The God of Comfort Who Grants Tailor-Made Mercy

May 9, 2016May 9, 2016 / davidsschrock

The last two chapters of John’s Gospel are full of personal revelations and tailor-made mercy. John records Jesus’ revelation to Mary in the Garden (20:11–18), to the disciples in the Upper Room (20:19–23), to Thomas eight days later (20:24–31), and finally to seven disciples on the Sea of Tiberias (21:1–23). Each of these “revelations” bring faith in the risen Lord (see Thomas’ response, 20:28), because each of them reveal to doubting eyes the truth of Christ’s resurrection.

At the same time, each of these revelations are intensely personal—meaning, they cater to the weaknesses and experiences of each individual. For instance, with Thomas Jesus answers his need to see the wounds in Jesus flesh (20:24–25) with an invitation to “put your finger here, and see my hands; and put out your hand, and place it in my side” (20:27). Jesus command (“Do not disbelieve, but believe”)—an instance of the effectual call?—is undergirded by giving Thomas the personal revelation he needed to trust in Jesus.

The same is true with Peter. After Jesus had appeared, Peter went back to fishing—not knowing Jesus’ plans for him. John makes a clear connection between Jesus words around the “charcoal fire” (21:9) and Peter’s denial, which also took place around a “charcoal fire” (18:18). In this personal visitation, Jesus restores Peter with his three-fold question: “Do you love me more than these” (21:15–19)? If it is to the fish he is speaking, Jesus is very personally addressing Peter. He is bringing up his painful past and using it against him—rather for him! Continue reading →

The Wisdom of the Cross: Paul’s Use of Isaiah in 1 Corinthians 1

March 21, 2016 / davidsschrock

For it is written, “I will destroy the wisdom of the wise,
and the discernment of the discerning I will thwart.”
— 1 Corinthians 1:19 —

In 1 Corinthians 1:19 Paul quotes from Isaiah 29:14 to make a case that the cross has destroyed and is destroying the wisdom of the wise. This verse sets the trajectory of this pericope (vv. 18–25), and with a second quotation from Jeremiah 9:23 in 1 Corinthians 1:31 (“Let the one who boasts, boast in the Lord”), it frames Paul’s double argument: the cross of Christ humbles the wise (vv. 18–25) and the call of God is for those who see how humble they are (vv. 26–31).

In the context of 1 Corinthians, this is the first of “at least fourteen clear quotations from the Old Testament.”[1]And as is typical with New Testament quotations of the Old Testament, the verses supply conceptual and linguistic material for the apostles. In Paul’s case,

The backbone of the discussion in 1:18–3:23 is a series of six OT quotations (1:19; 1:31; 2:9; 2:16; 3:19; 3:20), all taken from passages that depict God as one who acts to judge and save his people in ways that defy human imagination. Paul thus links his gospel of the cross to the older message of judgment and grace proclaimed in Israel’s Scripture, and he challenges the boastful pretensions of his readers.[2]

Therefore, to understand the full import of 1 Corinthians 1:19, we must return to Isaiah 29 (and Isaiah 25) to see how that ancient prophet anticipates what Paul says to the Corinthians. In the process, we will learn a few things about how Paul reads the Bible, with an eye to the cross. Continue reading →

The Cross of Christ Shapes Every Area of Life

March 14, 2016March 14, 2016 / davidsschrock

Yesterday, I preached on “The Wisdom of the Cross” from 1 Corinthians 1:18–25. While most of the message concentrated on the doctrinal message of the cross and its radical contrast to way the world approaches life (i.e., man’s wisdom), I closed the sermon with a handful of quick applications, listed below.

For the church, the cross must be our shared story that shapes our communion.

In our preaching, we must make Christ the natural end of every sermon. (Luke 24:27; John 5:39; Ephesians 3:10)
In our worship, we must center our songs on the shed blood of Jesus Christ. (Revelation 5:9–11)
In our relationships, the cross must be the source of all unity, reconciliation, grace, and forgiveness. (Colossians 3:13)
In our evangelism, the cross must be our singular and uncompromising message. (1 Corinthians 2:2; 2 Corinthians 2:14–17)
In our endurance, the cross must be our model and the source of strength. (Hebrews 12:3)

For individuals, the cross must be the wisdom that shapes every area of our lives.

In your hour of decision, let the self-sacrifice of Christ crucify your false desires; let the promise of resurrection embolden you to take God-honoring risks. (Luke 9:23–27)
In your hour of temptation, remember you are already dead to sin; sin no longer has dominion over you. (Romans 6)
In your hour of faith, praise Christ for purchasing your belief and obedience. (Ezekiel 36:26–27; Ephesians 2:8–9)
In your hour of failure, look again to the cross for your pardon and acceptance. (1 John 1:9–2:2)
In your hour of prayer, come boldly before God because of Christ’s blood. (Hebrews 4:14–16)

As we go into the week, may we give praise to God for Christ’s work on the cross. And may we continue to center our lives on Christ and his cross. As Paul teaches he is not an additive to our already full lives; he is the wisdom of God to bring our lives in conformity to God’s will.

