The Growing Assault on Physical Resurrection

One of the foundational doctrines of the Christian faith that is quietly under assault both in scholarly and popular opinion is the doctrine of the physical resurrection of the body. This is a distinguishing doctrine of orthodox Christian faith. 

Unfortunately, much of popular entertainment draws more from neo-platonic and neo-gnostic views of the afterlife than they do from the Bible. Even many believers speak of the afterlife as if our souls float off to heaven where they live forever in disembodied bliss. Or they talk as though separation from our material bodies is itself a form of spiritual liberation. I recently read that 55% of those who identify as Christian are either unsure of or outright deny physical resurrection. This erosion of confidence in physical resurrection is not only resulting from popular culture. It is also taking root among the teachers of the Church.

Not too long ago I wrote a series of posts to deal with this issue in response to a couple of local Bible Study teachers who were enamored with preterist interpretations. These teachers were particularly influenced by James Stuart Russell's preterist arguments in his book The Parousia published in  1878. Russell is a convincing writer and clearly an intelligent man but unfortunately his interpretive paradigm led to heretical conclusions. Even orthodox teachers such as R.C. Sproul have felt it necessary to address Russell's work (Sproul tried to acknowledge some of Russell's points while offering an orthodox alternative to his conclusion). In the age of the internet this type of material is resurfacing at an accelerated rate forcing the Church to re-address arguments it has long-ago resolved.

The assault on resurrection, however, is not only coming from preterists or the "people in the pews". Some scholars have also rejected the historical doctrine. The latest scholar to do so is David Bentley Hart, an Eastern Orthodox theologian who is no stranger to marginal theological opinions. I wasn't planning to mention his arguments because Hart isn't likely to be much of an influence in the thinking of many people in churches I know. Essentially, Hart argues that our modern assumptions prevent us from properly understanding what ancient people would have understood by the language of resurrection. That is a common tactic lately of those who wish to instantly establish their own novel positions against traditional interpretations. He then argues for his own unique view of what resurrection means.

I had no plans to ever mention Hart or his views but today I read a response to Hart by theologian Brian Mattson that I thought was excellent. I thought Mattson was effective in using very basic observations to punch a Volkswagen sized hole in Hart's assumptions. He does a very good job of showing that physical resurrection has been the doctrine of the Church since the beginning. 

If you are interested in the topic it is worth the read: https://calvinistinternational.com/2018/08/09/ancients-resurrection-david-bentley-hart/

Bodily Resurrection: Part 3 (Theological Significance)

Things have finally settled down enough for me to get to the next installment in the series. In the previous posts, I have attempted to show that both the Old Testament and New Testament clearly teach a physical bodily resurrection. I think there are perhaps better theological arguments against full preterism (that I may explore in future posts) but I have focused on physical resurrection because I think it is the clearest and most straightforward exegetical argument. Even so, physical resurrection is theologically significant in its own right. My goal in this post is to highlight several elements of the theological significance of physical bodily resurrection.

In my view, the most significant theological implication of denying the physical resurrection is that it undermines the role of Christ as redeemer. If the work of Christ merely creates an escape for righteous souls, then sin and death have succeeded in eternally undermining the work of God in physical creation. In preterism, rather than redeeming the fallen creation, Christ simply evacuates His people. It turns the physical and fully human incarnation of Christ into a theological oddity rather than a logically necessary part of the redemptive plan of God. Why become human in the full sense if the mission is merely to provide escape for the soul?

The preterist theology is far less comprehensive with regard to God’s glory in creation than is orthodox theology. In the end, it is much more aligned with a Platonic or Gnostic worldview than the holistic redemptive flow involved in the promises to Adam, Eve, and the prophets. If all prophesy was fulfilled in 70 A.D. and physical bodily resurrection is denied, there is no vindication of God in creation. The notion of redeeming the creative work is essentially discarded. In contrast, notice that in Paul’s theology the restoration of the physical world is part of the broader redemptive work and is closely connected with the glorification of our physical bodies.

"For the creation waits with eager longing for the revealing of the sons of God. For the creation was subjected to futility, not willingly, but because of him who subjected it, in hope that the creation itself will be set free from its bondage to corruption and obtain the freedom of the glory of the children of God. For we know that the whole creation has been groaning together in the pains of childbirth until now. And not only the creation, but we ourselves, who have the firstfruits of the Spirit, groan inwardly as we wait eagerly for adoption as sons, the redemption of our bodies." (Romans 8:19-23)

Unless there is physical salvation as well as spiritual salvation, Christ is not a redeemer of the fallen creation and Christ's role as a second Adam is severely truncated.

