Sunday Buffet – August 20, 2017

 

kitty
This kitten is meaningless and has nothing to do with this article. But, he is cute. 

This was a good week for interesting articles. Behold the list, below. I’ve divided the articles into general categories:

 

On Christian Life

You Cannot Raise Snowflakes in Jesus’ Name

Secular culture in the West is obsessed with entitlement and “identity.” More specifically, this often produces a culture where we feel outraged if anyone is ever offended. The author of this piece pushes back on this madness with a brilliant, commonsense observation – that’s life, so deal with it.

He writes:

There are a few things in life that are legitimately a crisis and we ought to be willing to acknowledge a genuine crisis as such. But, your child being mildly teased or insulted at school is not a crisis. Your child sitting the bench on their sports team is not a crisis. A teacher or coach speaking harshly to your child is not a crisis. Your child not getting the part in the school play is not a crisis. Your child getting cut from a sports team is not a crisis. Your child striking out to lose the game is not a crisis. All of these things may be unpleasant, but they are opportunities for Christian parents to instruct their children, discipline them in a cruciform worldview.

Hear, hear!

Don’t Confuse Spirituality with Righteousness

This is a short, important little article. The author warns, “Spirituality can be a cheap substitute for righteousness.” Indeed!

How to Evangelize Religious People

Yes, some people who are “religious” (even, gasp, professing “Christians”) are not really Christians at all. This shouldn’t surprise us, but it often does. Read this short introduction, and listen to the accompanying sermon for more.

On Worldviews

The Origin Story of Animals is a Song of Fire and Ice

This is an article from The Atlantic, and it’s a good example of the secular take on origins. Even in the title you sense the author has a kind of wonder and awe for the evolutionary process. Notice how he describes origins as a “song of fire and ice.” This is not dispassionate language; it’s the rhetoric of reverence and, dare I say, worship.

The Achilles’ hell for this worldview, of course, is that it assumes an incredibly complex and complicated being (like, say, an animal) evolved without any conscious design or designer.

Apple iPhone Evolved Naturally Over Billions Of Years, Experts Now Believe

You can see some of the absurdity of the evolutionary worldview in this article from The Babylon Bee. Can an iPhone naturally evolve from lower lifeforms, without an intelligent, conscious designer?

“The current theory is that a small, single-cell pager device was formed from electronic parts floating in the ocean,” Dr. Rashad Shami of Harvard University told reporters. “The pager then figured out how to reproduce, and natural selection took care of the rest.”

A complex item obviously had to have a designer. This it is with the world, the universe, the galaxy and ourselves. That designed is God. He revealed Himself in the pages of the Old and New Testaments, and most specifically in His unique and inly Son, Jesus Christ, who came to set everything right. Read about His Good News here.

On the Origin of Articles

Jason Lisle is a Christian apologist who holds a PhD in Astronomy. He has worked for Answers in Genesis and the Institute for Creation Research. Lately, he has began his own, new ministry – The Biblical Science Institute.

He wrote this satire article to poke fun at the idea that obviously complex things (like, say, an article from a website) have an intelligent designed behind them. To accomplish this, he wrote his article to argue that science proves the article you’re reading actually had no designer at all.

You might think that someone wrote this article. But of course, you would be mistaken. Articles are not written by people. They are the result of chance. Every intelligent person knows it. There might be some people who want you to think that articles are written by people. But this view is totally unscientific. After all, we cannot see the person who allegedly wrote the article. We cannot detect him or her in any way. The claim that this article has an author cannot be empirically verified, and therefore it must be rejected. All we have is the article itself, and we must find a scientific explanation for its origin.

The excerpts from the comments section, below the article, are even better than the article itself. Using evolutionary presuppositions (the very same ones evolutionists often use to ridicule a Christian view of origins), Lisle pokes fun at this worldview. Enjoy.

Theology and Nerdy Stuff

Cracking the Foundations of the New Perspective on Paul

Robert Cara has a new book out arguing against the New Perspective on Paul. Here, he discusses his work and why it matters:

The New Perspective on Paul is broadly united on its view of the theology contained in Second Temple Jewish literature. Arguing that these documents do not contain a doctrine of works righteousness, Paul certainly cannot be arguing against such a view—quite simply because it didn’t exist.

Dr. Cara examines the Jewish sources and “cracks the foundation” of the NPP by demonstrating how they incorporate meritorious works and thus establish the traditional Protestant view of Paul and his doctrine of justification.

Have fun.

Weird, Insane or Both . . .

Huge Blobs of Fat and Trash Are Filling the World’s Sewers

No. Just . . . no. The horror . . .

First, someone might pour molten turkey fat down a drain. A few blocks away, someone else might flush a wet wipe down a toilet. When the two meet in a dank sewer pipe, a baby fatberg is born.

Eventually, more fat, oil, and grease congeal onto the mess and build up into giant stinking globs. When they get big enough, fatbergs can clog sewers entirely, sending raw sewage gushing into streets. By the time a 15-ton monstrosity was pulled from the sewers of London’s Kingston borough in 2013, many of the neighborhood’s toilets had backed up.

Politics

After this week, everything I have is focused on President Trump. The Donald had a bad week . . .

Antifa and the Alt-Right, Growing in Opposition to One Another

Ben Shapiro, writing for National Review, has a very good article on the aftermath of Charlottesville, and the increasing polarization in our country:

And so here we stand: On the one side, a racist, identity-politics Left dedicated to the proposition that white people are innate beneficiaries of privilege and therefore must be excised from political power; on the other side, a reactionary, racist, identity-politics alt-right dedicated to the proposition that white people are innate victims of the social-justice class and therefore must regain political power through race-group solidarity.

None of this is new, of course. The Left has engaged in identity politics since the 1960s and engaged in heavy violence in the late 1960s and early 1970s. The white-supremacist movement has been with us since the founding of the republic. But both movements had been steadily shrinking until the last few years.

Now they’re growing. And they’re largely growing in opposition to one another.

In fact, the growth of each side reinforces the growth of the other: The mainstream Left, convinced that the enemies of social-justice warriors are all alt-right Nazis, winks and nods at left-wing violence; the right, convinced that its SJW enemies are focused on racial polarization, embraces the alt-right as a form of resistance. Antifa becomes merely a radical adjunct to traditional Democratic-party politics; the alt-right becomes merely a useful tool for scurrilous Republican politicians and media figures.

