Jesus

What Does the Tabernacle Symbolize?

/ davidsschrock

Justin Taylor has a helpful post on the meaning of the tabernacle on his blog today.  As we have seen in our study of Exodus, the tabernacle is filled with imagery that helps us better understand our own relationship with God.

Here is the ESV Study Bible note that he begins with on Exodus 25:1-31:17:

First, the tabernacle is seen as a tented palace for Israel’s divine king. He is enthroned on the ark of the covenant in the innermost Holy of Holies (the Most Holy Place). His royalty is symbolized by the purple of the curtains and his divinity by the blue. The closer items are to the Holy of Holies, the more valuable are the metals (bronze→silver→gold) of which they are made.

The other symbolic dimension is Eden. The tabernacle, like the garden of Eden, is where God dwells, and various details of the tabernacle suggest it is a mini-Eden. These parallels include the east-facing entrance guarded by cherubim, the gold, the tree of life (lampstand), and the tree of knowledge (the law). Thus God’s dwelling in the tabernacle was a step toward the restoration of paradise, which is to be completed in the new heaven and earth (Revelation 21-22).

The explanation continues here with a full-color picture of the tabernacle.

For further reflections on the tabernacle see:

The Tabernacle as Typological Model

The Tabernacle as Holy Abode

The Tabernacle as God’s Meeting Place

The Tabernacle as a Royal Victory Palace

Soli Deo Gloria, dss

Sermon Notes: Holy to the Lord

/ davidsschrock

Aaron’s priestly work brings holiness Israel

In our last reflection on Exodus 28, we see that verses 36-39 describe the priest’s turban. Front and center in this brief description, and on the priest’s head, is a the mention of a golden plate.  Engraved in this golden crown is the inscription, “Holy is the Lord.”

From this statement, it seems that Aaron and his sons’ ability to enter the holy of holies and not die, indicates that he was given the status of holy and pure. Does this anticipate imputed righteousness? Perhaps, but clearly from the surrounding context (esp. Exod 29), he is not intrinsically holy, but covered in the blood of sacrificial bulls and goats, and wearing his priestly apparel, he is “holy to the Lord.”

More importantly though, he is not just representing himself.  He is approaching the throne of God on behalf of Israel’s twelve tribes.  Their names are on his heart. Thus, his status of holy is representatively communicated to the people of God as well.  As the mediating priest for this people, he maintains or establishes the ongoing holiness of God’s treasured possession (cf. Exod 19:5-6).

Christ’s priestly work does not depend upon bulls and goats

Again in Exodus, we are working in types and shadows.  So, it must be asserted that at the same time that the priestly work effectively preserves the people of Israel–God really does dwell in their midst–the sacrificial system given to Moses on Sinai cannot really make Israel holy.  The blood of bulls and goats cannot cleanse from sin (Heb 10:4).  But as they point forward to Christ, God accepts these offerings for his people, until the fulness of time, when his own Son would come and fulfill the law.

In fact Hebrews 10:1-10 explains how Christ’s priestly service depends not on animal sacrifice, but rather his own holy life.

For since the law has but a shadow of the good things to come instead of the true form of these realities, it can never, by the same sacrifices that are continually offered every year, make perfect those who draw near. Otherwise, would they not have ceased to be offered, since the worshipers, having once been cleansed, would no longer have any consciousness of sins? But in these sacrifices there is a reminder of sins every year. For it is impossible for the blood of bulls and goats to take away sins. Consequently, when Christ came into the world, he said, “Sacrifices and offerings you have not desired, but a body have you prepared for me; in burnt offerings and sin offerings you have taken no pleasure. Then I said, ‘Behold, I have come to do your will, O God, as it is written of me in the scroll of the book.'” When he said above, “You have neither desired nor taken pleasure in sacrifices and offerings and burnt offerings and sin offerings” (these are offered according to the law), then he added, “Behold, I have come to do your will.” He does away with the first in order to establish the second. And by that will we have been sanctified through the offering of the body of Jesus Christ once for all.

With Christ as our perfect high priest, his holiness extends to all those for whom he represents.  As Hebrews 10:14 declares, “For by a single offering he has perfected for all time those who are being sanctified.”  To say it another way, the priestly work of Christ is particularly for those designated by God to receive the benefits of his atonement, not his enemies (v. 13).   Still, the effect of his purification goes even farther.

Christ’s priestly work purifies all of heaven and earth

There is only one other place in the Bible where an inscription reads, “Holy is the Lord.” It is in Zechariah.  Consider the what the prophet sees,

And on that day there shall be inscribed on the bells of the horses, “Holy to the LORD.” And the pots in the house of the LORD shall be as the bowls before the altar. And every pot in Jerusalem and Judah shall be holy to the LORD of hosts, so that all who sacrifice may come and take of them and boil the meat of the sacrifice in them. And there shall no longer be a trader in the house of the LORD of hosts on that day (14:20-21).

The question is what does it mean that “Holy is the Lord” is inscribed on the bells of horses?  What is Zechariah, the prophet, telling us about the age to come?

