labor is not in vain” (15:58). Clearly, in his mind the resurrection is not an esoteric point of doctrine; rather, it fuels ministry and missions. Indeed, in 1 Corinthians 16 we find a flurry of gospel activity that prompts us to consider how we are living in light of the resurrection.

In this Sunday’s message, I suggested that we play our part in (proclaiming) the gospel through planning, going, giving, hosting, and helping. You can listen to this call to action or read the sermon notes. Discussion questions are below, as are a cadre of resources on these actions of ministry. Continue reading

Pierced ‘That I Might’ Praise: The Worship Only Penal Substitution Creates

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For our sake he made him to be sin who knew no sin,
so that in him we might become the righteousness of God.
— 2 Corinthians 5:21 —

For Christ also suffered once for sins,
the righteous for the unrighteous,
that he might bring us to God,
being put to death in the flesh but made alive in the spirit.
— 1 Peter 3:18 —

In and around the church, there has always been a group of theologians and pastors willing to question or deny penal substitution—the evangelical doctrine that affirms Christ’s death as a payment of penalty for sinners who trust in Jesus. Like Peter objecting to Christ’s prediction of suffering and death (Matthew 16:21–23), liberal theologians like Friedrich Schleiermacher, Albert Schweitzer, and Adolph Von Harnack, along with modern authors like Brian McLaren, Rob Bell, and William Paul Young (author of The Shack) have maligned the blood of the cross.

Unfortunately, such denial of penal substitution depends upon a denial of Scripture, a defamation of biblical authors, and twisting of biblical words. At the same time, making Christ a mere model, teacher, or prophet, follows the lie of Satan (Matthew 16:23); it effectively denies the deity of Christ and God’s plan of salvation, foretold in the Old Testament and fulfilled in the New. But aside from the theological considerations—which are considerable—denying penal substitution  steals glory from God’s work and praise from the believer’s heart. Continue reading

What Does the Resurrection Mean? (1 Corinthians 15:50–58)

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What does the Resurrection Mean? (1 Corinthians 15:50–58) (Sermon Audio)

This week marks the sixth and final message on 1 Corinthians 15. Since Easter, I have preached 6 messages on the glories of this chapter. Whether the sermons are any good is debatable, but the chapter is indisputably glorious. So, take time to read it, and if interested you can listen to one (or a few) of the six messages below.

Discussion questions and resources for further study can also be found below. Continue reading

Glorifying God with Our Technology: Four Questions to Ask

 

Discipleship in Digital AgeIn one sense, discipleship in any age concerns certain common disciplines in order to become like Christ so that we no longer live to ourselves (2 Corinthians 5:14), but to Christ (Galatians 2:20). If we want to grow into Christ, we must discipline ourselves for godliness (1 Timothy 4:7). But the question remains: In light of our increasing, whirling (digital) technology what additional disciplines might we need to embrace to walk by faith amidst pings, apps, and notifications?

Too often, we know Christ should be our focus and that we become like what we worship (Psalm 115, 135), but still technology pushes back on us—retraining, rewiring, and reshaping us in the process. And this is not unintentional, apps are designed by programmers to encourage certain behaviors. We recognize that there are certain beneficial, helpful, and fitting uses of technology that help us in our spiritual walk and in spreading the Gospel. Yet, there are also ways in which our hearts and habits are being reshaped by the devices we hold. So how do we take the principles found in Scripture and apply them to an ever-changing digital age?

For five weeks our church, in Sunday School, has considered Discipleship in a Digital Age. We have given attention to biblical, theological, and practical truths to help us think about technology, but now we need to put truth into action. We need to think practically about the way smart phones and social media, apps and artificial intelligence impact us, and better how we can use them to the glory of God.

And so, this Sunday we will consider a couple of “case studies,” where we can think about how our technology impacts us and how we can best use technology. We will look at smart phones and Facebook to consider how we engage technology with discernment and discipline. If we do not consider such applications, we will not be able to spur one another on towards love and good deeds with our technology. By default we will only  find ourselves following the patterns given to us by the inventers of the technology.

Four Questions to Ask About Any ‘Tool’

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Grasping the ‘Already’ and the ‘Not Yet’: Four Quotes on Inaugurated Eschatology

kingA few weeks ago I mentioned inaugurated eschatology in a sermon on 1 Corinthians 15:20–28. While this “three dollar word” can at first seem confusing or unnecessary—“let’s just stick with the simple gospel,” I can hear someone say—the concept of Already and Not Yet is so important for understanding New Testament eschatology, I couldn’t pass it by.

So in the sermon I used the term, defined it, describe it, and employed the obligatory D-Day / V-Day illustration. Today, I want to point out four quotes that further explain the place and importance of this concept. In short, inaugurated eschatology is a concept that relates to way God’s kingdom has come to earth and yet awaits its final consummation. As I understand it, this concept is most clearly seen in regards to Christ’s resurrection (the topic of 1 Corinthians 15), the Holy Spirit, and the kingdom of God.