Three factors led to this self-reinforcing growth loop.

Read the article to find out what these three factors are.

Trump’s Tangle of Rhetorical Inadequacy

The President can’t communicate. He is singularly inarticulate. He cannot express himself coherently. He is the living epitome of verbal diarrhea. Whatever you believe about his policies, we all wish the man could express himself better. Peggy Noonan, writing in The Wall Street Journal, explains:

The public Mr. Trump is not without sentiment and occasional sentimentality, but the deeper wells of a broader love seem not there to draw from. Seven months in, people know they can look to him for a reaction, a statement, an announcement, but not for comfort, inspiration, higher meaning

Mitt Romney on Charlottesville and President Trump

In his brief statement, Romney demonstrates what leadership looks like.

This is a defining moment for President Trump. But much more than that, it is a moment that will define America in the hearts of our children. They are watching, our soldiers are watching, the world is watching. Mr. President, act now for the good of the country.

So Deal With it, Buttercup

Doug Wilson always sugarcoats everything, doesn’t he!? In this piece, he praises President Trump for his now infamous, sarcastic remarks in response to the proposed removal of Confederate monuments. Wilson correctly identifies that the Left has been throwing a tantrum for some time, and that appeasement has never solved a tantrum – it merely postpones it for a bigger explosion a few moments later:

This is why the removal of Confederate symbols and statues is a big deal. A people can decide to put up statues, and a people through their elected representatives can decide to take them down again. It might be a shame or not, depending on the symbol. But because it would be a function of debate and deliberation, what is at stake is the subject under discussion—the statue or symbol itself.

But there is another way of conducting public affairs, where the impetus to do something is because somebody is pitching a fit. And that means that if you capitulate, you are not just capitulating on that subject. The issue is not what decision you are making, but rather how you make decisions. If a surly two-year-old boy is throwing down in the toy aisle at Walmart, you are not just negotiating with him about the particular toy he wants. You are actually talking about everything in the store.

Good Book on the Civil War Era

There’s been a lot of talk about racism, slavery and dead Confederate politicians and soldiers in the past week. Most of it is by people who have no idea what they’re talking about.

We can fix this. Read James McPherson’s landmark book Battle Cry of Freedom: The Civil War Era. It will move you beyond the soundbites, talking points, and other falsehoods and actually teach you what happened in that important period leading up to the Civil War.

Too Profound for any Other Category

John Hagee Furiously Slamming Out Prophecy Book Ahead Of Solar Eclipse

John “Blood Moon” Hagee has been a busy boy:

“This puppy won’t sell like my classic blood moon book,” Hagee told reporters as he typed at 150 words per minute. “I mean four blood moons? That was a once in a lifetime deal—every prophecy guru’s dream. But I can still sell a few hundred thousand copies as long as I can find some kind of tenuous connection to Daniel, Zechariah, or Revelation.”

Sunday Schoolers Stage Coup After Teacher Hands Out Healthy Snack

Teachers, beware! Learn from other’s mistakes . . .

Their violent seizure of power complete and their appetite for sugar unquenched, the students took control of the classroom, locked the doors, taped paper over the windows, and demanded a ransom of candy bars, Oreos, and Airheads to release Mr. Cabrera

Finally, I leave you with this:

humor

 

 

Protecting Yourself from . . . Yourself?

Peter is a practical guy. He isn’t content to dwell on abstractions. Do you know what abstractions are? It’s stuff that’s theoretical, not practical. It’s stuff that’s up in the clouds, and doesn’t actually reflect reality. It’s ideas that are good ideas, but they’ll never be tested and tried by real people, in real situations.

That’s not Peter.

In 1 Peter 2:4-10, the apostle gave us some more doctrinal foundations. He did it so the real practical stuff he’s about to cover won’t make us run for the hills. He did this once before, in 1:1-12. Now, he does it again.

If you’re a Christian, you should act like one. That’s not exactly news, I know; but Peter has a larger point:

  • If God took you out of Satan’s family and adopted you into His family
  • If God made you alive, and made you an individual building block in the spiritual house that is His church
  • If God made you a holy priest, to represent and show Him and His Son’s Good News to the people He put you around
  • If He gave you this honor, and you should never, ever be ashamed of it
  • If he did all this so you’d show the wonderful things God did, who called you out of the darkness and into His amazing light
  • If God made you His chosen people, a royal priesthood and a holy nation – His own people

. . . then how can you not want to live Godly lives? If you don’t, then you’re failing in your mission! So, that’s the background to his command in this passage (1 Peter 2:11-12).

How do you start to “always keep far away from worldly lusts which are battling against your souls?” Well, take a listen (below) and find out how to start!

The audio is below. The teaching notes for the passage are here. All audio and teaching notes for the 1 & 2 Peter series so far are here. Feel free to contact me with any questions, or to comment below.

1 pet 2 (11-12)

Your Mission . . .

It’s always good to know what you’re doing. Have you ever worked for somebody who had no idea what he was doing? Was it fun? No, I didn’t think so.

I’ve been in these situations before. It’s like watching a train wreck in slow motion. You’re horrified at what’s coming, but you’re too amazed to look away. Like a spectator at a grisly accident scene, you can’t not look. . .

What is your mission, as a Christian? What is the collect mission of your congregation? If you don’t know what you’re doing, then you won’t accomplish much. If your church doesn’t know what it’s supposed to be doing, then it won’t accomplish much, either.

  • What’s your individual identity? To use a horrible, contemporary term, how should a Christian “self-identify?”
  • If you’re a Christian, why did God save you from yourself and give you eternal life?
  • What implications does this have for your congregation and its mission?

Thankfully, the Bible tells us what a congregation ought to be doing. It also tells you what you need to be doing. And if you’re a Christian, unlike Ethan Hunt, you have no choice but to accept this mission . . .

This past Sunday, we wrapped up our discussion on this passage (1 Peter 2:4-10) with the last two verses (vv.9-10). The audio is below. The teaching notes for the passage are here. All audio and teaching notes for the 1 & 2 Peter series so far are here. Feel free to contact me with any questions, or to comment below.