May Jesus receive all praise and glory, as we live with ever-deepening dependence on the wisdom and power of the cross.

Soli Deo Gloria, ds

What Makes a Divorce ‘Biblical’?

October 9, 2014October 8, 2014 / davidsschrock / 2 Comments

Earlier this week laid out a gospel-centered approach to understanding what Scripture says about divorce. Yesterday, I also listed eight points that the Bible makes about divorce. But today, I want to ask a practical question: What makes a divorce biblical?

That is to ask, if Jesus and Paul permit divorce in the cases of ongoing sexual immorality and/or abandonment, what should take place in the life of a believer and a church, if they come to the heart-breaking point of considering a divorce?

As a point of clarification, biblical does not mean the same thing as good or ideal. As with all relational strife, divorce is not good in itself. However, Scripture does give us commands, principles, and guidance on how to faithfully handle a divorce, so it is right to speak of divorce as “biblical” if it is in keeping with God’s Word. Likewise, a divorce pursued contrary to God’s Word makes it “unbiblical.”

Believing that Scripture has given us everything we need for understanding and pursuing a godly life, we should know what comprises a biblical divorce. Here is my attempt to begin to outline the steps of a “biblical” divorce. Continue reading →

Food for Thought: The Fear of the Lord

May 18, 2014 / davidsschrock

Should we still fear the Lord?

First John 4:18 is a beautiful passage. Speaking of the Day of the Lord, John writes: ‘There is no fear in love, but perfect love casts out fear. For fear has to do with punishment, and whoever fears has not been perfected in love.’ By themselves, John’s words capture an important truth: for those who have trusted Christ, there is confidence to approach God with boldness (Heb 4:14-16); we are no longer mean servants, we are cherished friends (John 15:15) and beloved children (Gal 4:4-6).

However, like with every verse in the Bible, when 1 John 4:18 is taken as the singular and definitive word on fear, it necessarily misrepresents the whole counsel of God. God has far more to say to us about fear, love, and worship than that God’s love merely casts out fear. Let me suggest four truths about the fear of the Lord. Continue reading →

Gospel Logic and Revelational Beauty: John Stott on Romans 1:16-20

November 12, 2013November 11, 2013 / davidsschrock

On Sunday I preached from Romans 1:16-32. Earlier this summer I preached from Romans 1:16-17. Last year, I preached from Romans 1:1-7. In each instance, I found great help from John Stott.

For those unfamiliar with Stott’s work, he was an evangelical Anglican who during the latter half of the twentieth century preached the gospel, championed missions, and published numerous books, especially commentaries on the New Testament. His commentaries are always brimming with insight and full of crisp clear exposition. Thus, I share a few of his remarks on Romans 1:16-20. They helped me unpack Paul’s opening argument about the gospel, and I trust they will help you as well. Continue reading →

A Theological Introduction to Ecclesiastes (pt. 3): Creation, Fall, Redemption, and Christ

November 11, 2013November 11, 2013 / davidsschrock

[This is the final post on a theological introduction to the book of Ecclesiastes. See parts one and two].

Themes

Finally, there are a number of themes to consider in the book of Ecclesiastes. The ESV Study Bible lists six. These include:

The Tragic Reality of the Fall.
The ‘Vanity’ of Life.
Sin and Death.
The Joy and Frustration of Work.
The Grateful Enjoyment of God’s Good Gifts.
The Fear of God.

These six themes rightly observe the contents of the book. Yet, they do so in a thematic way that doesn’t sync with the biblical framework of creation, fall, and redemption. Therefore, let me suggest a four-fold scheme that augments these themes and helps us see the rudimentary features of the gospel in Ecclesiastes. Continue reading →

A Theological Introduction to Ecclesiastes (pt. 2): Date, Title, Genre

November 8, 2013November 10, 2013 / davidsschrock / 1 Comment

[This is the second part of a three-part series outlining a theological introduction to Ecclesiastes].

Date: Tenth Century

If Solomon is the author (see part one), the date is pretty easy to determine (10th Century B.C.). A better question might be—on the basis of Solomon’s wise but foolish life—when did Solomon write this?

The book itself portrays an aged and chastened king calling young men to avoid the mistakes he has had made. From Solomon’s life we have much to learn, and the point that Solomon wants to drive home on the basis of his own life is twofold:

Fear God and keep his commandments
Beware the vanity of material pleasures

This is the counsel of an older man, whose pain drives him to warn others of his mistakes. Continue reading →

Introducing Bezalel: A Temple-Building Son of Judah

November 30, 2011February 22, 2017 / davidsschrock / 2 Comments

Introducing Bezalel

One of the main characters in Exodus is a man whose name only appears three other times in the whole Bible, and then only in genealogies in Chronicles and Ezra. His name is Bezalel and he plays an enormous role in the construction of the tabernacle. Exodus 31:1–5 introduces him saying,

The LORD said to Moses, “See, I have called by name Bezalel the son of Uri, son of Hur, of the tribe of Judah, and I have filled him with the Spirit of God, with ability and intelligence, with knowledge and all craftsmanship, to devise artistic designs, to work in gold, silver, and bronze, in cutting stones for setting, and in carving wood, to work in every craft.