Consider a couple things. First, the bells are on a horse, not a human.  Though, I have had little experience with horses, the smell of Mackinaw Island stands out.  There on that little island, cars are not permitted, and thus the island has a certain “horsey” smell.  In other words, horses are not clean, and the bells on their bodies would certainly not, of themselves, have the kind of cleanness needed to enter the courtyard, let alone the holy of holies.

More biblically, the mention of horses in the Bible, though variegated, is often not holy.  In the law, kings were not meant to collect horses as a means of strength (Deut 17:16).  In the Psalms, there is exists a contrast between trusting in horses, or trusting in the LORD (20:7).  In the prophets, this sort of distinction, plays itself out with regularity (cf. Isa 31:1).  While not attempting to draw out a “theology of horses,” there is a certain kind of tension in the text, that the inscription of the priest is now engraved on the bells of horses.

Moreover, as verse 21 continues, this holiness is not limited to horses.  Rather, it is an example of how far-reaching this holiness is.  What does this mean?

Here is my proposal: This prophecy magnifies Christ’s priestly work!  So great is Christ’s priestly work that not only will his people be eternally redeemed by his blood, but all heaven and earth will be cleansed as well. His blood perfectly atones for the New Israel (Gal 6:16), but it also makes a way for all the earth to be purified.

Has this happened yet?  No, but the text in Zechariah is eschatological.  It is looking forward to “that day.’  The cleansing of the universe has not taken place yet.  New Creation is still forthcoming; and yet Christ’s new creation work has begun in the individuals who have been made priests by the blood of his atonement (1 Pet 1:18-19; 2:5, 9).  Thus, while we have not seen Zechariah 14 yet, we have every reason to expect that it will come to fruition “on that day.”

In the meantime, we have confidence that if Christ’s blood has the power to make horses clean, his blood has the power to make the worst sinner clean.  In other words, if the atonement is so extensive as to clean all the universe, than it must be have such an intensive power, that there is not one sin that God cannot forgive in Christ.

Indeed, that is the promise: For anyone who confesses there sins to God, he is faithful and just to forgive their sins and cleanse them of all unrighteousness (1 John 1:9).  This is the good news, and it seen in the tabernacle of Exodus 28, on the bells of horses in Zechariah 14, and throughout the rest of the Bible.

What could be better knews than that?

Soli Deo Gloria, dss


Ten Cultural Christs

/ davidsschrock / 4 Comments

Jesus asked Peter in Matthew 16:13 the most important question in the Bible when he queried, “Who do people say that the Son of Man is?”  How we answer that question is of eternal importance.  Sadly, many “Christians” today would have trouble defining who Jesus is because Jesus has been co-opted to promote so many different agendas.

Indeed as Stephen Nichols shows in his fascinating cultural study, Jesus Made in America, Jesus has become a commodity in the United States where he helps candidates gain voters and Hollywood sell movies.

Accordingly, in addition to presenting a positive view of Jesus when we teach the doctrine of Christ–as I begin to do tonight–it is just as important to show false Christs that have garnished favor in our Christian sub-culture.

What follows are ten “Cultural Christs” that are intentionally caricatured to highlight the false ways Christ has been portrayed.  There are surely others.  I would love to hear if you think these could be improved or added to.

Here we go…

  1.  The Therapeutic Jesus… soft & soothing, helps you improve your self-esteem thru positive-thinking
    Followers of this view minimize sin and treat religion as a pick-me-up to get through the week.
    Motto: You can have your best life. (Big Smile)
  2. The Life Coach Jesus…will give you the tips and tools to succeed in whatever you do.
    Followers go to Jesus for personal interest—CEO Jesus, Touchdown Jesus, Matchmaker Jesus
    Motto: I can do all things through Christ who strengthens me (Phil 4:13)
  3. The Mr. Rogers Jesus… loves kids, morality, and helping you do the right thing.
    Followers go to church, do good, vote values, and help their neighbors.
    Motto: Won’t You Be My Neighbor?
  4. The Warrior Jesus… is uber-macho and can be confused with William Wallace or Jack Bauer.
    Followers (male) rage against feminized pictures of Jesus, mistake ‘manliness’ with godliness.
    Motto: My Jesus Can Kick Your Jesus Butt.
  5. The Social Gospel Jesus… improves society through increasing social justice and meeting needs.
    Muting the gospel, these followers build houses, feed the poor, and fight AIDS for Jesus.
    Motto: Preach the Gospel and if necessary use words.
  6. The Politico Jesus… promotes idealistic activism, and it comes in two varieties.
    Riding an elephant, he fights against tax hikes, abortion clinics, and for prayer in schools.
    Riding a donkey, he promotes care for the environment and equal rights.
    Motto: God Bless the United States of America.
  7. The Wristband Jesus… becomes a Christian talisman. The presence of Jesus junk fights sin.
    Followers adorn themselves with Christian paraphernalia and focus on living life for Jesus.
    Motto: What Would Jesus Do?
  8. The Rock Band Jesus… builds his church with fun activities and cool music.Followers live for Christian concerts, camps, and other lively events.
    Motto: Jesus rocks!
  9. The WordPress Jesus…is hyper-orthodox and fights against theological error.
    Followers love reading books, debating theology, and publishing rants online.
    Motto: Love the Lord your God with all your MIND.
  10. The Love Wins Jesus… rejects intolerant religionists and just loves everybody for who they are.
    Followers question authority, objective truth, judgment, and institutional religion, but love open-mindedness.
    Motto: God is love; everything is Spiritual.
In each of these caricatures there are elements of truth, but often truth out of proportion or in need of other qualifying biblical dimensions.  Most importantly though, each of these false christs fails to keep Jesus in the biblical storyline.  It highjacks Jesus for the needs of some other cause and puts him in a story that is not God’s story.  Thus, in order to rightly understand who Jesus is as the Christ, the Son of the Living God, we are again pressed to return to the Scriptures and mine out who he is from Genesis to Revelation. This is the task of the pastor, the Bible teacher, and every Bible-believing Christian.
May God give us illumination as we see Christ in Scripture and may he show us how our culture has shaped our views of Jesus, so that we might have a more clear view of who he is, because as we see him, so we become like him (1 John 3:2).
Soli Deo Gloria, dss