Connected to this distortion of Christ’s redemptive role resulting from a denial of physical resurrection is the particular problem of the scope of Christ’s atoning work in relation to the believers as whole persons. Although it is common for people to speak about Christ’s blood being the price paid for our souls, the Bible extends the blood bought purchase and subsequent union with Christ to the whole person, including the body. In 1 Corinthians, while discussing the importance of holiness with regard to our bodies, Paul says, “Do you not know that your bodies are members of Christ?” (1 Corinthians 6:15) He explains further “… your body is a temple of the Holy Spirit within you, whom you have from God? You are not your own, for you were bought with a price. So glorify God in your body.” (1 Corinthians 6:20)

This is tremendously significant. Since our bodies are members of Christ and have been purchased with Christ’s blood it would be most strange that something bought with such a high price and sanctified to the glory of God be discarded to rot in the ground. Even more profoundly, since our bodies are members of Christ, to deny physical resurrection is to assert that sin, death, and the grave retain power over the members of Christ! The implication is that the conquest of Christ over these enemies is either a spiritualization or is incomplete. It is only by recognizing the future fulfillment of the fullness of redemption, including physical resurrection, that we find any meaning or hope in the statements of Paul that “The last enemy that shall be destroyed is death.” (1 Cor 15:26). The hope of the faith is fixed upon that day when the graves are opened and “Death is swallowed up in victory.” (1 Corinthians 15:53, 54)

This obviously raises several questions, not the least of which is the implications it has for the restoration of human beings as image bearers. People were created in the image of God (Genesis 1:26) and as image bearers were designed to reflect the glory of God. As a result of sin, all now fall short of the glory of God (Romans 3:23) and thus fail to properly fulfill one of the purposes for which we were created. Christ, however, who is the second Adam is “the radiance of the glory of God and the exact imprint of his nature” (Hebrews 1:3). As believers are conformed into the image of Christ (Romans 8:29) through the Spirit of God (2 Corinthians 3:18) we are being restored to the fullness of humanity which is a reflection of the glory of the Creator. The biblical promise of physical resurrection in glorified bodies involves the full restoration of humanity as image bearers. Christ, who is the perfection of humanity now has a glorified body (Luke 24:39). It was in this body that He ascended to Heaven (Acts 1:9). At the Last Day when believers are changed into their glorified state our restoration as perfect image bearers will be complete (1 John 3:2).

All of these things connect to a major biblical theme that is directly connected to the hope of the resurrection. Throughout the Bible, and the New Testament in particular, the resurrection is connected to an insistence on holiness and purity. The physical body is important in orthodox theology and is a vessel that God is redeeming and setting apart for His glory. Time and again the apostles conclude from their references to resurrection the importance of living well in this body. Our bodies are a temple of the Holy Spirit and are the means through which we glorify God both now and more perfectly in the future.

Both the rewards and punishments of our life in the body will be justly given in the body. As the early Christian writer Athenagoras pointed out over 1,800 years ago,

“… if faults are judged, is the soul dealt fairly with, supposing it alone to pay the penalty for the faults it committed through being solicited by the body and drawn away by it to its own appetites and motions, at one time being seized upon and carried off, at another attracted in some very violent manner, and sometimes concurring with it by way of kindness and attention to its preservation. How can it possibly be other than unjust for the soul to be judged by itself in respect of things towards which in its own nature it feels no appetite, no motion, no impulse, such as licentiousness, violence, covetousness, injustice, and the unjust acts arising out of these?” ^[1]

We might forgive Athenagoras as being a bit simplistic in his theology if it were not for the very physical emphasis in the teaching of our Lord Himself regarding judgment. Consider the following warnings of Christ,

“And do not fear those who kill the body but cannot kill the soul. Rather fear him who can destroy both soul and body in hell.” (Matthew 10:28)

“And if your hand or your foot causes you to sin, cut it off and throw it away. It is better for you to enter life crippled or lame than with two hands or two feet to be thrown into the eternal fire. And if your eye causes you to sin, tear it out and throw it away. It is better for you to enter life with one eye than with two eyes to be thrown into the hell of fire.” (Matthew 18:8-9 ESV)

“In that place there will be weeping and gnashing of teeth” (Matthew 22:13)

Biblical theology is not merely spiritual. Historically, one of the distinguishing characteristics of Christianity from other religions is a dual emphasis on both the spiritual and the physical. It fends off epicurean and hedonistic tendencies with a profoundly developed spiritual metaphysic, but it likewise pushes back against escapist worldviews that view the physical world as unimportant or illusory. 