1 pet 2 (9-10)

Ehud is . . . Jason Bourne

bourneThe people are downtrodden and oppressed. An evil, pagan king rules over them with an iron fist. Year by year, he demands tribute from his vassals. The people cry out, desperate for somebody to rescue them. There was only one man for the job. A man so cunning, he makes Ethan Hunt look like a child. A man so dangerous, he makes 007 look like a pitiful kitten. A man so deadly, nobody can stop him. That man is . . . Ehud, the original Jason Bourne.

And the people of Israel again did what was evil in the sight of the LORD; and the LORD strengthened Eglon the king of Moab against Israel, because they had done what was evil in the sight of the LORD. He gathered to himself the Ammonites and the Amalekites, and went and defeated Israel; and they took possession of the city of palms. And the people of Israel served Eglon the king of Moab eighteen years.

But when the people of Israel cried to the LORD, the LORD raised up for them a deliverer, Ehud, the son of Gera, the Benjaminite, a left-handed man. The people of Israel sent tribute by him to Eglon the king of Moab.

And Ehud made for himself a sword with two edges, a cubit in length; and he girded it on his right thigh under his clothes. And he presented the tribute to Eglon king of Moab. Now Eglon was a very fat man. And when Ehud had finished presenting the tribute, he sent away the people that carried the tribute.

But he himself turned back at the sculptured stones near Gilgal, and said, “I have a secret message for you, O king.”

And he commanded, “Silence.” And all his attendants went out from his presence.

And Ehud came to him, as he was sitting alone in his cool roof chamber. And Ehud said, “I have a message from God for you.”

And he arose from his seat. And Ehud reached with his left hand, took the sword from his right thigh, and thrust it into his belly; and the hilt also went in after the blade, and the fat closed over the blade, for he did not draw the sword out of his belly; and the dirt came out. Then Ehud went out into the vestibule, and closed the doors of the roof chamber upon him, and locked them.

When he had gone, the servants came; and when they saw that the doors of the roof chamber were locked, they thought, “He is only relieving himself in the closet of the cool chamber.” And they waited till they were utterly at a loss; but when he still did not open the doors of the roof chamber, they took the key and opened them; and there lay their lord dead on the floor.

Ehud escaped while they delayed, and passed beyond the sculptured stones, and escaped to Se-irah. When he arrived, he sounded the trumpet in the hill country of Ephraim; and the people of Israel went down with him from the hill country, having him at their head. And he said to them, “Follow after me; for the LORD has given your enemies the Moabites into your hand.” So they went down after him, and seized the fords of the Jordan against the Moabites, and allowed not a man to pass over. And they killed at that time about ten thousand of the Moabites, all strong, able-bodied men; not a man escaped.

So Moab was subdued that day under the hand of Israel. And the land had rest for eighty years.

Judges 3:12-30

 

 

Sunday Buffet – August 13, 2017

Sunday Buffet – August 13, 2017

Every Sunday evening, I shall offer up some interesting links, thoughts (who knows, some of them may even be original) or anecdotes which I’ve found throughout the week.

Unclean: Leviticus and Total Depravity

The Book of Leviticus is a closed book to many Christians. That’s too bad, because without it you’ll never understand the Book of Hebrews, why Christ had to die, or how His death fulfilled the sacrificial system.

In this short article, Steve Lawson explains what “uncleanness” is and why it matters:

The word unclean is used more than one hundred times in Leviticus 11–15. It is an apt description of the condition of the people; they were morally unclean because of their failure to obey God’s commands.

Good Commentary on Luke

Commentaries usually aren’t written for normal Christians. But, some try to connect to average people. Many of these are called “devotional commentaries,” and they’re often shallow and unhelpful.

This one is different. It isn’t a devotional commentary, and normal people can find it helpful.

It dates from 1951. It was written by a scholar in the Dutch Reformed Church, in South Africa, named Norval Geldenhuys. It is thorough, understandable, pastoral, and is easy enough for a normal person to read and be encouraged. Geldenhuys laid it out passage by passage, so it is very easy to follow.

If you want to read the Gospel of Luke passage by passage, and consult Geldenhuys’ commentary as you go along, you’ll be blessed. Because the book is nearly 70 years old, you can buy it for a few pitiful dollars at Amazon.

You won’t be disappointed.

The Value of Biblical Exposition in Evangelism

If you preach the Bible, verse by verse, and just explain what it says, people will repent, believe and become Christians. Yes, it’s true.

Imagine that.

I Don’t Understand Christians Watching “Game of Thrones”

Nor do I. Christians are priests for God. They’re supposed to represent God to the world, and to always keep far away from worldly lusts which are battling against their souls (1 Peter 2:9-11). So, why would a Christian watch a show which is infamous for it’s sex scenes?

The author of this article wrote:

I’m always amazed that a number of people I respect–smart people, serious Christians, good conservative thinkers–are obviously watching (and loving) the series. True, I haven’t seen it. Not an episode. Not a scene. I hardly know anything about the show. I know many people consider it absolutely riveting–full of compelling characters, an engrossing story, and excellent acting, writing, and aesthetics. But isn’t it also full of sex? Like lots and lots of incredibly graphic sex?

Keeping the Faith: Spurgeon and the Downgrade Controversy

Charles Spurgeon was a famous preacher from England, who was active in the last half of the 19th century. Many Christians have heard of him, and perhaps even have some of his books.

This article recounts his last great battle against theological liberalism in the Baptist Union in Britain:

As Christians, we are called to share our faith, but we are also called to keep it. Like the Apostle Paul, every believer should aspire to the epitaph, “I have fought the good fight, I have finished the course, I have kept the faith.”

Perhaps no one in Baptist history better kept the faith than the illustrious Charles Spurgeon—especially as seen through the prism of the Downgrade Controversy.

Man Escapes High-Pressure Altar Call Through Ventilation Duct

Every Christian has been there. Sometimes, desperate times call for desperate measures.

“Of course I was scared—who wouldn’t be?—but I knew it was my only chance at freedom,” Overton said later of his harrowing attempt at escape.

And, finally, I leave you with this profound observation. . .

vader

 

Following the Leader

follow leaderYou household slaves:

Always submit yourselves to [your] masters in a very respectful way; not only to the good and kind, but also to those who are cruel. Because God is pleased if, because a man is mindful of Him, he endures sorrows while suffering unjustly.

