Herman Ridderbos writes:

“It is very striking that Paul, at least in the epistles that have been preserved to us, makes no attempt whatever to present the church with a balanced eschatological timetable. It may perhaps be said by way of conclusion that in Paul a ‘mingling of the two ages’ takes place and that the advent of Christ is to be viewed as the ‘breaking through of the future aeon in the present.’ For him the future has become present time, and even when he speaks of the groaning of the creation and of the church in the present world, that is for him not a reduction, but a confirmation of the coming redemption (Rom. 8:13). But Paul himself gives no explanation of this tension between the ‘even now’ and the ‘already now’ in the categories of an eschatological system. For he was not a ‘theologian who thought in terms of the aeons.’ but a preacher of Jesus Christ, who has come and is yet to come. Here is the reason why his eschatology is ambivalent and fits into no single schema, and why he can employ the eschatological categories at one time in a present, and at another time in a future sense, apparently without concerning himself about the ‘unsystematic’ character of it. The revelation of Jesus Christ as the Messiah promised by God to Israel determines and creates Paul’s historical consciousness and eschatological thought, and not the reverse. Who Christ is and what he does, what the relationship is between the time of salvation that has been entered upon with him and the future still to be expected, all this is not determined by eschatological-theological presuppositions, but is only gathered by the apostle from the unexpected and overwhelming manner in which God in Jesus Christ has given and will yet give the fulfillment of the redemptive promise” (Paul: An Outline of His Theology, 53).

This is an excellent sermon by one of my colleagues, Professor David Shumaker, about living a gospel-centered life as an earthly citizen. He presents a compelling argument that Philippians 1:27 is about living our earthly citizenship in a manner worthy of the gospel. He argues that Paul, and in the context, the gospel, will not allow us to consider withdrawal from society as a legitimate option. Rather, the command of Philippians 1:27 is that Christians would take the gospel public, that is, that believers would live it out within the public sector. You can download the sermon here. I hope to have the manuscript posted soon.

Note to Readers: I’ve not posted for two weeks now not only because we moved into another house this past weekend but also because it’s that time of the semester, namely, crunch time.

This looks like a very fascinating series of lectures by Alister McGrath on how the Christian might use literature “to explain and defend the gospel.”  I’m particularly interested in lectures 3a and 3b where he discusses the apologetic use of the writings of C.S. Lewis and Tolkien. Laurence O’Donnell writes:

“Dr. Alister McGrath, professor of historical theology at Oxford University, has released free audio lectures from Wycliffe Hall’s summer school program. These fascinating lectures begin by briefly defining Christian “apologetics” and then proceed to pithy presentations on using various genres of literature apologetically. With British wit and humor Dr. McGrath explores the question, ‘In what ways can Christians use literature to explain and defend the Gospel?’”

You can listen to these lectures here.

(HT: Dave Cruver)

I’m sure you’ve heard a speaker say something like this before: “The [eighteen] inches that exist between your head and your heart is what is keeping you from being a truly sold out Christian.” Les Newsome of Common Grounds Online writes about the danger that accompanies this kind of head/heart dichotomy. I appreciate his application of gospel-centered thinking to this issue. Les writes:

“There’s nothing wrong with you spiritually right now that can’t be cured with 18 inches,” the dynamic youth communicator dramatically said. “The [eighteen] inches that exists between your head and your heart is what is keeping you from being a truly sold out Christian.”

Am I the only one who absolutely hated hearing this on just about every youth retreat I attended as a teenager? And since I’m feeling uppity today, I want to entertain the possibility that my irritation was not entirely ill-founded. This head/heart dichotomy is sub-Christian…

Go here to read the rest of his short article. The last two paragraphs are well worth the time it takes to read his post.

I’m having my Principles of Bible Study class study Romans 1:1-4 over the weekend. For years I saw verse one as merely an introductory verse. Its true significance had sadly escaped me. In an age where believers are tempted to locate their identity in all the wrong places, verse one speaks volumes of gospel-transforming truth.

Paul, a servant of Christ Jesus, called to be an apostle, set apart for the gospel of God, [2] which he promised beforehand through his prophets in the holy Scriptures, [3] concerning his Son, who was descended from David according to the flesh [4] and was declared to be the Son of God in power according to the Spirit of holiness by his resurrection from the dead, Jesus Christ our Lord (Romans 1:1-4).