Indeed, it is safe to say any theology of the Spirit, the kingdom, or the resurrection that does not take into consideration the already and not yet mismanages God’s economy and distorts the way God is working and will work in the world. Therefore, this idea is of the greatest importance for reading the Bible and doing theology. So, take time to consider these quotes. They will help solidify the concept which covers nearly every page of the New Testament. Continue reading

Lyrical Eschatology: Andrew Peterson’s Songful Seminar on Eschatology

hillsEvery year new books on prophecy, eschatology, and end times are written, and most of them—if not all of them—suffer from the same deficiency: they only focus on the facts and figures of end time predictions. With lots of biblical citations, they spend considerable time debating about the millennium, literal hermeneutics, and how to read Revelation. Of course, these are all important truths to consider, yet, in almost every case, these theology texts fail to convey the beauty, goodness, and truth of biblical eschatology.

In Scripture eschatology is almost always lyrical. In the Prophets, the place where eschatology rises like the Rockies, we do not find naked propositions and bland predictions. Rather, we find naked men foretelling the coming judgment of God (Isaiah 20), baskets full of good and bad fruit (Jeremiah 24), and hills overflowing with wine to describe the future restoration (Amos 9). Indeed, in the Bible eschatology is poetic, not prose. It is meant to captivate hearts, even as it illumines minds.

Yet, except for a few biblical scholars, this feature is almost entirely lost. Daniel is treated like Nostradamus (converted), and Ezekiel’s prophecies are read as an architect manual for some future building project. Yet, this is not first and foremost what the Spirit of Christ was leading these men to see and say. Their authoritative words are given not to a supply us a chronological forecast of future events. Rather, these servants of God are commissioned by God to call us to trust in the covenant Lord who declared the end from the beginning.  In other words, eschatology is centered  on the last man (1 Corinthians 15:45), not just last things!

Even more, in Scripture the medium employed by the Prophets was poetry, visually stimulating words intended to produce faith and hope. Accordingly, any book on eschatology that turns poetry into prophecy charts suffers the same fate: it gives facts without fire, hope without the Prophet’s heart, predictions without poetry. Indeed, it may communicate much truth, but it is truth denuded of spiritual life and eschatological hope.

Therefore, we who love the Lord and believe every jot and tittle of the Bible, need eschatology that sings. We need more than “textbooks.” We need lyrical eschatology. And thankfully, we find it in places like the stories of C.S. Lewis and J.R.R. Tolkien, as well as the music of Andrew Peterson.ap

For years I have said evangelicals need to put down Left Behind saga and pick up the richer, more biblical, lyrical eschatology of Andrew Peterson. Why? Because the heart of eschatology is not the details surrounding the Rapture. The heart of the eschatology is the resurrection and the hope of a new creation in Christ. This is what Andrew Peterson captures in his music. And thus I have put together the unauthorized Andrew Peterson’s (Songful) Seminar on Eschatology. (Yes, I’m an admitted fanboy).

As an adjunct professor of theology, these songs will now be part of my syllabus on eschatology. If you have never heard them before or considered the way biblical eschatology is lyrical and centered on the new creation (not the timing of the tribulation), I urge you to listen. While I believe every album of Andrew Peterson has eschatological themes, these are the top twelve songs (now) eighteen songs (including one by Ben Shive), divided between Eschatology Proper (i.e., that which focuses directly on last things—resurrection, the coming of Christ, etc.) and Eschatology Presently Effected (i.e., the effects that the resurrection of Christ currently has on life).

Again, take time to listen to Andrew Peterson’s songs. Maybe you can listen to them as you make space on your eschatology shelf for his books on eschatology (The Wingfeather Saga) or other lyrical eschatology like that of The Gray Havens, another singer-songwriter impelled with the same Narnian vision. In whatever manner you listen, let us all consider how Scripture impels us to do more than fight over for our eschatology; it requires us to sing our eschatology. And for that I’ve found no one more helpful than Andrew Peterson.  Continue reading

Life After Death (1 Corinthians 15:35–49)

sermon photoLife After Death (Sermon Audio)

Few passages are more exhilarating than 1 Corinthians 15 and its promise of resurrection life. For those who trust in Christ, Paul says what is buried in the dust will be raised in glory. Taking up a variety of images, he describes the indescribable in verses 35–49— namely the way in which children of Adam formed from the dust of earth are raised to life in Christ to share his heavenly glory.

In Sunday’s message I took time to explain how Paul makes his argument to skeptics in Corinth. Looking to creation, to the way in which seeds come to life, and to the way dust becomes glory, I tried to follow and flesh out Paul’s argument. You can listen to the sermon online or read the sermon notes. Discussion questions and further resources—including Andrew Peterson’s lyrical eschatology—are listed below. Continue reading