Here’s why I say this – how is it to your credit if, when you slaves are committing sin and being roughly treated, you endure it? Instead, this is favor with God: if, when you’re doing right and suffering, you endure it – this is why you slaves were called to salvation!

You see, even Christ suffered for you slaves to leave behind an example for you, so you’d follow in His footsteps. He didn’t break God’s laws, and no lies were found in His mouth. Although He was viciously insulted, He didn’t insult [them] back. Even though He suffered, He never threatened to make them suffer in return. Instead, Christ kept entrusting [Himself] to the One who judges right.

He Himself carried our sins in His body to the cross, so that we believers would first be freed from the power of these sins, and then live for righteousness. By His wounding you were healed. What I mean is that, like sheep, you were wandering away, but now you’ve been returned to the shepherd and guardian of your souls.

  • 1 Peter 2:18-25 (my translation)

The Tale of the Two Husbands

contrastOnce upon a time, in a far away land, there lived two doting husbands; Peter and George. From the outside, they were similar in every possible way. Peter was a successful businessman in the city, and George an executive at a large bank. Both were still younger men, around 40 years of age. Both had been married about 15 years. Both had two children. Each was blissfully unaware of the other’s existence.

They lived and worked in the same city, commuted to the same suburb, and, quite unwittingly, frequented the same café every Tuesday morning (at nine sharp). They moved in the same circles, in overlapping orbits, but their lives never touched . . . until yesterday.

On that day, after a particularly hard day at the office, Peter and George each found their way to a upscale florist in the city. It was an expensive place, with scandalous prices. Peter and George didn’t care – they were on a mission. Flowers and chocolates were the order of the day, and a quick trip home to the wife. Fences needed to be mended, sores patched up, an armistice signed.

You see, Peter and George had each treated their wives in a beastly fashion lately, and it was time to make amends. Battles had been fought, blood had been shed; unforgivable things had been spoken. Now, both men were prepared to surrender, and flowers and chocolates were the first tentative steps towards a cease-fire.

Home they went, fighting the same traffic, the same commuters, even (ironically) each other at one point. Finally, they arrived home, steeled themselves for marital combat, and plunged into the arena, ready to set things right so peace could reign in their households once more . . .

What happened, you ask?

Peter’s wife forgave him for his sins. George’s wife smacked him across the face, flung his dinner at him, stuffed the flowers in the toilet, and raced away to her mother’s house for the night, bringing the children with her.

Why the different reactions?

  1. Peter was genuinely sorry for his sins. He told his wife he was sorry, and outlined what, exactly, he was going to do to fix things – starting now. He didn’t just talk; he acted. He proved his sincerity by his actions, and together, they built their marriage stronger and forged ahead.
  2. George wasn’t sorry. The flowers and chocolates (hazelnut chocolate, of course) were a bribe, a holding action. He didn’t want to change at all. But, he figured he could buy some time and (why not?, he figured wickedly), some “affection” with this peace offering. It didn’t work, of course. His wife saw through him; he’d pulled this trick one too many times. George sat alone, in the dark, and thought pitiful thoughts while his wife sobbed at her mother’s.

Why the parable?

This parable illustrates two completely different approaches to a relationship with God; one Christian and the other pagan.

  1. Peter is the man who truly loves God. He admits when he does wrong (i.e. “confesses his sins”). When he says he’s sorry, he means it. Not only that, he proves his sincerity by concrete action (i.e. “repents”). He serves God because he loves Him, and when he makes mistakes (which are often), he is genuinely sorry.
  2. George is the man who doesn’t love God. He claims he’s sorry, but he lies. He doesn’t mean it, because nothing ever changes. He’s an empty suit, a man who lies out of habit. He’s never sorry. He’s just anxious to bribe his way out of trouble with false promises and false assurances.

Any wife can tell the difference between these two men. And, to extend the analogy of the parable, God can tell the difference between them, too.

The divide here is about motivation.

  1. Why do we serve God?
  2. What is our aim, our motivation, the self-conscious outcome we’re looking for?
  3. Do we seek cheap favor with God by bribery, or do we seek to serve Him because we love Him?

There is a chasm between these two positions.

What difference does it make?

It makes all the difference in the world. It certainly made a difference between Peter and George, didn’t it? Some confessing Protestants seek to blur these lines, as if they’re irrelevant. One of those people is Matthew Bates.

I’ve mentioned Bates several times in the past few weeks, because I’m reading his new book Salvation by Allegiance Alone. Bates has a PhD from a Roman Catholic institution, and teaches at a Roman Catholic school. In his book, he’s deliberately trying to build a bridge that Protestants and Catholics can cross together. He’s wrong.

Consider the Tale of the Two Husbands, and the motivation Peter and George had for their actions. They had the same outward actions, but completely different goals and objectives. Now, consider what Bates wrote:[1]

As nearly all Christians agree, perseverance in allegiance is required. If the union were to be severed by an unrepentant cessation of pistis (allegiance to Jesus as Messiah-king), then the continuing presence of the union-securing and fruit-producing Spirit would be decisively ruptured; the born-again person would experience spiritual death. That individual would no longer be justified, righteous, or innocent before God; eternal life would no longer be a present possession.

Christian traditions disagree about whether or not such a severance is possible. Reformed and some Lutheran Christians prefer to speak of the impossibility of rupture (“eternal security”).

Meanwhile, Catholic, Orthodox, and some Protestant traditions believe that it is possible for an individual to enter decisively into saving union but then to depart through an unrepentant turning away.

This debate should not, however, obscure the larger point about which Christian theologians are nearly unanimous: it is necessary for an individual to persevere in pistis throughout the course of her or his lifetime in order to attain final salvation.

Bates says something true, and something terribly wrong:

  1. Obedience is a necessary result of saving faith. You can’t have faith in Christ, then deliberately not obey Him. Actions prove where your heart is. It did for Peter, and it did for George, too.
  2. But, Bates claims that, if a person stops being loyal to Jesus and stops being obedient to His word, then that person “would no longer be justified, righteous, or innocent before God; eternal life would no longer be a present possession.”

Bates advocates a scheme where the person obeys Christ in order to retain eternal life. No matter which way you “nuance” this, you have works salvation. I don’t believe you can argue otherwise.