Biblical Christianity places a strong emphasis on the goodness of creation and the final redemption of it by God. This is why it is so significant that God does not work out the plan of salvation from the outside-in. Rather than a transcendent salvation, we have an immanent salvation. Amazingly, God determined to redeem His creation from within it!

The doctrine of physical resurrection has profound theological importance on many levels. Although we have only been able to touch on a couple of the more obvious ones in this post I pray it will be food for thought for those who are interested in the topic.

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^[1] Athenagoras, “On the Resurrection of the Dead,” in Fathers of the Second Century: Hermas, Tatian, Athenagoras, Theophilus, and Clement of Alexandria (Entire), ed. Alexander Roberts, James Donaldson, and A. Cleveland Coxe, trans. B. P. Pratten, vol. 2, The Ante-Nicene Fathers (Buffalo, NY: Christian Literature Company, 1885), 160.

Bodily Resurrection: Part 2a (New Testament)

As we saw in the previous article, the doctrine of the resurrection of believers is taught in the Old Testament. The Apostle Paul identified it as a promise upon which the hope of the Jews rested as they earnestly worshiped (Acts 26:6-8).[1] The precise nature of the resurrection, however, was not clear and is one of the things made known through the person and work of Christ (2 Tim. 1:10).

Whatever extent the teaching remained in shadows throughout the Old Testament, the doctrine of the resurrection is a clear and central theme in the New. In fact, the author to the Hebrews lists the doctrine of the resurrection of the dead as one of the elementary and foundational doctrines of Christ (Heb. 6:1-2). It is therefore something all Christians must understand and believe. In the next two posts I hope to show that this New Testament resurrection is undoubtedly a physical bodily resurrection.

Clear Statements Regarding Physical Resurrection:

The teachers who prompted this series of articles accept that resurrection is a central claim of the New Testament but they spiritualize it and deny its physical nature. The New Testament, however, repeatedly makes the explicit claim that the resurrection is physical and bodily in nature.

Paul speaks of the hope of salvation to include the redemption of our bodies in addition to the spiritual blessings we already have when he says, “And not only the creation, but we ourselves, who have the firstfruits of the Spirit, groan inwardly as we wait eagerly for adoption as sons, the redemption of our bodies. For in this hope we were saved...” (Rom. 8:23-24)

Paul has already explained that the power of God displayed in the raising of Christ is the same power through which our bodies will be raised. “If the Spirit of him who raised Jesus from the dead dwells in you, he who raised Christ Jesus from the dead will also give life to your mortal bodies through his Spirit who dwells in you.” (Romans 8:11)

In the longest and most important passage on resurrection Paul emphatically defends bodily resurrection, even addressing the question, “How are the dead raised? With what kind of body do they come?” (1 Cor. 15:35). The Corinthians, influenced by Greek philosophy, could not understand how material bodies could possibly inherit immortality. Paul explains that the resurrection is not merely a reanimation of corpses but that a change takes place that makes our bodies fit for glory. Although these new bodies are spiritual, they are still bodies. Paul says, “So is it with the resurrection of the dead. What is sown is perishable; what is raised is imperishable.” (1 Cor. 15:42). Notice, that which is raised is that which was perishable, namely our bodies.[2]

Paul also affirms the physical nature of our resurrected bodies elsewhere, explaining we will be like Christ. “… we await a Savior, the Lord Jesus Christ, who will transform our lowly body to be like his glorious body, by the power that enables him even to subject all things to himself.” (Philippians 3:20-21). The Apostle John says the same thing more succinctly when he says “We know that when He appears we shall be like Him” (1 John 3:2).

As Murray Harris has said, “In distinctive New Testament usage, resurrection signifies not [only] the reanimation of corpses but the transformation of the whole person into the image of Christ by the power of the indwelling Spirit, in spite of the intervention of death.”^[3] Our lowly bodies will not be discarded but will instead be transformed to be like Christ’s.

Christ’s resurrection body was a physical body (Luke 24:39) and although it was changed, it was the same body He previously had as is demonstrated by the empty tomb as well as the wounds in His hands and side (John 20:27). He ate food, had conversations, and was even mistaken for other people.