From Jubal to the Jukebox to Jesus: You Were Made to Sing

/ davidsschrock

[This article was originally featured in our hometown newspaper, The Seymour Tribune]

You were created to sing. But you already knew that because you are likely already listening to something, if only the jingle that is stuck in your head. Whatever your preference, music is a defining element in our lives. It’s always been this way. Before the invasion of rock, the invention of rap or the instrumentation of classical, people were making instruments and song.

In Genesis 4, when Adam’s children began to multiply, Moses says that Jubal “was the father of all those who play the lyre and pipe.” Within two verses, Scripture records its first song, the “Song of the Sword.” Six millennia before Carrie Underwood took a Louisville Slugger to both headlights, songs about sex and violence were already on the jukebox.

However, Scripture does not simply recount the lustful lyrics of Lamech. It redeems the whole enterprise of song. While mankind, made in God’s image, sings, only those who know God’s redeeming love can sing the eternal song (Revelation 5:9-10).

Indeed, one of God’s greatest gifts is music, and the whole world enjoys it. However, God gives us more than music. For those who have ears to hear, God himself sings a song of redemption. Zephaniah 3:17 says, “The Lord your God is in your midst, a mighty one who will save; he will rejoice over you with gladness; he will quiet you with love; he will exult over you with loud singing.”

What a song that must be! God serenading those who have believed in the saving love of Jesus Christ (John 3:16). Of all songs, his is the Song of Songs. It fills the heart with joy, satisfying us with God’s eternal pleasures (Psalm 16:11). Better than sex, drugs and rock and roll, God’s song promises freedom, love and life in Jesus. And better still — God’s song doesn’t wear out and he will sing it to anyone who asks.

 

Environmentalism, Capitalism, Wealth, and Taxation: A Guest Post From David Crater

/ davidsschrock

I am thankful for friends who think biblically and who challenge me to think more faithfully about matters of life that I have limited expertise.  David Crater is one of those friends who has helped me to think through many matters pertaining to church, theology, and now public policy.  I met Dave in seminary, and look forward to continuing to glean from his wisdom as he has recently moved into Southern Indiana.  I have benefitted much from his legal expertise (he finished his J.D. from the University of Colorado a year ago) and his pastoral wisdom (he finished his M.Div in the same year).

Thinking through the issues of environmentalism, capitalism, and other politic matters, David Crater has given much food for thought for Christians wrestling with “politics according to the Bible.”  Consider these four miscellanies.

1.Environmentalism. Both Darwinism and environmentalism are examples of what Paul calls “worshiping and serving the creature rather than the Creator” in Rom 1. Environmentalism is not just subjecting mankind to the creation (though it is that), but abandoning the worship of God for the exaltation of what is created.

2. Capitalism. Capitalism is not utopia, and symptoms of sin permeate capitalism as they do every phase of life. But capitalism is the only moral economic system because the ownership of property is an essential characteristic of human beings as God’s image bearers. God owns everything, but He has delegated ownership to those who bear His image so that they can more fully image Him on earth, and commanded them to use what they own to produce wealth and build things and thereby subdue the earth. This system is what came to be known in modern language as capitalism. Capitalism is not destructive at root but productive at root because it is man imaging God’s ownership and creative activity.

The word “capital” means “wealth available for investment and productive activity.” It contrasts with wealth that is intended for consumption and that therefore cannot be used to produce further wealth. God owns all capital, but if He is going to command something like “fill the earth and subdue it,” His creatures need capital to fulfill the command. Nothing can be created without capital. The earth is the source of this capital God has provided, and the system that arises from the command and the obedience is properly called “capitalism.”

