Resurrection

Good News for Blemished Priests: A Resurrection Meditation on Leviticus 21

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16 And the Lord spoke to Moses, saying,
17 “Speak to Aaron, saying,None of your offspring
throughout their generations who has a blemish
may approach to offer the bread of his God.
— Leviticus 21:16–17 —

In Leviticus 21, we come across a passage that is easily misunderstood. From a first reading of Leviticus 21:16–24, it appears that God does not associate with the disabled, the deformed, or the dismembered. And by extension, this seems to imply that God is cruel to those who deserve compassion. Or at least, as Old Testament scholar, Katherine Smith, has observed this passage is difficult for Westerners who would find themselves in trouble with the law if they mistreated those with a physical disability.

So what is going on in Leviticus 21? And how can the Law of God be holy, righteous, and good (Rom. 7:12), if it teaches Israel to withhold blemished priests from the offering sacrifices to God? Can we honestly say these laws are good and should be followed today? Or, do we need to make apology for Leviticus 21 and unhitch the Old Testament from the gospel of Jesus Christ?

Affirming the unity of Scripture and the goodness of everything contained therein (see Rom. 15:4 and 2 Tim. 3:16–17), I will argue that verses not only bear witness to God’s unswerving holiness but in the fullness of time, and with finished work of Christ in view, we have in Leviticus 21 a glorious declaration of what the resurrection of Christ accomplishes—namely, the good news that blemished priests will be brought into the presence of God, but only after they have been raised from the dead. But praise be to God, that is the good news of the resurrection! Continue reading →

From Boston with Love: 70 Truths about the Doctrine of Regeneration

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jon-tyson-OX67A7bfMzE-unsplashBlessed be the God and Father of our Lord Jesus Christ! According to his great mercy, he has caused us to be born again to a living hope through the resurrection of Jesus Christ from the dead, . . . 23 since you have been born again, not of perishable seed but of imperishable, through the living and abiding word of God.
— 1 Peter 1:3, 23 —

In his book Human Nature In Its Fourfold State, Thomas Boston (1676–1732) spends 50 pages on the biblical doctrine of regeneration. And across these Scripture-saturated reflections, he makes over seventy propositions about the new birth. In what follows, I have taken the lead sentence from each proposition and listed them. The enumerated points, except where bracketed, are his words. I have organized his sections under six headings, and I have kept Boston’s multi-layered organization of his argument, adding some commentary for clarification and citing a few specific quotations.

In general, if you are looking for a fulsome outline of the doctrine of regeneration, you will find it in the following propositions. Even more, you will be well repaid if you read Boston’s entire chapter (or book). He spares no expense in declaring what Scripture says about the glorious biblical doctrine which teaches us that God in his grace raises the dead to life. At the end, I’ve included Boston’s final pastoral plea. Instead of leaving the doctrine of regeneration in the hands of professors, he calls those outside of Christ to come hear God’s Word and find life in it. Indeed, while eternal is not something man can take from God; it is something sinners can seek by means of God’s Word. As 1 Peter 1:3, 23 teaches us, the new life found that God grants freely, is found in the Word of God.

So, seek God and his Word. And may what follows be a guide along the path to life. Continue reading →

A Little Help With Daniel 11:1–12:4: Three Aids for Reading This Challenging Chapter

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bible 2Daniel 11 is a challenging passage of Scripture. Primarily, its difficulty rests in the fact that modern, Western readers do not know the history that stands between Daniel and Jesus. Such historical ignorance of about 550 years makes a crucial difference in knowing how to understand this long and complex passage. This is especially true with respect to Antiochus IV, who defiled the Jerusalem in 167 BC by offering unclean sacrifices on the altar, producing what Daniel calls the abomination of desolation. Both Daniel and Jesus speak of this event, and only when we understand how Daniel 11 points to this historical event, based upon God’s heavenly decrees (i.e., the book of truth in Dan. 10:21) can we rightly interpret this passage.

Indeed, Daniel’s prophecies are so precise, many scholars believe that Daniel must have been written after the fact.[1] Such a reading stands, however, on a commitment to explain away elements of predictive prophecy. By contrast, those who believe God inspired the Word of God have no little trouble letting the text speak. Scripture teaches us that God has declared the end from the beginning (Isa. 46:10) and that nothing occurs by accident. Rather, God has decreed in eternity what will take place in time. In fact, Daniel 10:21 speaks to this very thing, when the angel of the Lord states, “But I will tell you what is inscribed in the book of truth . . .”

As stated, Daniel 11 is a small portion or reflection of God’s eternal and immutable decree. In answer to Daniel’s prayers and his longing to see the temple of God rebuilt, God sends a fourth and final vision in Daniel to strengthen him and show him what will come next. Daniel 11, therefore, is a history that begins in the days of Daniel (535 BC) and runs until the days of Christ and his resurrection. In fact, as I preached two Sundays ago, I believe that Daniel 12:1–3 is fulfilled (better: has begun to be fulfilled) in the resurrection of Christ. And thus, Daniel 11 gives us a vision of history that runs for more than 500 years and that has implications even to our own day, as the resurrected Christ continues to raise people from the dead.