Typically, Reformed Protestants have argued that loving obedience is a natural result of union with Christ. That is, because our hearts, minds, and souls have been changed, because we have a new nature, and because we now honestly seek to please God, we’ll naturally desire to obey His word. So, in that sense, “good works” are not meritorious for salvation; they’re just the fruit of it.

Elsewhere in his book, Bates rejected this view. I don’t want to go into his reasons here. However, I do want to argue that it does matter which position you take on “good works.” I’ll quote him again:

This debate should not, however, obscure the larger point about which Christian theologians are nearly unanimous: it is necessary for an individual to persevere in pistis throughout the course of her or his lifetime in order to attain final salvation.

I disagree. This is about self-conscious motivation. When the Christian does what the Bible says, what is his reason for doing it? What outcome does he expect from his “good work?” What result does he expect to achieve by it?

The Protestant (i.e. the Christian) understands salvation is a present, permanent reality, and his “good works” are merely the inevitable and grateful response of the believer to God’s grace. He loves God, and wants to serve Him.

The Roman Catholic, however, sees God’s initial grace in salvation as a gift given to the Christian, which enables him to then merit for himself eternal life:[2]

Since the initiative belongs to God in the order of grace, no one can merit the initial grace of forgiveness and justification, at the beginning of conversion. Moved by the Holy Spirit and by charity, we can then merit for ourselves and for others the graces needed for our sanctification, for the increase of grace and charity, and for the attainment of eternal life . . .

The Protestant says a Christian simply will persevere in faith and good works until the end, because he loves God and wants to serve Him. The Roman Catholic (and, apparently, Matthew Bates) says the Christian must persevere in order to attain eternal life.

This is not a minor point of doctrine. It’s the difference between Jesus’ Gospel and “another Gospel” (cf. Gal 1). It’s a difference in self-conscious motivation. It’s the difference between Peter and George – and we all know how that turned out . . .

Notes

[1] Matthew W. Bates, Salvation by Allegiance Alone: Rethinking Faith, Works, and the Gospel of Jesus the King (Grand Rapids, MI: Baker, 2017), 190-191.  

[2] Catechism of the Catholic Church, 2nd ed. (New York, NY: Doubleday, 1995), Article 2010.

The King from the Far Country

lkIs Jesus’ kingdom here, now? It is exclusively future? Has He already been crowned as King, and is He patiently waiting to exercise His authority? If only there were a clear passage we could turn to which would shed some definitive light on this subject . . .

Actually, there is one. Jesus knew His own disciples were confused on this point (and we would be, too), so He gave us all a parable to set the record straight. That parable is in Luke 19:11-27.

Background

Jesus has been headed to Jerusalem for a while now (Lk 9:51). He’s taken a wandering, meandering route through any number of towns and villages along the way, preaching the Gospel and proclaiming His coming Kingdom. Now, on the eve of the great event which all salvation history has been pointing towards, Christ prepares His disciples for what is coming; “Behold, we are going up to Jerusalem, and everything that is written of the Son of man by the prophets will be accomplished!” (Lk 18:31).

The last days of Jesus’ journey are filled with irony.

  1. The proud Pharisee boasts of his own “righteousness,” while the tax collector is too ashamed to even glance up at the heavens. “God, be merciful to me a sinner!” (Lk 18:13).
  2. Disciples stop parents from bring their children to see the Messiah, while Jesus rebukes them; “for to such belongs the kingdom of God,” (Lk 18:16).
  3. A wealthy Jewish man, well-versed in the Tanakh, seeks eternal life through works-righteousness and refuses to forsake his riches (his true god) and follow the Messiah (Lk 18:18-23), while a blind beggar recognizes Jesus as the Son of David, the promised Messiah, and professes faith (Lk 18:35-43).
  4. Next, Luke gives us the account of Zacchaeus, the repentant chief tax collector who believes in Jesus as Messiah, and proves his sincerity by offering to reimburse those he wronged by 400%; far above the 120% required by the Mosaic Law (Lev 6:1-7). Of course, as Jesus dines with this reviled man, those outside snicker at his choice of companions (Lk 19:7). Surely, a real rabbi, a pious rabbi, wouldn’t associate with such cretins.

The Parable of the King from the Far Country

This brings us to this wonderful parable. Why did Jesus tell it? There’s no need to wonder; Luke tells us why:

As they heard these things, he proceeded to tell a parable, because he was near to Jerusalem, and because they supposed that the kingdom of God was to appear immediately (Luke 19:11)

Jesus told the parable to set the record straight. Yes, indeed, He was near to Jerusalem. No, unfortunately, He wasn’t going to institute His promised kingdom now. Everything in this parable centers on this simple point. We read on:

He said therefore, “A nobleman went into a far country to receive a kingdom and then return. Calling ten of his servants, he gave them ten pounds, and said to them, ‘Trade with these till I come,’ (Luke 19:12-13).

This nobleman is headed far, far away to “receive a kingdom.” Now, a kingdom is a political entity that exists in a physical location. The idea is not that the nobleman is going to take possession of an actual kingdom, stuff it into his backpack, and catch a 737 back home. Instead, the nobleman is going off to receive kingly power; to be crowned and appointed as king. Then, he’ll return to establish his rule by the authority he’s been given.

While he’s away, he calls 10 slaves, gives them money, and orders them to invest and “trade with these till I come.” The nobleman expects the slaves to use these funds wisely, and to give an account of their activity when he returns as king.

Fair enough. But, all is not well . . .

But his citizens hated him and sent an embassy after him, saying, ‘We do not want this man to reign over us,’ (Luke 19:14).

His citizens don’t want him to be king. They hate the guy. They hate him so much they send a messenger hurrying after him, bearing a simple request. “We hate you. We don’t want you to be our king. Don’t come back.” If he never returned, it’d be fine with them.

When he returned, having received the kingdom, he commanded these servants, to whom he had given the money, to be called to him, that he might know what they had gained by trading.

The first came before him, saying, “Lord, your pound has made ten pounds more.” And he said to him, “Well done, good servant! Because you have been faithful in a very little, you shall have authority over ten cities.”

And the second came, saying, “Lord, your pound has made five pounds.” And he said to him, “And you are to be over five cities,” (Luke 19:15-19).