3. The Bible and Personal Wealth. We should balance discussions of capitalism with a reminder that the Bible is very hard on the wealthy. This comes out most prominently in Luke’s gospel, and Christianity has historically been a religion of the lower classes by and large, not the wealthy (cf. Luke 6:20-26; 8:14; 12:13-21; 16:1-13; 16:19-31; 18:18-30; cf. 1 Tim 6:17-19).  Capitalism is dangerous precisely because it is so powerfully productive. It makes people rich, and wealth then leads sinful men to become proud and corrupt themselves and turn away from God instead of thanking and glorifying God for the ability to create wealth (cf. Prov 30:8). Thus Jesus says it is easier for a camel to pass through a needle than for a rich man to enter the kingdom of God. Jesus is not opposing property ownership or wealth creation, but He also is not a shill for laissez faire capitalism. He condemns in the strongest possible terms the pride and folly to which the rich are peculiarly liable. Recognizing this teaching is the answer to the sinful abuses of capitalism and wealth, not a socialistic or communistic utopia that denies mankind possesses the right to own and destroys his ability to create value.

4. Personal Wealth and Taxes. Jesus’ (and the apostles’) warnings against the dangers of wealth are ‘individual and family and church warnings.’  That is to say, they are private in nature, not public justification for public legal interference with property and free enterprise. Indeed, government must defend property and enterprise to make the widespread private charity and generosity the Bible commands even a possibility.

When God warned the Jews in 1 Samuel that a king would pillage their goods (8:10-18), the tax rate He warned them the king would impose was 20% (10% of their grain, 10% of their flocks). In biblical terms, then, a tax rate of 20% is oppressive. God Himself only commands a tenth as the size of the part He wants given back for His own service and worship (Mal 3:8, 10).  The implications of this for modern systems of taxation and government revenue are staggering, and it is no coincidence that as God has been increasingly rejected by US public culture in the 20th century, tax rates have skyrocketed.

May we continue to “provide for ourselves moneybags that do not grow old, with a treasure in heaven that does not fail, where no thief approaches and no moth destroys” (Luke 12:33), for only then will our joy be secure.

Soli Deo Gloria, dss

 

Politics According to the Bible (4): A Biblical Worldview

/ davidsschrock / 1 Comment

[This is the fourth in a series of posts on Wayne Grudem’s Politics According to the Bible: A Comprehensive Resource for Understanding Modern Political Issues in Light of Scripture].

Before moving forward in his investigation of “politics according the Bible,” Grudem spends a short chapter reviewing the basics tenets of the Christian Worldview.  To most thoughtful Christians, his six points will be familiar.  Nevertheless, it is helpful to see the worldview that the Bible gives us, so that in all ethical, legal, and political decisions we are working with a biblical framework and not one of our personal development.  Our politics must be informed by the Bible, not vice versa.

A BIBLICAL WORLDVIEW

(1) God Created Everything

Grudem refers to the explicit teaching of Genesis 1-2, Revelation 4:11, Psalm 19:1, and Romans 1:20, among others to assert the Biblical view that the God who made the world and everything in it, is the God of Abraham, Isaac, Jacob, and Jesus.  While this view has been contested and even excluded from public education in America for decades, it is the clear biblical position.  Amalgamations of this view where Christian try to reconcile the Bible with evolution continue to be concocted (e.g. theistic evolution); however, such a marriage of faith and reason produces sterile offspring.  Scripture is clear: God made all things, and thus has creator rights over everything.  Biblically, man is not at liberty to govern apart from recognizing the creator.  Many attempts have been made to erect governments that deny deity, but God’s wisdom proves true, such disconnection from God will not sustain ethical living, and society suffers.

(2) The One True God Reveals Himself and His Moral Standards Clearly in the Bible

The God of creation is the God who reveals his character to his people.  In the Bible, God’s standard is seen in Genesis 2:17, when he warns Adam and Eve that disobedience results in death.  Likewise, as Grudem points out, God the creator is God the judge of all people.  He writes, “The moral standards that God reveals in the Bible are not simply moral standards for one particular church or one particular religion, but are the moral standards for which the one true God… will hold every single person accountable at the last judgment” (118).  To support his point, Grudem cites  1 Peter 4:4-5 and Acts 17:24, 30-31 which teach that the risen Christ has been given the scepter of God to rule and judge over all the earth (cf Psalm 2).

This truth impacts the way we think about politics in that the standard for any official in government is not the cultural norm or the majority view, it is the character of God and the truth of God’s Word.

(3) The Original Creation was ‘Very Good’

Not only is God’s character revealed in creation (cf. Rom 1:20) and in his word (Exodus 20:1-17), but in creation itself, the goodness of God is perceived.  In Genesis 1:31 God judges his world and declares the verdict: “It is very good.”  Moreover, God tells the man to cultivate and keep the garden and to extend its borders to fill the earth with its cultivated beauty.  Had Adam and Eve not sinned, the people of God would have proliferated, spreading the glory of God over the whole earth (cf. Hab 2:14), exercising dominion and subduing all things as they were created to do.  Thus, in a perfect world government would have existed to promote the general welfare of God’s people (82).  As we think about politics in our day, it is helpful to remember the enterprise is not intrinsically evil and anarchy and malevolent governors are a result of sin.

(4) Because Adam and Eve Sinned, There is Moral Evil (‘Sin’) in the Heart of Every Human Being

We live in a moral universe, where good and evil exist and compete.  This is true within the church, and it is true in government; and how one interprets the nature of humanity will determine how one does politics.  It is not too much to say that this singular point is the continental divide between liberals and conservatives; the former believes in the intrinsic goodness of man, while the latter recognizes the limitations and inherent evil in the heart of every human being.  Grudem writes, “This one idea, that human beings are viewed as sinful before the absolute moral standards of the one true God, has immense implications for numerous policy differences between Republicans and Democrats (as will be seen in the chapters that follow)” (119).