Jesus also affirms the physical nature of the resurrection when He says, “Do not marvel at this, for an hour is coming when all who are in the tombs will hear his voice and come out, those who have done good to the resurrection of life, and those who have done evil to the resurrection of judgment.” (John 5:28-29). The emptying of tombs requires the reanimation of the physical body and cannot be a spiritual resurrection.

Preterists often claim Paul’s condemnation of those who denied the resurrection does not apply to them because he wrote before what they think was the resurrection event in A.D. 70. What is clear, however, is that the emptying of the tombs of the righteous and wicked did not happen in A.D. 70. If this day is yet future, then not all prophesy has been fulfilled and preterism cannot be correct.[4]

Resurrection as a Defined Term:

As we have seen, there are several passages that clearly assert that our physical bodies will be redeemed in addition to the spiritual blessings we already possess as believers (Eph. 1:13-14; 2 Cor. 5:5).[5] Support for bodily resurrection, however, is founded on even more than the verses explicitly mentioning our bodies. In fact, all of the New Testament references to resurrection entail a physical bodily event. As good students we must take the time to see how the New Testament authors define the terms they use. When Paul, Jesus, John, etc. use a term like resurrection we must ask what exactly they meant.

There are no examples in the New Testament where resurrection language is used only of the spirit of a person. In fact, scholars who have studied the Jewish literature of the Second Temple period have concluded that 1^st Century Judaism did not have the concept of resurrection without a body.[6] Although Jewish views of the afterlife were diverse and complex, scholar N.T. Wright asserts “if a first-century Jew said that someone had been “raised from the dead,” the one thing they did not mean was that such a person had gone to a state of disembodied bliss…”[7]

The New Testament contains many references to resurrection including over 40 uses of the specific term ἀνάστασις. These references were all understood in their Jewish contexts to involve the raising of the body. When Jesus, Paul and others use the general term resurrection they mean a physical bodily resurrection. Indeed, it was confusion about this Jewish concept in the Greek Church at Corinth that prompted Paul’s extended explanation of the doctrines of resurrection and glorification in 1 Corinthians 15, which I plan to deal with in detail in the next article.

Immortality as a Defined Term:

Likewise, terms related to immortality in the Bible do not carry the Platonic ideas that so strongly influence our current cultural views. These days most people think of immortality as a characteristic of the soul or spirit that is eternal or continues after death. This, however, is not the New Testament view.

There are 3 words in the New Testament that are used to refer to immortality. These terms are never used of the soul or spirit of human beings. They are only applied to entire human beings in relation to the future state of believers. Only God Himself is immortal (1 Tim. 6:16). Human beings gain immortality when they become partakers of the divine nature though their union with Christ and are glorified through the power of God (Rom. 8:30, 38).

Biblical immortality is not the continuation of the spirit after death or into eternity. All human souls will persist after this life, some to glory and some to judgment. Human immortality in the biblical sense is deliverance from the suffering and decay of the flesh and the torment of the Second Death. This is accomplished in our final glorified state. There is never any mention in the Bible of an immortal or glorified human spirit. Biblically, human immortality is directly connected to the hope of the bodily resurrection.

We even see this in various subtle ways. For example, believers who have passed away are often said to be asleep (1 Cor. 15:51; Eph. 5:14). To sleep implies an awakening. The image seems clearly to indicate it is the body rather than the soul primarily in view (2 Cor. 5:1-9). Likewise, we are said to be clothed in our bodies and are longing not to be unclothed (no body) but that we would be further clothed (glorified body), “so that what is mortal may be swallowed up by life.” (2 Cor. 5:4)

Conclusion:

There is much more that could be said regarding the New Testament teaching on this issue but this article is already too long. I pray that it is at least clear that there are several New Testament verses that explicitly teach a physical bodily resurrection. Beyond that, the New Testament concept of resurrection itself entails a physical aspect. Finally, the Biblical concept of immortality is always developed in coordination with the glorification of the body. Having laid this foundation, I plan to focus on Paul’s extended teaching on resurrection in 1 Corinthians in the next article.

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[1] Having been most clearly developed in the Prophets, the resurrection was denied by those, like the Sadducees, who did not accept the writings of the prophets as Scripture.

[2] I will deal extensively with Paul’s argument in 1 Corinthians 15 in the next article.