The nobleman has received the kingdom (i.e. kingly power). He’s been crowned and appointed as King in the far country, and has returned to his dominion to exercise that power. There is a gap between (1) when he is crowned as king, and (2) when he exercises those powers.[1] For example, James I of Scotland was appointed as king of the English throne on March 24, 1603. However, he wasn’t coronated in London to exercise that authority and fulfill that role until July 25, 1603 – a four-month gap. Was James still King of England during that period? Of course; he just hadn’t arrived to assume the responsibilities quite yet. Thus it is for our nobleman.

It’s clear the nobleman rewarded his slaves based on what they earned for him while he was abroad. Each slave received an outrageously lavish reward; governance over ten cities here, five cities there. The rewards are for faithfulness in discharging the task he’d left for them.

Then another came, saying, “Lord, here is your pound, which I kept laid away in a napkin; for I was afraid of you, because you are a severe man; you take up what you did not lay down, and reap what you did not sow.”

He said to him, “I will condemn you out of your own mouth, you wicked servant! You knew that I was a severe man, taking up what I did not lay down and reaping what I did not sow? Why then did you not put my money into the bank, and at my coming I should have collected it with interest?” (Luke 19:20-23).

This other fellow, however, is another story. He fears the king. Doesn’t like the guy. He did nothing with the money; he wrapped it in a convenient napkin and hid it away. Why? The man retreated behind the bulwarks of pity, and claimed he was too terrified to act. Because he feared the king so much, he was paralyzed with indecision. If he invested the money, he risked losing it and incurring the king’s wrath. If he did nothing, he’d still incur the king’s wrath. Like a deer transfixed at the approaching headlights of a semi-truck, this man did nothing.

The nobleman is not pleased. If this man were really afraid of him, then he’d at least have done something with the money – why not put it into the bank? Hadn’t he proven his generosity to the other two slaves? No, this excuse (“I was afraid!”) is a smokescreen, a cloak for something else. The man was simply derelict in his duties, and his justification was pitiful and idiotic.

And he said to those who stood by, “Take the pound from him, and give it to him who has the ten pounds.”

And they said to him, “Lord, he has ten pounds!”

“I tell you, that to every one who has will more be given; but from him who has not, even what he has will be taken away,” (Luke 19:24-26).

Enraged, the king demands the one pound be taken from the unfaithful slave and given to the one who’d earned ten. Astonished, some of the slaves protest. “But, that guy already has ten pounds!” Undaunted, the king explains that his faithful subjects will be rewarded, and the unfaithful will be left with no rewards and no special honor.

But, what about the great mass of citizens who told him to not come back?

But as for these enemies of mine, who did not want me to reign over them, bring them here and slay them before me (Luke 19:27).

They die. In fact, the king commands his slaves to kill the rebels in his presence, as he watches.

Conclusion

Jesus is the nobleman. He’s returned to heaven, that far and distant country. There, He’s been appointed as King and crowned with glory and honor. In the meantime, He’s left us, His slaves, here to “trade” with the commodity He’s given us until He returns to assume the throne. That commodity is the Gospel. Jesus’ own citizens, the Jewish people, hated Him and told Him flat-out they didn’t want Him to return. In fact, they killed the Lord of glory.

And yet, He arose a victor from the dark domain, and He’ll return one day and live forever with His saints to reign. When He returns, He’ll examine what each of His slaves did for Him. Were they faithful to trade the Gospel? Or, like the disobedient slave, did they hide their treasure in a napkin and do nothing with it?

And, what of all those who rejected Him and coming reign – Jew or Gentile? They’ll die. They’ll die, not because Jesus rejected them, but because they rejected Him.

Jesus has been crowned as King. He is King, right now. We’re all His citizens, whether we like it or not. He demands loyalty and allegiance from us, and that message is in the Gospel. His isn’t a kingdom of tyranny and despair, but of freedom from ourselves, liberation from Satan, and life everlasting as slaves for our Holy God. As we wait for Him to return from that far country and assume His throne, may we think and live as a kingdom of holy priests who love our Savior.

Notes

[1] “The parable makes a significant distinction between receiving the kingdom and the later reckoning that is a product of its authoritative exercise. Kingdom reception precedes a later period where it is fully administered,” (Bock, Luke 9:51 – 24:53, in BECNT [Grand Rapids, MI: Baker, 1996], 1535).

On Pre-packaged Doctrine

packagedEvery Christian has a personal systematic theology. I know, “systematic theology” sounds like a mouthful. But, it’s really very simple.

If you’re a Christian, you have certain beliefs about certain Christian doctrines. These beliefs have been shaped by your congregation, your denomination, your pastor(s), and your own personal bible reading and study. If asked, you’ll probably be able to sum up your understanding of these various doctrines with a statement or two.

In other words, you have a systematic understanding of particular Christian doctrines. This understanding is based on a whole host of bible passages. When you explain your summary of a doctrine, you’re synthesizing and summarizing everything you know into a comprehensive statement.

The danger, of course, is that “systematic theology” is a summary. It cannot take into account every caveat, every anomaly and every exception. It’s a view of the forest from the helicopter, not the jeep.

Enter Matthew Bates

Matthew Bates is a scholar with an interesting background. He came from a fundamentalist, Baptist, King James Only background and eventually earned a PhD in New Testament from Notre Dame (a Roman Catholic institution). He now teaches at Quincy University, a Catholic liberal arts college. He recently wrote a provocative book entitled Salvation by Allegiance Alone. His aim, he confessed, was ambitious:

In this book I want to demonstrate that our contemporary Christian culture often comes prepackaged with functional ideas and operative definitions of belief, faith, works, salvation, heaven, and the gospel that in various ways truncate and distort the full message of the good news about Jesus the Messiah that is proclaimed in the Bible.[1]

Let me give you a hint – it’s always frightening when a scholar writes about how he wants to nuance our understanding of salvation. I’m also aware some “normal” people from my church read my pitiful blog (hello, silly you!😊), and it may be “dangerous” to “expose” people to Bates’ musings.

Meh.

We can either live in old, sealed Tupperware containers our entire Christian lives, or we can talk about “justification” and the meaning of “faith.” I vote to choose the latter, and donate the former to Goodwill . . .