At first look, it appears that Paul is primarily concerned with introducing himself in verse one. But at a closer second look, we’ll notice that Paul is not so much concerned with introducing himself to the Romans, though he is introducing himself, as he is concerned with introducing a radically different, counter-cultural view of the world, a gospel-centered view of the world—of its history, its present, and its future. Paul begins his epistle to the Romans by looking at the world through the transforming lens of the gospel.

First, notice that Paul identifies himself as a slave, which given his historical context meant that he was identifying himself a social outsider among those of social standing within the Roman Empire. The world of Paul’s day, the world of the Roman church, was passionate about image. What mattered most to the citizens of Rome was attaining a social classification that would provide one with the rights, possessions, and property necessary to secure a prosperous future (cf. Matthew 20:20-28). But here we find Paul introducing himself to people who live in the very heart of the Roman Empire as one who is himself without social standing, as one who, according to the imperial worldview, had no social classification of any value whatsoever. Yet, though he identifies himself as a slave, Paul will not allow his identity as a slave to be defined by the prevailing worldview. Rather, he defines his servitude in terms of who Jesus is, namely, the Messiah. He is “a slave of the Messiah, Jesus,” the one in whom God would rule all the kingdoms of the earth establishing His justice and shalom. The one before whom Paul stands as a slave is none other than God’s Messiah who said, “All authority in heaven and on earth has been given to me” (Matthew 28:18). What we have in this first clause of introduction is a gospel-centered view of the world; and it is this worldview that ultimately defined who Paul was.

Second, Paul then adds that he was “called to be an apostle” and “set apart for the gospel of God.” These second and third parts of Paul’s “introductory comments” are parallel with each other. When Paul was called to be an apostle, he was also set apart for the gospel, which, as the text indicates, finds its origin in God himself (“the gospel of God”). So the entirety of Paul’s life—his worldview, his identity, his vocation, his mission—was centered upon and defined by God’s gospel. Blessed be the God of the gospel for his unspeakable grace to us.

No one has challenged my thinking on the gospel and life quite like Tim Keller has the past few years. I am extremely thankful to God for Tim’s writing and preaching ministry. Below are the first few paragraphs from several of his most recent Vision Campaign articles. Just click on each article title if you want to read the article in its entirety.

Article One: THE GOSPEL: KEY TO CHANGE

The Greek term “gospel” (ev-angelion) distinguished the Christian message from that of other religions. An ‘ev-angel’ was news of a great historical event, such as a victory in war or the ascension of a new king, that changed the listeners’ condition and required a response from the listener. So the gospel is news of what God has done to reach us. It is not advice about what we must do to reach God. What is this news?

God has entered the world in Jesus Christ to achieve a salvation that we could not achieve for ourselves which now 1) converts and transforms individuals, forming them into a new humanity, and eventually 2) will renew the whole world and all creation. This is the ‘good news’—the gospel. And it is good news in three important ways…

Article Two: THE CITY: WHY WE’RE HERE

Fundamental to Redeemer’s vision is the belief that there is no better place for Christians to live, work, serve, and spend their lives and resources than in the city. Why?

The gospel originally grew in and through the city. The Pax Romana (27BC-180AD) led to the growth of the first multi-ethnic, global cities. Travel was easier than it ever had been and ever would be again until the 19th century. Nationalities that had been at war with one another were now at ‘peace’ under the iron rule of Rome. Cities became multi-cultural and the hub of international networks of capital and information—essentially, city-states. For example, Antioch was really a United Nations, with a Asian, African, Jewish, Greek, and Roman sections. Capital and culture flowed back and forth from Antioch to three continents through urban-based networks…

Article Three: BUILDINGS FOR COMMUNITY

The cruciality of community

On the night before his death (John 13ff), Jesus said that the purpose of his death was to form a new community. His disciples were to become a new humanity which was to be a ‘demonstration plot’ of the kingdom of God. In their relationships to one another, and in the way they related together to the rest of the world, they were to be a sign that Jesus is the Lord who is going to redeem all of creation. Christian community is a comprehensive and distinct way to be human in
deep relationship with others who have been transformed by the gospel.