^[3] Murray Harris, “Resurrection and Immortality: Eight Theses,” Themelios 1, no. 2 (1976): 51.

[4] Russell acknowledges that the reference in John must refer to a literal resurrection. Even in placing the events fully within a Palestinian context, however, he fails to make any adequate case to account for the scope of Christ’s words. Essentially, his position is that almost nothing is known about the events taking place for 60 to 80 years after the end of Acts and so a lot of stuff could have happened. The quotes he uses to support this view are referring to specific knowledge of historical development within the Christian community. It is not true that we have no historical records from that time. One would expect to find references in Greek, Roman, Jewish, or other sources if there was a massive emptying of graves associated with the Roman occupation in Jerusalem. Nothing of the sort is mentioned.

[5] Notice that Ephesians 1:3 establishes that we have every spiritual blessing, yet verses 13-14 indicate that the Holy Spirit is a down payment on us receiving the fullness of our inheritance which we have yet to possess. The full inheritance is the completion of our redemption in glorification.

[6] N.T. Wright, “Resurrection of the Son of God”, especially chapters 3–4.

[7] N.T. Wright, Christian Origins and the Resurrection of Jesus: The Resurrection of Jesus as a Historical Problem.

Bodily Resurrection: Part 1 (Old Testament)

Among the central tenants of orthodox Christianity is the hope of the physical bodily resurrection of believers. The blessed hope that we shall be brought back from the dead as whole persons is a theme that weaves its way throughout both the Old and New Testaments. Unlike the idea which became particularly popular in ancient Greece, where life after death was a spiritual existence freed from the prison of a physical body, the Bible presents the separation of the body and the soul as an unnatural condition brought on by sin and death. The defeat of sin and death in Christ therefore ultimately involves the redemption of both our bodies and our souls. This is a foundational doctrine of the Christian faith.

I recently became aware that certain Bible study groups in my area, having come under the influence of a type of full-preterism, have been questioning if the resurrection will be physical. As I understand it, they believe Paul’s comment, “flesh and blood cannot inherit the kingdom of God, nor does the perishable inherit the imperishable.” (1 Cor. 15:50) implies a denial that the resurrection is physical. In this series of posts, I would like to show that the Bible teaches physical resurrection. In this post, I would like to show that the hope of the physical resurrection can be found in the Old Testament. In Part 2 I will show that the New Testament clearly teaches a physical resurrection. In Part 3 I will explore the theological significance of this truth for the Christian faith.

The Hope of Physical Resurrection in the Old Testament:

The teaching of a physical resurrection is found in the Old Testament although not nearly as clearly as in the New Testament. Indeed, it was a topic of debate among Jews at the time of Christ (Acts 23:8). However, it was apparently not something so difficult to see that only scholars embraced it. For example, Lazarus’ sister Martha expressed her hope, presumably derived from her understanding of the Old Testament, in a future resurrection (Jn. 11:24).

In any case, the apostle Paul makes it clear that the Old Testament without question teaches a twofold doctrine of the resurrection. When he is before Felix at Caesarea Paul says, “…I worship the God of our fathers, believing everything laid down by the Law and written in the Prophets, having a hope in God, which these men themselves accept, that there will be a resurrection of both the just and the unjust.” (Acts 24:14-15). Jesus also confirms that resurrection is an Old Testament teaching in his dispute with the Sadducees (Mt. 22:31-32).

I should point out here that the 1^st Century debate within Judaism was regarding a physical bodily resurrection. These statements by Jesus and Paul must be understood within the context of that doctrinal debate. This alone is sufficient to settle the question regarding the teaching of the Old Testament on the matter. They also have interpretive significance for us because they indicate conclusively that we should expect to find Old Testament passages that address the question.

Implied Old Testament References:

There are a number of Old Testament texts that are at least pointers toward resurrection such as Abraham’s willingness to sacrifice Isaac. As Abraham is preparing to sacrifice Isaac in obedience to God, he says to his men, “Stay here with the donkey; I and the boy will go over there and worship and come again to you.” (Gen. 22:5). The author of Hebrews explains, “He considered that God was able even to raise him [Isaac] from the dead, from which, figuratively speaking, he did receive him back.”  

There are other possible types and figures such as Joseph, etc. in the Old Testament as well as three people who actually were physically brought back from the dead (1 Kings 17:17-24; 2 Kings 4:35, 13:21).

