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
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
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
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
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
In 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’
A 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
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
Otherwise, what do people mean by being baptized on behalf of the dead?
If the dead are not raised at all, why are people baptized on their behalf?
— 1 Corinthians 15:29 —
Few passages in Scripture are more confusing than 15:29, with its language of “baptism for the dead” (βαπτιζόμενοι ὑπὲρ τῶν νεκρῶν). What is Paul trying to say? Is he addressing, or condemning, or condoning some strange practice in Corinth? Is he speaking of the traditional ordinance of water baptism, but using strange language? Should we read 1 Corinthians 15:29 with everything else Paul said about baptism? Or should we delimit this verse to the cultural context of Corinth?
For starters, we can clearly assert that Scripture in no way supports “proxy” or “vicarious baptism.” In the context itself, Paul is not giving instruction for baptism; he is using it as a rhetorical illustration: if many line up for baptism, which depends on the resurrection, why do you accept baptism but not resurrection. Again the focus of 1 Corinthians 15 is resurrection; “baptism on behalf of the dead” is in reference to that larger issue. Paul is not giving us any instructions for the ordinance itself
Rightly, the orthodox church has always understood Paul this way. Throughout church history, this passage was only used by heretical groups to implement such a practice; it has never found a place among true believers. Among Mormons, there is a false doctrine built on this verse, that a Mormon priest must baptize someone for them to be born again—hence some are baptized today on behalf of earlier, unbaptized souls. But among evangelicals there is no such practice.
What is present among biblical Christians is a wide variety of interpretations. In what follows I will attempt to list these interpretations and conclude with something of an approximation of what I believe Paul is saying. I say approximation, because this is one of those passages that we must hold with open hands. In other words, while we can confidently stress what this passage does not teach, we are in a more difficult position to lock down a precise definition of what Paul does mean. The context, the grammar, and the meaning are all difficult to us. Still, we should labor to understand his words, especially in the context of the book. But first, a list of possible interpretations. Continue reading
First Corinthians 15 is one giant meditation on Christ’s glorious resurrection. Verses 1–11 speak of the resurrection’s centrality in the gospel; verses 12–19 explain the necessity of the resurrection; and now in verses 20–34 we find how the resurrection of Christ applies to us.
In what follows you can find discussion questions about Sunday’s sermon and a few resources that may help you better understand the beauty and goodness of being raised to life with Christ. Sermon notes can be found here. Continue reading