Thus, the Bible’s worldview concerning humanity, sin, and the evil of society, as well as the possibility for good, will significantly shape our view of politics. As Grudem points out

This biblical principle means that evil does not come merely from the influence of society on a person, and those who do evil are not merely victims of external influences that they have experienced. Certainly there are evil influences on people, and society should try to remove those influences where possible. Nevertheless, doing evil things is still a result of a person’s evil choices, and people therefore should be held accountable for the evil they do.

By contrast to this viewpoint, a secular perspective would tend to believe that human beings are basically good and therefore when they do wrong the primary reason be because something in society has harmed them and has caused them to act in wrong ways. Thus, some part of society will be mostly blamed for the wrong, and wrongdoer himself will more likely be viewed primarily as a “victim,” not a wrongdoer. This difference accounts for many political differences regarding responses to crime and to the threat of international terrorism (121).

How one understands the depravity of man effects the nature of the gospel message and also the nature of government.

(5) Because Adam and Eve Sinned, God Place a Curse on the Entire Natural World

Just as our view of humanity impacts the way we approach politics, so does our view of the entire world.  Understanding that the entire created realm–people, animals, and creation–are under God’s curse (cf. Gen 3:14-19) delimits the kind of improvements men are capable of making in this world (e.g. it urges caution when any leader promises utopian change).  Simultaneously, it recognizes that we living in a world filled with “thorns and thistles” will require that much of the governments work to promote the good, is to help citizens overcome the dangers and difficulties faced in our environment.  All the while, this kind of legislation cannot subject men to the creation, for man was created to rule the earth, not be ruled by it. This leads to Grudem’s sixth point.

(6) God Wants Human Beings to Develop the Earth’s Resources and to Use Them Wisely and Joyfully

Mankind was put on earth to cultivate it and to keep it.  Genesis 1:28 commands Adam and Eve to subdue, rule, and have dominion. This is often misunderstood and easily mishandled. Grudem explains, “these commands to subdue the earth and have dominion over it do not mean that we should use the earth in a wasteful or destructive way or intentionally treat animals with cruelty (Prov 12:10; cf. Deut 20:19-20; Matt 22:39)… We should use the resources of the earth wisely, as good stewards, not wastefully or abusively” (123).  Thus humanity is encouraged by Scripture to “beautiful homes, automobiles, airplanes, computers, and millions of other consumer goods” (123), and governments should aid in the process.

This kind of biblical mandate leads to discussions of the environment and economics, something Grudem will tackle in the ensuing chapters.

CONCLUDING REMARKS

Though this chapter is brief, it is a helpful antiseptic to the views that subjugate humanity to the environment or that offer more good than can be effected through humanitarian efforts.  Though Grudem doesn’t spell it out here, the biblical worldview ultimately points us to a new age, with a new governor, and a new created order.  Only the Kingdom of Christ can satisfy all of our political longings.  Until his second advent, any political improvement is at best incomplete and temporary.  This should not deter us from working for the common good, but it should temper our utopian enthusiasm and/or our apocalyptic despair.

Despite all outward appearances, God is ruling over all the nations.  Whatever the state of the union, the state of the universe is in good hands (Psalm 115:3; 135:6).  God is using good and bad people, events, and governments to accomplish his intended purposes (Gen 50:20; Isa 46:9-11).  While we see brokeness in the world, God sees how all those pieces will be brought together in Christ (Eph 1:10); his blood will ultimately reconcile all things (Col 1:20).

We must remind ourselves of that if we are going to maintain a biblical worldview.  Otherwise, we will be tempted to put all our hopes in the next political election and candidate for change.  Political interest for the Christian is a “both-and’ kind of engagement.  We seek first the kingdom of God and his righteousness (Matt 6:33) and we pray, vote, and speak in order to promote peaceful and quiet lives (1 Tim 2:1-4).

Still it must be asked:  Why do we promote such an environment?  Is it for us and for our children?  In part it is, but even more we pray and plead for justice from our governing officials so that the gospel may have freedom to deliver men and women from the dominion of darkness and bring them into the kingdom of the beloved Son (Col. 1:13).  To that we must endeavor relentlessly.

Soli Deo Gloria, dss

Politics According to the Bible (1): Five Wrong Views

/ davidsschrock / 1 Comment

[This is the first in a series of posts on Wayne Grudem’s Politics According to the Bible: A Comprehensive Resource for Understanding Modern Political Issues in Light of Scripture].

Wayne Grudem begins his discussion of politics and the Bible by outlining five wrong views.  These include: (1) Government Should Compel Religion, (2) Government Should Exclude Religion, (3) All Government Is Evil And Demonic, (4) Do Evangelism, Not Politics, and (5) Do Politics, Not Evangelism.  Lets look at each of these unbiblical approaches.