On the dangers of systemization

I suppose it really isn’t dangerous to systematize theology, but it can be misleading. Summarizing things sometimes leaves them flat, sterile, and robs them of some nuances they otherwise had. In his book, Bates proposes our understanding of salvation is often too pre-packaged, too neat, and far more tidy than the Bible actually presents it. Read for yourself:[2]

Although undeniably systematizing the true order of salvation is a worthy goal, biblical scholars, myself included, generally remain wary of such systems. For even when such systems employ biblical terms as conceptual categories or organizational rubrics, they tend to foist alien concerns onto the biblical text rather than allowing the biblical narrative to supply the framework, and this leads to skewed emphases.

For instance, a common category in the order is “election.” This is a biblical term (eklektos and cognates), and it is indeed sometimes used in the Greek Old Testament and the New Testament to emphasize God’s sovereignty in choosing specific individuals and groups for various purposes. But as it is mobilized by systematicians, the tendency is to treat it as a special “salvation” category pertaining to God’s eternal (or slightly later) decree to save or damn certain individuals, when in fact the word means merely “choosing” and frequently doesn’t have eternal salvation or condemnation in view at all, especially not with regard to the individual.

My intention is not to suggest that systematics is unnecessary or unhelpful in clarifying Scripture through philosophical inquiry; my point is rather that the biblical story has not always been correctly aimed for systematic inquiry.

I get this, and agree with it. Summarizing things flattens them and makes them seem much neater than they really are. For example:

  • My church’s doctrinal statement says election to salvation is individual, personal and specific. God deliberately chooses who He wants to save, down to the individual. Got it. I generally agree with this. But . . .
  • Peter didn’t talk much about election to salvation in an individual sense. He referred to it in corporate terms (1 Pet 1:1-5; 2:4-10).
  • In the Old Testament, Israel’s election as God’s people is corporate. In his first letter, Peter says Christians are also God’s corporate people, being made part of His spiritual temple (1 Peter 2:4-10).

So, would it be better to understand election to salvation as corporate, not individual? Of course, corporate groups are made up of individuals – no kidding! But, does the Bible present election as an individual or corporate concept? Were the Biblical authors concerned with the neat systematic categories we use today? Bates suggests they weren’t. This is something to think about.

Bates continues:[3]

To illustrate the problem, consider the definition of election given by noted systematician Louis Berkhof: ‘that eternal act of God whereby He, in His sovereign good pleasure, and on account of no foreseen merit in them, chooses a certain number of men to be the recipients of special grace and of eternal salvation.’

This definition is surely constructed in conversation with the biblical data, but it is certainly not a definition that any first-century follower of Jesus could or would have supplied. When election is reified as a distinct theological category in such a manner, it is then made to fit into an overarching scheme of additional reified categories that are likewise slightly artificial (calling, regeneration, justification, sanctification, glorification).

In this manner a whole system is created that is considerably distant from any system that a first-century follower of Jesus could have held. This is a problem because the thought structures native to our biblical texts should inform subsequent systematization in a more holistic way.

Well said. I immediately think of the dispensationalist understanding of end-times chronology. As years go by, I’m becoming more and more convinced that the premillennial, dispensationalist understanding is missing the mark. The system doesn’t quite jell. Consider this:

  • Paul has an elaborate eschatology. When people think of end-times texts, they often run to Paul. There’s a lot there. 1 Thessalonians 4-5; 1 Corinthians 15, Romans 11. Good stuff.
  • But, Peter has a very simple eschatology. We’re here. We must persevere. Jesus will return and deliver us (Acts 3:19-21, 10:42; 1 Pet 1:7-9, 2:12). Amen.

Systematicians seek to harmonize Peter and Paul, and dispensationalists often downplay Peter’s simple eschatology in favor of Paul’s elaborate scheme. Perhaps it’s the other way around? Was Jesus really a dispensationalist? In some areas the system seems too packaged, too neat, and far too complicated to accept wholeheartedly.

Bates went on, and wrote about the temptation to force texts to fit pre-packaged theological systems:[4]

Moreover, since salvation has been discussed in the church throughout its lengthy history, certain systematic ways of analyzing “order of salvation” and accompanying schools of thought have come to dominate the conversational landscape.

These systems are often put forward not only as competitors but as the only possible options— as if one must choose between the Catholic, Reformed (Calvinist), Arminian, Barthian, or existential system wholesale, and one cannot select parts of one and parts of another. This lock-stock-and-barrel approach is flawed, however, for it is doubtful that the scriptural evidence conforms to any of these systems entirely.

Question the assumptions

Christians should always question the assumptions they’ve been handed. Don’t blindly accept a packaged theological grid you’ve been given. Take it, read your Bible, and test it.

Systemization isn’t bad. In fact, if we really believe the Bible is “a perfect treasure of heavenly instruction; that it has God for its author, salvation for its end,” then we should expect these books to agree with one another.[5]

But . . . there are some dangers to systemization:[6]

  1. It can superimpose a grand theme onto the text that might not really be there at all.
  2. It can run roughshod over passages and ignore their original and historical context.
  3. It can ignore the history of a particular doctrine throughout church history (hint – if it’s a new doctrine, it’s probably heretical).
  4. It can resist any attempts to improve or altar the system (hint – yes, dispensationalists, I’m talking to you . . .).
  5. The “system” can become a pre-packed product, handed down from one generation to the next with little constructive thought.

So, here is your takeaway:

  1. Appreciate and treasure the packaged doctrinal system you’ve inherited from your parents, your church and your pastor(s). It’s probably a good system. The Christian faith has guardrails, and the major facets of your theological system will protect you from heresy and error.
  2. But, like all systems, it can probably use some refining. Take the system, take your Bible, and test and refine the system throughout your life.
  3. Question the assumptions. Think hard. Don’t be afraid to explore new ideas and thoughts with the leaders in your church.

Learning about God is exciting stuff. It never ends. Bates says we’ve accepted a pre-packed way to understand salvation that is at odds with the Bible. Is he right? Probably not. But, it’s worth thinking about.

Notes

[1] Matthew Bates, Salvation by Allegiance Alone: Rethinking Faith, Works, and the Gospel of Jesus the King (Grand Rapids, MI: Baker, 2017), 2-3.

[2] Bates, Salvation Alone, 169.

[3] Bates, Salvation Alone, 170.

[4] Bates, Allegiance Alone, 170.