The quality of our community is the real secret of Christian mission. When those outside see exceptional community it convinces them of the truth of Jesus’ message, and it attracts them personally toward joining those who follow him. In John 17:23 Jesus says that via Christians’ loving unity ‘the world will know that You sent me and have loved them even as You have loved me.’

In addition, the quality of our community is the real secret of Christian growth…

Article Four: WHY NEW CHURCHES?

Church planting lies at the foundation of Redeemer’s vision. Why?

1. Christ-formation in an individual happens best not through programs, but through a local church. Evangelism aims to get people to make a decision to follow Christ. Experience, however, shows us that many of these ‘decisions’ disappear and never result in changed lives. Why? Many decisions are not really thorough spiritual conversions, but often only the beginning of a journey of seeking God. (Other decisions are very definitely the moment of a ‘new birth,’ but this differs from person to person.) Many people come to full faith through a process of mini-decisions. Only a person who is hearing the gospel in the context of an on-going worshipping and shepherding community can be sure of finally coming home into vital, saving faith…

Article Five: THE FULLNESS OF MINISTRY

From Redeemer’s understanding of the gospel and commitment to the city (paper’s #1 and #2) flows an unusually balanced and full understanding of the ministry of every local congregation. We call them the Five Ministry Fronts. It is difficult to stay equally engaged along each of these fronts, but we believe that we must stay committed to all five or we will become unbalanced.

1. Churches must be “outward facing.” First, churches must be highly effective in helping skeptical and secular people to find faith. It is not enough to only reach already conservative and traditional-minded people. The gospel (unlike religious moralism) produces people who do not disdain those who disagree with them. Rather than simply confront those who disbelieve, the gospel leads us to sympathetically, but effectively, find ways to answer secular cultural hopes and aspirations with Christ and his saving work…

Article Six: CHRISTIANS AND CULTURE

A society’s ‘culture’ is a set of shared practices, attitudes, values, and beliefs which are rooted in common understandings of ‘the big questions’—where life comes from, what life means, who we are, and what is important to spend our time doing in the years allotted to us. No one can live without some assumed answers to these questions, and every set of answers shapes culture:

• the way we treat the material world,
• the way we relate the individual to the group and family,
• the way groups and classes relate to one another,
• the way we handle sex, money, and power,
• the way we make decisions and set priorities, and the way we regard death, time, art, government, and physical space…

Article Seven: Creation, Fall, Redemption—and Your Money

The Bible sees the history of the world in four stages—1) Creation by God, 2) Fall into sin, 3) Redemption through Christ, and 4) Final Restoration–the new heaven and new earth. But creation-fall-redemption-restoration are not just discrete stages in time, they are also different aspects of present reality. Put another way, when we look at any object in this world, we know three things about it:

• First, it is part of God’s good creation, yet,
• Second, it is fallen and affected by sin—distorted somehow, broken, falling short of its original
purpose. But,
• Third, it is being, and can be, redeemed. The purpose of God is to wipe all creation clean of all
the effects of sin until it is all restored to wholeness, beauty, and glory. This is the basis of the Christian worldview. If you miss any these three perspectives, you have a distorted view of reality…

If you asked me how many total Bible studies I have attended in my life, I’m not sure I could give you an accurate answer given the fact that I have been involved with so many of them over the years. If you asked me to recall as many particular discussions with the texts they were centered upon as I could, all you would succeed in doing is reminding me of how very little of actual Bible study sessions I really remember. But if you asked me if I remember not only sitting in a room where Ephesians 1 was studied but also what the Bible study leader said about that chapter, I would quickly answer an emphatic yes. Why? Because his comments on Ephesians 1:3 reflected what I believe is a widely held unbiblical worldview—a worldview that unintentionally undervalues God’s good creation.