Government Should Compel Religion

First, Grudem appeals to the State Church’s that have arisen in Christendom where citizenship and religious affiliation are coterminous.  He relates these to the similar models of government found in Islamic nations today.  He shows that these are not Scriptural as he points to Jesus making significant distinction between the sphere of Caesar’s kingdom and the sphere of God’s kingdom (Matt 22:20-21).  He argues that this view is not tenable according to the Bible, nor does it result in the kind of faith and repentance, that Christ requires.

Government Should Exclude Religion

Second, he argues against the kind of secular government that denies any place to faith.  This is the kind of government promoted by the ACLU and Americans United for Separation of Church and State.  In the United States, this view is often grounded on the misunderstood statement about separation of church and state made by Thomas Jefferson in his letter to the Danbury Baptist Church (Danbury, CT).  It demands religion to be voiceless in the public sector and it “changes freedom of religion to freedom from religion.”  Yet, this was not Jefferson’s intention in 1802, nor is it compatible with the Bible which features numerous examples of God’s people influencing kings and rulers (Joseph, Daniel, John the Baptist, and Paul, to name a few).  This kind of regime is also seen in other countries that have persecuted Christians.  It is clearly unbiblical.

All Government Is Evil and Demonic

Third, the view that demonizes government does so from a misreading of Luke 4:6 which quotes Satan as saying, “To you I will give all this authority and their glory, for it has been delivered to me…” Proponents of this view include Gregory Boyd, who argues that every form and function of government is evil.  However, as Grudem points out, Boyd and his ilk, fail to consider the whole counsel of Scripture.  For explicitly in Romans 13 and 1 Peter 2, Paul and Peter instruct Christians to submit to governing authorities who are discharging God’s ‘ministry’ of government.  Moreover, Grudem points out that this view depends on the reliability of Satan’s description of his own authority in Luke 4:6, which is a highly speculative reality based on the deceitful character of Satan (cf. John 8:44).

In the end, Grudem points out that this view fails to recognize the difference between good and evil systems of government, and by extension it calls good evil and evil good.  Thus, it leaves citizens paralyzed and unable to resist or reform governmental structures for the good.  It results in an insipid pacifism that is not what the Bible requires.

Do Evangelism, Not Politics

Fourth, Grudem challenges evangelicals who distance themselves from political engagement due to the ‘hopeless’ enterprise that it is.  He suggests that those who advocate evangelism over against politics “narrow an understanding of ‘the Gospel’ and the kingdom of God” (45).  He warns that those who take this approach undervalue the effect that political involvement has for the gospel.  He provides a helpful illustration of the difference between heavily evangelized South Korea and repressive North Korea, and the resulting effect this has had in their respective countries.  He writes,

Governments can allow churches to meet freely and evangelize or they can prevent these things by force of law (as in Saudi Arabia and North Korea). They can hinder or promote literacy (the latter enabling people to read a Bible). They can stop murderers and thieves and drunk drivers and child predators or allow them to terrorize society and destroy lives. They can promote and protect marriages or hinder and even destroy them. Governments do make a significant difference for the work of God in the world, and we are to pray and work for good governments around the world (46).

While agreeing with his main objection, I think Grudem shows uncharacteristic imprecision on this point.  He argues that “the whole Gospel includes a transformation of society” (47).  I am not convinced this is “necessarily” true.  For instance, in countries where Christianity is outlawed, societal transformation may not come to fruition, because Christians may be martyred before they are ever able to transform their nation.  Even in situations where the blood of the martyrs brings change in time, it may take generations, so that to say the gospel “includes a transformation” is a little misleading.

On this point, he continues, “Forgiveness of sins is not the only message of the Gospel” (47).  But is that biblically the best way to say it?  If Grudem had said, “Forgiveness of sins is not the only message of the Bible,” or “Forgiveness of sins is not the only ministry of the church,” I would agree.  The Bible certainly teaches Christians how to love their families, serve their employers, and fight for justice.  Likewise, the ministry of the church does include caring for orphans, widows, and the unborn.  So then, in these ways, the Bible says more than “Believe on Jesus Christ, and you will be saved.” However, when the gospel is defined as “forgiveness” and “societal transformation,” it enlarges the gospel in unbiblical ways.

In fact, Mark Dever preached against this very thing in his 2008 Together For the Gospel message, “Improving the Gospel: Exercises in Unbiblical Theology,” when he warned of making the gospel more than the salvation of sinners (see his chapter in Proclaiming a Cross-Centered Theology, pp. 106-109).  Grudem seems to make the gospel message coterminous with the whole counsel of Scripture, and by implication he includes gospel entailments within the message of the gospel.

I think Grudem, when he argues against  the “Do evangelism, Not politics” view, but his treatment of the gospel in this section needs more attention. (For more on the central tenets of the gospel, see Greg Gilbert, What is the Gospel?)  Within this section, however, Grudem does present some other helpful points, namely that God has intended the church and the government to work in tandem to effect positive change against the evil that is resident in our society.

Another point worth pondering in this section is the way that church history has demonstrated countless ways that Christians have influenced government for good.  He cites from Alvin Schmidt’s book How Christianity Changed the World, and lists dozens of social improvements from the discontinuation of the Roman gladiatorial games to the prohibition of burning widows alive in India.  Then Grudem names a number of Christians who have effected social justice in the world to show how has positively shaped our country (50).