[5] Millard Erickson wrote, “Rather than having simply the theology of Paul, Luke or John on a particular doctrine, we must attempt to coalesce their various emphases into a coherent whole . . . The whole Bible must be taken into account when we interpret Scripture. The Old Testament and New Testament are to be approached with the expectation that a unity between the two exists,” (Christian Theology, 2nd ed. [Grand Rapids, MI: Baker, 1998], 73).

[6] Gordon Lewis and Bruce Demarest, Integrative Theology, combined ed. (Grand Rapids, MI: Zondervan, 1996), 1:24.

Against Idle Speculation

expertSometimes, bible commentators can wander off into idle speculation. Because they’re well-educated, we often give them the benefit of the doubt. After all, they’ve studied the text longer than we have, so we shouldn’t dismiss what they have to say.

Yeah, but . . .

We should still use our common sense. I have a good example. In the Book of Revelation (a book which is not nearly so difficult as we make it out to be), we read this harsh message from Jesus to the Christian congregation in the city of Laodicea:

I know your works: you are neither cold nor hot. Would that you were cold or hot! So, because you are lukewarm, and neither cold nor hot, I will spew you out of my mouth (Revelation 3:15-16).

There are two common interpretations:

  1. Jesus is criticizing them for their apathy. They aren’t “on fire” for God (i.e. “hot”). They aren’t outright disobedient, either (i.e. “cold”). Their collective attitude is . . . meh. They’re apathetic, indifferent slugs who sit on their couches, too lazy to be obedient or blatantly disobedient. Or . . .
  2. The cold and hot water are both good, and Jesus is unhappy that they aren’t either of them, or both. Instead, they’re “neither cold nor hot,” and thus disgusting. This interpretation is based on the fact that the city of Laodicea drew its hot water supply from the nearby city of Hierapolis, and its cold water from Colossae.[1] It assumes John had this in mind, and was drawing a parallel.

There are several problems with the second interpretation, but I’ll focus on one – it is based entirely on assumptions which are not verifiable. It sounds like a learned, scholarly answer, doesn’t? It’s based on “background knowledge” of the contemporary situation. It sounds good. Is it? I don’t think so. This isn’t the way people write or talk in the real world.

The curious case of the Madagascar scholar

I’ll prove to you how backward this kind of interpretative method can be.[2] Pretend that, today, I write this sentence on a piece of paper:

“Fed up with my son’s filthy room, I have decided to cleanse it of all Legos, NERF bullets and cars until they learn the error of their ways! They may cry and complain, but I shall let the chips fall where they may!”

Six hundred years go by. The United States is long gone. The most powerful nation in the world is the country of Madagascar. A team of archaeologists, working in what used to be known as the Pacific Northwest, unearth the ruins of a beautiful home and, inside, they find that piece of paper, miraculously preserved.

Excited beyond words at this critical find, the archaeologists scan this precious find and send it electronically back home, to the most learned and scholarly English-language expert in the world. You see, English has been a dead language since the early part of the 21st century, when America’s impetuous and maniacal president triggered a nuclear war that destroyed his country and the whole of Western civilization. This means my paper is an important find, and our English-language expert is eager to get to it.

After laboring for two years, he releases a synopsis of his findings:

As is well-known, early 21st century America was obsessed with food. Available data suggests many Americans were overweight or obese by this period of time. It is unlikely, therefore, that the author chose the words “fed up” by accident. This was possibly an unconscious reference to the unhealthy American culture, which he appropriated in an odd way to refer to his feelings for his son’s room.

Fragments from several religious volumes (Christian in nature) were found in the same house as this note, which have striking significance for his use of the adjective “filthy” to refer to his son’s room. The word can simply mean “dirty,” but the religious bent of the author suggests a deeper meaning. As is well known, the Christian religion has a long tradition of referring to unclean or morally impure things as “filthy.” This indicates the author’s problem with the room was not so much “untidiness,” as “moral unsuitability.” What this moral defect was, we cannot say. Perhaps the son was failing in some dire Christian duty, in which case the adjective “filthy” is more about moral failure than a simple “dirty room.” Note also the use of the world “cleanse,” which is also pregnant with Christian religious implications. Likewise, the phrase “error of his ways” also carries religious overtones, and may be a free paraphrase from a religious text.

Hopefully, you can see how stupid this kind of reasoning is. This is all idiotic. You might have even laughed a time or two. But, how often have you read bible commentary writers doing the very same thing? As the poet Robert Plant said, “it really makes me wonder . . .”

But, our Madagascar scholar isn’t done yet. Here is the crux of it:

Perhaps the most intriguing aspect of this find is the phrase “I shall let the chips fall where they may.” Extensive archaeological monographs have shown this region, now a vast nuclear-scarred wasteland, used to be known as the “Pacific Northwest,” and was renowned for lush vegetation and large amounts of trees.

No doubt, the author had this in mind as he penned these words. Perhaps, from his home, he looked out at the vast forest surrounding his abode, and penned these words as he watched lumberjacks cutting down trees. Immersed as he was in this kind of environment, it is folly to assume he was not influenced by it.

We conclude the author deliberately used this idiom as a result of his context. In this analogy, the son is the lumberjack, and the “chips” which fall are the result of the son’s actions. These should be morally suitable “chips,” but they are not. So, the father (our author) has decided to let the “chips fall where they may,” and let the son suffer the consequences of his own action.

It is evident that background knowledge of a culture provides critical context for interpretation, none more so than in this case.

Back to reality

The example is over. What do you think about our scholar’s learned and amazing comments about the “chips?” What do you think about his assumption that I was influenced by my context when I wrote, “I shall let the chips fall where they may?”

Our Madagascar scholar might suspect this, but he’ll never actually know. But he’s banking on it, isn’t he? When you look at everything he wrote (above), is any of it actually true?

Nope. None of it. Think about that when you read a bible commentary that veers off into speculation, or listen to a preacher who engages in flights of fancy.

So, what was Jesus referring to in Revelation 3:15-16? You figure it out! But, remember this – those who prefer the second interpretation might be doing the very same thing our Madagascar scholar did . . .

Notes

[1] For a representative example of this interpretation, see Leon Morris, Revelation, in TNTC, vol. 20, (Downers Grove, IL: InterVarsity Press, 1987), 84.

[2] I was inspired to make this example by a similar one from Moises Silva, God, Language and Scripture (Grand Rapids, MI: Zondervan, 1991), 11-14