Of course, these texts are not conclusive. Abraham’s circumstances are unique and these other people died again. None of these definitively demonstrates a future hope of bodily resurrection. They do, however, establish a certain pattern that is consistent throughout the Bible. God’s power is frequently demonstrated through the raising of the dead. These signs generally accompany further revelation about God’s redemptive purposes and it is not altogether unfounded to see them as closely connected.

Beyond these, there are many Old Testament texts that contextually imply a hope in a physical resurrection even if they do not directly state it. The Bible commonly uses words in resurrection contexts such as awake, live, rise, to stand up, etc. For example, when David says, “As for me, I shall behold your face in righteousness; when I awake, I shall be satisfied with your likeness.”  (Psalm 17:15) his phrase “when I awake” is best understood as a reference to his confidence that this promise will be fulfilled after his death, that is in the resurrection. Most of the Old Testament texts related to resurrection are of this type. They do not directly spell out the hope of the resurrection but rather assume it. Thankfully, there are a few Old Testament passages that more clearly indicate a hope in a physical resurrection.

Clear Old Testament References:

Job, for example, expresses his confidence that in the end he will see his redeemer in the flesh, even should he die when he says, “For I know that my Redeemer lives, and at the last he will stand upon the earth. And after my skin has been thus destroyed, yet in my flesh I shall see God…” (Job 19:25-26 ESV)

Likewise, Isaiah includes physical resurrection as part of the hope of the deliverance of the Lord, “Your dead shall live; their bodies shall rise. You who dwell in the dust, awake and sing for joy!          For your dew is a dew of light, and the earth will give birth to the dead.” (Isaiah 26:19 ESV)

The prophet Daniel also discusses physical resurrection as part of the events associated with the time of the end, “And many of those who sleep in the dust of the earth shall awake, some to everlasting life, and some to shame and everlasting contempt.” (Daniel 12:2 ESV)

Conclusion:

When we combine these prophesies with the implied texts and the general connection between the imagery of redemption and resurrection (like we see in places like Ezekiel 37 etc.) we can better understand Martha’s confidence. If we look carefully, in the Old Testament we see a glimpse of the hope of physical resurrection which becomes far more explicit in the New Testament. This combined with the confirmation of Paul and Christ assures us that this is a doctrine found in both Testaments. Paul tells us that it is through the coming of Christ and the Gospel that light has been shed on immortality (2 Tim. 1:10). I hope to show in Part 2 that this doctrine which is revealed dimly in the Old Testament is undeniably bright and clear in the New Testament.

Book Review: Scot McKnight: The Heaven Promise

http://christianaudio.com/the-heaven-promise-scot-mcknight-audiobook-download

There has been no shortage of books on heaven in recent years. Some of them have been fairly solid biblical examinations of the doctrine of heaven and others have been fanciful, if not unfortunate stories that stimulate much discussion about the topic while adding very little in the way of biblical wisdom. In his latest book, The Heaven Promise, Scot McKnight explores the most frequently asked questions about the topic including:

1. What about near-death experiences?
2. What about rewards in Heaven?
3. Who will be there?
4. Is God fair?
5. Will there be families in Heaven?
6. What about children who die?
7. What about cremation?
8. What about Purgatory?
9. Will there be pets in heaven?
10. Why should we believe in Heaven at all?

McKnight examines each of these questions with a mixture of storytelling and biblical exegesis. He relies heavily on a combination of quotations from scholars and theologians who have previously written on the topic and anecdotal stories from people he has met or heard about. 

On a few occasions, he points out a few thought provoking observations that are often neglected in discussions on the topic such as the unity of believers or the nature of the Kingdom mandate and how those influence our thinking about Heaven. More generally, however, he is providing answers, observations, and interpretations that are fairly standard within Christian discussions on the topic.

There are various theological questions bearing upon the way McKnight answers his questions that some believers may wish to examine carefully. His understanding, for example, of the nature of the Kingdom and the responsibilities that implies for our current mandate as Christians to pursue the realization of the Kingdom now is certainly a debated point even among conservative believers. His view on this as well as his views on Christ’s descent, cremation, family relationships, and several other matters are commonly held but are not consensus views. Nevertheless, McKnight is free to present his case and he does provide reasons for his views that are developed enough for a popular work such as this.

Some readers will no doubt be charmed by McKnight’s liberal use of adjectives and his slightly schmaltzy descriptions, other might find it mildly annoying. In either case, it is obvious that he is doing his best to capture the imagination of his readers. The narration was mostly well done but at times I am not sure that Jay Greener captured the rhythm and pacing that McKnight intended.