Still, it would be helpful at this point to make a distinction that not all these “Christians” were orthodox, gospel-believing brothers in Christ.  No doubt, Martin Luther King, Jr. was used by God to bring about civil rights throughout the United States, but it must be asked, “Was Dr. King’s doctrine orthodox and evangelical?”   Grudem doesn’t make that distinction, which is an unfortunate lacuna.

Do Politics, Not Evangelism

Finally, his fifth wrong view is the one that says “Do Politics, Not Evangelism.”  According to Grudem, few respected evangelicals hold this Social Gospel view (53), however pastors Rob Bell and Brian McLaren are two influential proponents of a sub-standard gospel message who are advocating political and social change.  Their popular books and speaking tours are infecting many with a “New Kind of Christianity” that aims to advance the kingdom of God through social and political involvement and that denudes the gospel of its saving message.

Overall, Grudem’s first chapter is a helpful taxonomy of wrong views of government and politics.  It sets the stage for chapter 2, where he will develop “a better solution,” one that urges “significant Christian influence on government” (54). Preparing for this view, he closes his first chapter with a balanced statement on politics according to the Bible.

Genuine, long-term change in a nation will only happen (1) if people’s hearts change so that they seek to do good, not evil; (2) if people’s minds change so that their moral convictions align more closely with God’s moral standards in the Bible; and (3) if a nation’s laws change so that they more full encourage good conduct and punish wrong conduct. Item 1 comes about through personal evangelism and the power of the Gospel of Jesus Christ. Item 2 takes place through personal conversation and teaching and through public discussion and debate. Item 3 comes about through Christian political involvement. All three are necessary (54).

Soli Deo Gloria, dss

A Spiritual Fruit Inventory

/ davidsschrock / 2 Comments

Most church-going Christians have participated in a Spiritual Gifts Inventory (SGI).  You know, the one where you sit down to fill out a paper-and-pencil test of things you like, don’t like, are good at, bad at, and don’t know.

Personally, I am not a fan.  It is a fleshly way of discerning the Spirit’s work in your life.  I believe these forms are well-intended and have catapulted many vibrant Christians into active church ministry, but they may have also wrongly directed people away from genuine gifts of the Spirit.   Rather, I have found that the best SGI is found in the honest and loving people of God who are called to judge fellow believers with grace and truth.  Serving in the church is the best Spiritual Gift Inventory.

With that caution in mind, what I offer below, may be just as fleshly and unhelpful…but I hope not.

In preparing for Sunday’s message, I found a Spiritual Fruit Inventory (SFI), that I tweaked and will hand out on Sunday.  Unlike its cousin, the SGI, the SFI, is designed not to lead us down a path to ministry, but down a path to the cross, because it will either show the absolute deficiency of fruit in the life of the believer, in which a true believer has but one response: repentance and gratitude for Christ’s atoning blood.  Or second, it will prompt overwhelming gratitude that the Spirit is at work.  I suspect, as I see in my own life that it is both.  (One other note: it could lead a “believer” to realize that by the conspicuous absence of the Spirit’s fruit that he is not in fact saved; see Matthew 13:1-23).

When I look at Galatians 5:22-23, I see 9 qualities that are present in my life, but oh how anemic is the fruit.  Yet, I take heart that this is the Spirit’s work, not mine.  The only imperative in Galatians regarding the Spirit is to “Walk in the Spirit” (Gal 5:16, 25).  As we do that, fruit will come.  It has to; born again believers bear fruit!  So, as I contemplate the questions below, I go to the cross with sorrow and gladness, and I return to keep walking with the Spirit, praying to the Father to grow in me the life characteristics of Christ–love, joy, peace, patience, kindness, goodness, gentleness, faithfulness, and self-control.

Here is the Spiritual Fruit Inventory.  Feel free to use it for your personal devotion or for your corporate ministry.

Soli Deo Gloria, dss

SPIRITUAL FRUIT INVENTORY

On a scale of 1-5 (bad-good), rate your spiritual fruit.  Then after you have done that, ask a friend, spouse, or family member to do the same.  Compare notes.  Go to God and thank him for the Cross, the Power of the Spirit, and the Promise of Progressive Sanctificaiton.  Continue to walk in the Spirit, by Faith in Christ’s atoning work on Calvary and his sanctifying work in you.

Love: Are you obedient to God’s word?  Do you delight in spending time with God? Does your love for God reflect in love for others?  Would others describe you as loving?  Do you love the unlovable? Or just the likeable?  

Joy: Is your joy based on circumstances?  Have you found joy in the midst of trials?  When you are discouraged, is Scripture your source of joy?  If not, why not?

Peace: Do you know the peace that passes understanding? When alone, are you at peace? When anxious, do you set your mind on God in Christ?  If not, why not?

Patience: Do you accept interruptions and delays with grace and peace? Do you see God’s larger plan at work in your life? How do you view people: as hindrances to be avoided or hurting people to be loved?