After reading Ephesians 1:3, “Blessed be the God and Father of our Lord Jesus Christ, who has blessed us in Christ with every spiritual blessing in the heavenly places,” the Bible study leader said something like this: “The blessings that God has given Christians are primarily spiritual as opposed to physical.” Now let me ask, is that true? Are the blessings God has given us in Christ primarily immaterial as opposed to material? Someone might answer, “Well, that’s what the text seems to be teaching. Paul says that these blessings are ‘in the heavenly places.’ Being chosen in the Messiah (1:4), predestined for adoption through the Messiah (1:5), and having forgiveness through his blood (1:7) are all non-physical blessings. So it seems that your Bible study leader was correct when he said that the blessings that God has given Christians are primarily spiritual rather than physical.” Well, let’s see if that understanding of Ephesians 1:3 squares with the book of Ephesians as a whole.

Let me first offer a paraphrase of Ephesians 1:3 that I think will help clear the fog away as we move forward: “Blessed be the God and Father of our Lord Jesus Christ, who has blessed us in Christ with every blessing in the heavenly places that pertains to the Spirit.” I think this paraphrase helps us see that Paul is not using the word “spiritual” in the sense of that which is immaterial. Rather, Paul is using the word “spiritual”, as he often uses it, to refer to something that pertains to or is given by the Holy Spirit (cf. Romans 1:11; 1 Corinthians 12:1-12; Ephesians 5:19; 1 Peter 2:5). So we should not be too quick to think of these blessings as primarily being of an immaterial sort.

Another phrase that proves significant in Ephesians as it relates to this issue is “in the heavenly places.” I think our tendency is to read the phrase “in the heavenly places” and immediately think of it in non-physical terms. But consider what Paul says in Ephesians 2:19-20. Paul prays that the Ephesians might know:

What is the immeasurable greatness of his power toward us who believe, according to the working of his great might [20] that he worked in Christ when he raised him from the dead and seated him at his right hand in the heavenly places…

Paul says that the Messiah who was raised physically from the dead has been seated at the Father’s right hand in the heavenly places. Think about this, there is a physical, material presence in the heavenly places! Paul then goes on to say in Ephesians 2:6 that God has “raised us up with [the Messiah] and seated us with him in the heavenly places in Christ Jesus.” What we learn here is that God’s intended future for us, a physical resurrection/transformation, is bound up with the resurrected Messiah who is now physically present in the heavenly places. Now if that is not one of the primary blessings to which Paul is referring in Ephesians 1:3, I don’t know what is.

Let’s see if this is even what Paul has in mind in Ephesians 1:3-14. Verse 3 states that every blessing in the heavenly places has been given to us in the Messiah. And then Paul repeats the phrase “in him” (i.e. in the Messiah) throughout the remainder of this entire section. The point of this repetition is to establish that every blessing the Father has given us he has given us in or through the Messiah. And now notice how this section closes:

In him you also, when you heard the word of truth, the gospel of your salvation, and believed in him, were sealed with the promised Holy Spirit, [14] who is the guarantee of our inheritance until we acquire possession of it, to the praise of his glory (Ephesians 1:13-14).

Now here is the question: What is this inheritance that we are still waiting to acquire possession of? I believe we find an answer to that question in Ephesians 4:30.

And do not grieve the Holy Spirit of God, by whom you were sealed for the day of redemption.

What is “the day of redemption”? It is the day when our salvation is brought to its completion. It is the day when we experience the redemption of our bodies, when our lowly bodies are transformed to be like the Messiah’s body of glory (Romans 8:23; Philippians 3:21). It is the day when we receive renewed bodies that are like the Messiah’s renewed body which is currently in the heavenly places.

It seems to me that we must at least conclude that the climactic blessing of Ephesians 1:3, unto which the Holy Spirit has sealed us, is the renewal, the transformation of these bodies of ours that are subject to decay and ultimately death. The climactic spiritual blessing is not an immaterial blessing. It is a profoundly physical blessing that is bound up for us in the one whom the Father raised from the dead, namely, the Messiah. Elsewhere, Paul says that when God’s Messianic people experience the redemption of their bodies, all of the created order will share in our freedom, that is, creation itself will be “free from its bondage to decay” (Romans 8:20-23).

A gospel-centered view of the world values the created order because it understands that God will one day renew the entire created order. This is the climactic blessing of which Ephesians 1:3 speaks and for which we joyfully wait. If you are looking for a worldview that really appreciates and values the physical world, you’ll find it in Christianity. No other religion comes close to valuing the physical world like Christianity does.