Overall, the book is a vast improvement over the many pop culture treatments of Heaven to which we have been subjected. Unfortunately, however, the book does not add much of any importance to the discussion that one cannot find in other books on the subject written by conservative Christians. The book is likely to be most helpful to those who have not previously studied the biblical teaching on the subject.

* I received a free copy of this book from christianaudio.com as part of their Review Program. Reviews are not required to be positive and the opinions I have expressed are my own.

Painted Fire: The Bible and Spiritual Experience

“For who knows a person's thoughts except the spirit of that person, which is in him? So, also no one comprehends the thoughts of God except the Spirit of God. Now we have received not the spirit of the world, but the Spirit who is from God, that we might understand the things freely given us by God. And we impart this in words not taught by human wisdom but taught by the Spirit, interpreting spiritual truths to those who are spiritual.” (1 Corinthians 2:11-13 ESV)

It is becoming increasingly common for people wanting a deeper experience of God in their lives to seek it in mystical or emotional experiences rather than through the Bible. The irony is that the Bible helps believers experience God in a way far deeper than mystical or emotional experiences can provide. Christ redeems the whole person, not just the intellect or emotions. In Biblical faith our minds are transformed and so are our deepest desires. In Christianity, our “spiritual” experience is crucial but it is never separated from the Wisdom and Truth of God. We achieve the most powerful spiritual experience in our union with Christ through the Word.

The apostle Paul explains us why in the verses quoted at the beginning of this article. Notice first that Paul establishes the transcendence of God. It is not possible for anyone to comprehend the thoughts except the Spirit of God. This fatally undermines the philosophical method of knowing God. Philosophers attempt to know God through a rational analysis of what they observe about the world and the mind. Paul, however, tells us that only the Spirit of God comprehends the thoughts of God. The philosophical method is therefore ultimately doomed to fail. Knowing God is not achievable based upon a purely rational or intellectual method. Does this mean the mystics are correct? No, it does not.

Paul says what is understood is “freely given by God”. The Apostles have received the Spirit of God so that they are able to understand what God wishes to reveal to them. This is a crucial point because it establishes revelation as the source of Divine knowledge. The apostles did not receive their doctrine from men. It was not the result of philosophical speculation or insight. Neither was it the result of religious discipline. It came from the Spirit of God who freely gave it. Since the Apostles experienced direct revelation, it might appear that we might come to know God through a similar mystical experience but what Paul says next is as devastating to mysticism as his earlier comments were to rationalism.

 Paul says “And we impart this in words”. The “this” he refers to are the things freely given, namely the thoughts of God. This is significant because if the Apostles communicate God’s thoughts in words then they are contained in statements that are either true of false (propositions). The revelation of God is therefore rational and must be understood using reason. It also means that we have access to the very thoughts of God through the words of the Apostles, which is the Bible. Through the Word, we have access to a pure knowledge of God because it contains His very thoughts.  

Paul says that the words are not the result of human wisdom but are “taught by the Spirit.” Not only does the Spirit give these truths but also interprets them for those who are “spiritual”. We see therefore that the work of the Holy Spirit is required both in the giving of Scripture and in the spiritual rebirth of the believer who receives the Word. The Spirit prepares the minds of the believer to receive His Word. We therefore have a subjective (new birth) and objective (Bible) component of our experience of God. Biblical Christianity therefore rejects both pure mysticism and pure philosophy as legitimate ways to know or experience God. Both experience and reason are required, neither is autonomous, both are subjected to the rule of Christ.

This is an amazing thing to consider. When we read or hear a statement from the Bible what happens? Our physical sensations of the scribbles on the paper or the sound waves are transformed into a thought in our minds. Remarkably, Paul tells us that this thought, to the extent that it actually conforms to the Word of God, is also a thought in the eternal mind of the transcendent God. This is why Paul can make the bold claim a few verses later “we have the mind of Christ” (1 Cor. 2:16).

By meditating on the Word, we experience within same action the combination of intimate communion with God and rational, conscious activity. It is a remarkable thing to claim that Sprit, working through the Word, transfers the very thoughts of God to our minds. The New Testament frequently discusses the mystical union of the believer with Christ as an objective reality. It is, however, something we can experience in a special way through our meditation upon His Word. Philosophy and mysticism can never elevate beyond our creaturely mind and feelings. The Bible, however, provides access to the mind of the Creator.