Kindness: Would your family call you “kind”?  Are your words refreshing & life-giving? Or sarcastic & mean? Do you seek ways to encourage others?

Goodness: Do you invent ways to help others?  Or do you relish putting others down?  Is your goodness forced or free?  Are you ‘good’ to please others or God?

Faithfulness: Do you keep your word? Do you finish what you start?  Are you a hard worker? Does your church attendance reflect faithfulness?

Gentleness: Are you quick to listen? Slow to speak? Slow to anger? Do your moods swing?  Is your language abrasive or harsh?  Do others confide in you?

Self-control: Are you free from addictions—illegal or legal? Do you have mastery over your thoughts, speech, actions? Do you think before you act?  Are your decisions governed by Scripture? Is your discipline lawful or loving?

Martin Bucer on Christ as Prophet, Priest, and King

/ davidsschrock

This fall I am writing a paper on the atoning work of Jesus the Christ as (1) Prophet, (2) Priest, and (3) King and how these relate to the church and the world.  So as I come across rich quotes, I will be putting them up. I hope they will encourage any who take the time to meditate on their truths.

The first is that of 16th Century, German theologian and contemporary of Martin Luther and John Calvin, Martin Bucer.  In his commentaries on the gospels, he makes two quotes worthy of contemplation.

Christ was anointed, so that he might be our king (rex), teacher (doctor), and priest (sacerdos) for ever.  He will govern us, lest we lack any good thing or be oppressed by any ill; he will teach us the whole truth; and he will reconcile us to the Father eternally.

And again…

Just as they used to anoint kings, priests and prophets to institute them in their offices, so now Christ is king of kings (rex regum), highest priest (summus sacerdos), and chief of prophets (prophetarum caput). He does not rule in the manner of an external empire; he does not sacrifice with brute beasts; he does not teach and admonish only with an external voice.  Rather, by the Holy Spirit he directs minds and wills in the way of eternal salvation; by the Spirit he offered himself as an acceptable offering to God; and by the same Spirit he teaches and admonishes, in order that those destined for his kingdom may be made righteous, holy and blessed in all things (Quoted from the combined version of Bucer’s commentaries on the first three Gospels and on John: M. Bucer, In sacra quator evangelia, Enarrationes (Basel, 1536), pp. 9 and 606; quoted by Geoffrey Wainwright, For Our Salvation: Two Approaches to the Work of Christ [Grand Rapids: Eerdmans, 1997],104).

Soli Deo Gloria, dss

The Wisdom of God is Seen in Intended Obsolescence

/ davidsschrock

If God is the architect of the Old Covenant, and the Bible says that the Old Covenant failed (Hebrews 8), the question may rightly be asked: Did God create something that did not work?  Did the sovereign, omnipotent God make a lemon?  Was the New Covenant (Jer 31:31-34; Heb 8:8-13) a repair job?

Hardly!

The relationship of the Old Covenant to the New Covenant, shows the unfathomable riches of God’s wisdom! (Rom 11:33-36).

On this challenging subject of covenantal relations, Barry Joslin gives an inspiring (but not inspired) vision of the way God wisely designed the first covenant with “purposed insufficiency.”  God’s plan did not fail.  It was designed to break down, so that Christ’s better covenant could be installed for eternity.  Professor Joslin explains,

The inadequacy of the first covenant espoused in verse 7 centers on the inabilities of its sacrificial system to deal with sin and in the “rebellious hearts” and “stiff necks” of the people (recall [Hebrews] 3:7-4:13 and the indictment of Ps 95).  The criticism here [Heb 8] comes from God, the speaker.  This is significant given that he was responsible for making the first covenant.  God, the covenant-maker, established a covenant which he knew to be anticipatory and limited in its abilities.  He knew that it would be insufficient and that its sacrificial system would ultimately not be acceptable to him in order to take away sin (9:1-10:18). Therefore one must pause and make the assertion that God had, in this manner, always planned for a [New Covenant] that would be superior to the old, and one that would consist of the blessings both to take away sin as well as to make obedience a hallmark of the NC People.  Thus [Hebrews] 8:7 reinforces the point that the first covenant was not a failure, but was insufficient due to its built-in insufficiencies that anticipated a new arrangement.  Therefore the [Old Covenant] fulfilled its divinely-ordained anticipatory purpose (Barry Joslin, Hebrews, Christ, and the Law: The Theology of the Mosaic Law in Hebrews 7:1-10:18, 183-185).

From before the foundation of the world, God had planned the salvation of his people, and from Genesis 1:1 until the cross of Jesus Christ, God’s history was being worked out according to his sovereign and wise plan.  The intended obsolescence of the Old Covenant is just one feature of God’s perfect wisdom refracted through redemptive history.  It is for this reason that all the redeemed should study the works of God (Ps 111:2), so that they may praise with Paul,

Oh, the depths of the riches of the wisdom and knowledge of God!
How unsearchable his judgments, and his paths beyond tracing out!
Who has know the mind of the Lord?
Or who has been his counselor?
Who has ever given to God, that God should repay him?
For from him and through him and to him are all things.
To him be the glory forever! Amen.

Amazed at the wisdom of God in redemptive history, dss