Still, to understand Daniel 11 in context, we might need a little help. In what follows, I offer three such ‘helps.’ First, I offer a link to the sermon I preached on Daniel 11. Second, I share below an account of a make-believe prophet of America that might provide insight into how we should read Daniell 11. Third and last, I’ve included a PDF of the notes I gave to our church when I preached on Daniel 11. They give a play-by-play of the historical turns in Daniel 11:2–35. Then, drawing on the work of Mitchell Chase, they offer an attempt to read Daniel 11:21–35 as parallel to Daniel 11:36–12:3. I believe Mitch has found a number of key connections in the text which confirms this approach to the chapter. I outline these in the PDF as well. May these resources be a help to you. Continue reading →

When Did the Kingdom of God Begin?

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war“The Lord has established his throne in the heavens,
and his kingdom rules over all.”
Psalm 103:19

32 And we bring you the good news that what God promised to the fathers, 33 this he has fulfilled to us their children by raising Jesus, as also it is written in the second Psalm, “‘You are my Son, today I have begotten you.’
Acts 13:32–33

In his excellent little study on the title ‘Son of God,’ (Jesus the Son of God: A Christological Title Often Overlooked, Sometimes Misunderstood, and Currently Disputed), D. A. Carson asks the question: When did the kingdom of God begin? In typical fashion, Carson tears down any reductionistic answer and provides a vision of God’s kingdom that acknowledges the ongoing, sovereign rule of God over all creation (Ps. 103:19) and the kingdom of God that came when Jesus Christ, the Son of God, came to earth (and rose again to heaven).

Drawing on passages that cover the range of Christ’s life, death, and resurrection, Carson shows how Christ inaugurated the kingdom. And it’s here where Carsons shows the polyvalent ways the Gospels speak of Christ’s kingdom. Indeed, his kingship is seen at his birth, in his life, and on the cross. Yet, it is in his resurrection and ascension where the exalted Christ “receives” his crown, if you will. While the New Testament bears witness to the forthcoming consummation of the kingdom, Christ’s service is rewarded with his crown in his resurrection (cf. Phil. 2:5–11).

Carson shows how this works and his thoughtful answer to the question of the kingdom’s beginning is worth considering and remembering as we read passages like Acts 13:32–33; Romans 1:4; and Hebrews 5:5–6, to name only a few. Here’s his answer to the question, “When did the kingdom of God begin?” Continue reading →

Seeing the Invisible God: Christ’s Resurrection and the Church’s Confession (1 Timothy 3:16)

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livingchurchSeeing the Invisible God: Christ’s Resurrection and the Church’s Confession (1 Timothy 3:16)

While every Sunday is a celebration of the resurrection, this last Sunday we celebrated the very day when Christ rose from the grave. In Sunday’s sermon from 1 Timothy 3:16 we consider the full impact of Christ’s life, death, and resurrection.

In six compact statements Paul outlines the major turning points associated with Christ’s resurrection. Truly, the church is built on this one who rose from the dead and as Paul is explaining to the church how to be the church, he highlights what stands at the center of the church’s life—namely, the resurrected Christ.

In Sunday’s sermon, I considered how this confession relates to Paul’s letter and to us. From there we looked at the six different confessions Paul lists and why they mean so much for us today. You can listen to this sermon online; discussion questions and resources related to the resurrection are listed below.

Discussion Questions

Continue reading →

The Sign of Jonah: Swallowed in Death, Raised in Life (Jonah 1:17; Matthew 12:38–41)

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jonah04The Sign of Jonah: Swallowed in Death, Raised in Life (Jonah 1:17; Matthew 12:38–41)

While the world went looking for Easter Eggs and basketball games this weekend, the church of Jesus Christ remembered the resurrection of our Lord. More valuable than anything an egg can offer, and more reliable than any team we cheer; the resurrected Christ offers us forgiveness of sins and eternal life for all who turn from sin to trust him.

This is what we celebrated on Sunday (and every Sunday). And at our church the focus was on the sign of Jesus, as found in Jonah 1:17.  Amazingly, some eight centuries before Christ’s death and resurrection, we learn that the God of Israel took the rebellious actions of Jonah and turned them in “sign” pointing forward to Jesus. As Jesus himself says in Matthew 12:38–41, Jonah’s three days and three nights in the belly of the fish foreshadowed his own death and resurrection.

You can listen to the sermon online. You can find discussion questions and further resources below.   Continue reading →

The Final Days of Jesus: A 40-Day Reading Guide

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final daysThis week marks 40 days until Resurrection Sunday. While some celebrate with Lent and others do not, we should all prepare our hearts to celebrate the death and resurrection of our Lord Jesus Christ. To help in that endeavor, let me encourage you to pick up and read The Final Days of Jesus by Andreas Köstenberger and Justin Taylor.

A few years ago I put together a 40-day reading plan for that book.  The outline lays out daily Scripture readings from the Gospels, many intra-biblical connections to the Old Testament, and the page numbers to read from The Final Days of Jesus. If you are interested in that 40-day reading plan, you can find it here.