Though Moses is given the vision of the tabernacle (Exod 25:40), and the people are called to furnish the materials (25:1–8; 35:4–9), it is the Spirit-endowed skill possessed by Bezalel that made it possible for the tabernacle to be constructed. This is re-emphasized in Exodus 35:30-35, but it is Exodus 38:22 that I want to highlight. There Moses records that “Bezalel the son of Uri, son of Hur, of the tribe of Judah, made all that the LORD commanded Moses.”

Now it is obvious why Bezalel is mentioned in Exodus. He is the chief foreman on the tabernacle project. He is given skill and the wisdom of the Spirit to accomplish the task. However, the more amazing point is this: Why is it important that Bezalel’s family lineage be mentioned? Of course, it is nice to know a little background on the guy, but is that it? I think there is something more going on… what you might call prophetic typology.

Type, Ectype, and Archetype

Can you think of anyone else from the tribe of Judah, who obeyed God’s law to build a tabernacle? How about David and his son Solomon. In the history of Israel, it is recorded that God gave David a vision of the temple, and that David passed on this architectural plan to Solomon (1 Chron 28:11-19). Moreover, like Bezalel, YHWH gave Solomon unsurpassed wisdom in order to construct the tabernacle (1 Kings 3:10ff). Thus, in a very real way, Solomon with his Spirit-endowed wisdom was a greater Bezalel. Bezalel was the type; Solomon the ectype, or to say it another way, a greater installment of the temple-builder par excellence who was still to come.

In the New Testament, we find that the temple-building typology of Bezalel and Solomon is picked up in Jesus Christ. Jesus who is a son of David, and a son of Judah (Matt 1:1-17) is the one who perfectly obeys the law of Moses (Matt 5:17). Moreover, as Matthew describes “something greater than Solomon is here” (12:42b). Then in Matthew 16:18, Jesus himself says that he is building a church, one that will never be destroyed by death, sin, or Satan. He alludes to the “rock” which conjures up pictures of the temple mount, and he says that he is going to found his temple/church on Peter and the other apostles. (See G. K. Beale on how Matthew 16:18 relates to the temple mount, The Temple and the Church’s Mission: A Biblical Theology of the Dwelling Place of God, 187–88).

Thus, in his death, Jesus becomes the cornerstone of a new temple. Indeed, Paul uses temple imagery to describe what Jesus is doing by the Spirit. He writes in Ephesians 2:19–22,

So then you are no longer strangers and aliens, but you are fellow citizens with the saints and members of the household of God, built on the foundation of the apostles and prophets, Christ Jesus himself being the cornerstone, in whom the whole structure, being joined together, grows into a holy temple in the Lord. In him you also are being built together into a dwelling place for God by the Spirit.

The confirmation of the Bezalel-Solomon-Jesus typological structure finds further support in Hebrews, where the author compares and contrasts Moses and Jesus (Heb 3), and says that our Christ is not simply a servant in the house, he is “the builder of the house” (v. 3). Accordingly, he deserves greater glory—more glory that Moses (and by extension Bezalel) who constructed a tent in the desert; more glory than Solomon who constructed a superlative temple in Jerusalem. These typological dwellings were splendid in their own time and place, but compared to what Christ is doing in his church, they are dull and decrepit.

The Gospel of Temple Building Son of Judah

What a vision! In Bezalel and later in Solomon, the Spirit of God is preparing the way for Christ to come. The typology is not just a retrospective analogy between Jesus and Bezalel. Rather, set in history, God has set aside Bezalel as a son of Judah, to become a temple-builder, so that when Christ comes into the world, we would see an entire history of Spirit-filled men from Judah building a dwelling place for God with his people.

Once again, we see in Exodus the way Christ is foreshadowed. He is the substance from which Bezalel is the historical shadow. It is a glorious reminder that all Scripture points us to Jesus, and that on every page of God’s inspired text, we see glimpses of our savior reflected in the saints who are shaped by the Spirit of Christ.

Soli Deo Gloria, ds

Why Business Matters To God

November 28, 2011 / davidsschrock

Occupy Wall Street. Obamacare. Socialism. Capitalism. Social Justice.

All of these terms have gotten a lot of air time recently. And one thing that is clear is that self-described evangelicals are divided on what God says about business, money, and the use of wealth.

Today I ran across a very helpful message on this subject that takes the biblical framework of Creation-Fall-Redemption-New Creation and applies to the area of business. It answer some questions about the place of business in God’s world, and serves as one resource for thinking through this complex issue.

At the Gospel & Culture Conference, Jeff Van Duzer’s message on “Why Business Matters To God,” is a great biblical theological resource to think more biblically about business.