Here is the devotional guide’s introduction. Let it be an invitation to a slow, worshipful reading of the passion narratives in Matthew, Mark, Luke, and John.

Continue reading →

Getting to Know the Son of God: Ten Truths from Graeme Goldsworthy

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photo-1416958672086-951aa7064010 2Among biblical theologians, Graeme Goldsworthy is a well-respected scholar with great passion for Christ and his church. His works on the Bible, the kingdom of God, hermeneutics, and preaching are treasures that help us see Christ in all Scripture.

sons of god

More recently, he has put together a short book on the theme son of God.  It’s called The Son of God and the New Creation. In what follows, I will try to encapsulate some of his observations and arguments in ten points. Continue reading →

“But Now”—Learning to Live in the Newness of Christ

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photo-1416958672086-951aa7064010 2It has often been observed that the “last days” are not just some future event of tribulation and doom but are instead the days of Christ’s church, inaugurated by his resurrection. Thus, as Acts 2:17 and Hebrews 1:2 teach us, the last days have begun with the finished work of Christ and will culminate when he comes again to consummate what his resurrection began.

Such an observation stands behind the notion of an inaugurated eschatology, the belief that the kingdom of God is already and not yet. Indeed, coming out of the debates with George Eldon Ladd in the mid-twentieth century, evangelical theology has found a large consensus on this fact—the kingdom is not only present and it is not only future; rather the kingdom of God has been inaugurated but awaits its culmination.

Certainly, this view of the kingdom is different than the way the Old Testament Prophets foresaw the coming kingdom. To them the coming of the messiah meant the restoration of Israel’s kingdom, the outpouring of the Spirit, and a new age marked by resurrection and life. What we find in the New Testament, however, is that this new age would come in the midst of the old, and that the last days of the old age would coincide with the era of the church, whereby the people of God would bear witness to Christ’s future return.

Biblical evidence for this two-phased kingdom is found in the Gospels where Jesus speaks of the kingdom as already (Matthew 12:28) and not yet (Matthew 24:35). It is also found in the arrival of the Holy Spirit which has made born again believers new creations in Christ (2 Corinthians 5:17), but without restoring the whole cosmos yet—what Isaiah 65 describes as a new heavens and new earth. Likewise, the resurrection of Christ—the first-fruits of the new creation—indicates a redemptive-historical shift from the old age to the new. And its this resurrection shift that is picked up by certain language in the New Testament.

Beginning with Paul’s speech to in Athens (Acts 17), there are two words that mark the change brought about by Christ’s resurrection. These words are nuni de, “but now.” As Fleming Rutledge observes in her provocative book on Christ’s crucifixion (and resurrection), “this radical newness, this transformation, is epitomized by the very frequent appearance in Paul’s letters and the epistles of Peter of the phrase “but now” (nuni de)” (The Crucifixion, 60).

Her observation reflects the apocalyptic nature of the New Testament, that the future has invaded the present (to borrow Ladd’s language), the kingdom of heaven has come to earth, and the resurrection of Jesus has marked a new stage in redemptive history. Indeed, the kingdom is not consummated yet, but neither is it absent. And importantly, the presence of the kingdom and the resurrection power of Christ is witnessed through the apocalyptic phrasing “but now.” Continue reading →

The Warfare Worldview of Ephesians

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kingWhen was the last time you prayed against the devil? Or, attributed your physical pain or emotional vexations to a demonic spirit?

If it has been some time (or never), it’s probably because you live in the 21st Century America, where the evils of the world—moral and natural—are explained by biological factors and scientific calculation. But if you lived in 16th Century Europe, it would be a different story.

In the Medieval period, ghosts and goblins, spirits and demons were regularly blamed for spiritual and physical tribulations. In that world, God and the angelic realm were not excluded from visible world. Sovereign over all spirits, God ruled the world and nearly every struggle in life could be connected to spiritual realities. Today, faith in God, especially Christian faith has demystified. Religion is a private affair. And God, in the public square and in the halls of learning, is an unwelcome guest.

As a result, Bible-believing Christians must fight against the prevailing, scientific worldview handed to them by television and education. Whereas leading scientists once gazed into the heavens to worship God, now scientifically-minded man is blind to the enchanted world in which we live. This is not to say we should go back to pre-scientific age of vain superstitions, but as Scripture testifies, we should see that the event on earth are part of God’s cosmic conflict with evil.

This fall, as we remember the Protestant Reformation, the supernatural makeup of the world and the spiritual warfare that the God’s Word invites is but one unified truth we need to recover. As John Calvin commented in his words to King Francis, “When the light shining from on high in a measure shattered his darkness, . . . [Satan] began to shake off his accustomed drowsiness and to take up arms.” Indeed, faithful preaching of God’s Word will be met with spiritual opposition, and thus we who seek to make Christ known must be steeled by the word of God, which is the sword of the Spirit.

For that reason, we come to the book of Ephesians and the faithful examples of the Protestant Reformers. Continue reading →