I cannot imagine a deeper or more satisfying experience of God than what Paul describes. The Word of God is what deepens and sustains our experience of God as we live out the Christian life. The Puritan Thomas Manton put it this way, “he that labors must have his meals, otherwise he will faint.” Adding, “Painted fire needs no fuel.” There are many who appear to be on fire for Christ but if their zeal is not fueled by the Word of God, then I fear it will either soon burn out, or it is merely painted fire that provides no true light or heat.

Review: Kevin DeYoung, Taking God at His Word (Why the Bible Is Knowable, Necessary, and Enough, and What That Means for You and Me)

http://christianaudio.com/taking-god-at-his-word-kevin-deyoung

The doctrine of the Bible has inspired books in every generation, especially since the Reformation. This new book by Pastor Kevin DeYoung offers no revolutionary new information or perspectives. He did not intend it to do so. What it does do, however, is an excellent job of providing a short, clear, and solid introduction to what the Bible teaches about itself. The average Christian is not likely to have the time or inclination to plow through the voluminous historical resources on the doctrine of the scripture. However, average Christians more than anyone else need to have a firm foundation in these truths if our churches are to be healthy.

Pastor DeYoung has written a wonderful little book that I believe will be a great resource to those looking for an introduction to the doctrine of the Bible. It is short without shortchanging the reader and is straightforward without being dumbed-down. He structures the book around the four traditional major attributes of scripture using the S.C.A.N. acrostic. The emphasis of the book is the Sufficiency, Clarity, Authority, and Necessity of the Scripture showing not only the doctrinal truths involved but also the practical implications of each of them. Recognizing that there is much more to the topic than he was able to say in 150 or so pages, he includes an appendix of additional books that will be helpful to those who wish to study the topic further.

The writing was well done and the personality of pastor DeYoung comes through without distracting from the message. I listened to the audiobook version narrated by Lee DeYoung who I thought did a good job with the reading. Of course, no book is perfect. Even so, in light of the overall quality of the book, whatever quibbles I might have border on being pedantic. It is a great introduction to an important topic.

This book addresses an important need in our churches today. Pastor DeYoung has written a clear, readable, and well-written summary of what the Bible teaches about itself that is accessible to the average reader. It is the sort of book that we should share. I think it would be particularly helpful to newer believers who have not yet read widely enough in the Bible to have a sense of the fullness of this important doctrine. One of the most useful books I have read this year and I expect to recommend it often.

* I received a free copy of this book from christianaudio.com as part of their Reviewers Program. Reviews are not required to be positive and the opinions I have expressed are my own.

30 Things the Gospel is NOT

One of the Devil’s favorite tactics is to create confusion by manipulating the definitions of words so that they are no longer clear. When language becomes muddy so does our ability to understand the thoughts the words represent. One of the things that weigh most heavy on my heart is when I encounter people who are convinced they are trusting in the Gospel, but what they believe is a mixture of confusion and is not what the Bible teaches. I have had a couple of these experiences this week and it got me thinking about the various confusions I have come across or heard about regarding this.

In just a few minutes I was able to list 30 things just off the top of my head that are not the Gospel but that I have heard presented as such. Some of these are blatant falsehoods while others are connected to, flow from, or are related to the Gospel. It is also true that some of these are connected to our salvation and are biblical but none of these is the Gospel.

The Gospel is NOT:

1. A feeling
2. A portal to magical power
3. Following the example of Jesus
4. Living a moral or good life or being nice
5. Opposition to homosexuality
6. A promise of physical healing
7. A promise of wealth
8. Conservative politics
9. Liberal politics
10. Your testimony
11. Social compassion
12. Environmental consciousness
13. Opposition to abortion
14. A system of philosophy
15. A religious system
16. Unfinished, incomplete or waiting for you to finalize it
17. A method of ministry
18. Raising a Christian family
19. Prayer
20. Keeping the 10 commandments
21. Church attendance
22. Being at peace with your “inner self”
23. A membership card
24. A relationship
25. Having a purpose filled life
26. Engaging the culture
27. God responding to us
28. A set of rules
29. Evangelism
30. A life we live

The Gospel is not something we do. It is not a set of rules or standards. It is not a process or an experience. We contribute nothing to it. The word Gospel means “good news” and it is the good news about something that God has done. It is the message of a theological and historical fact of something already completed.

The bad news is that all people are sinners and will stand in judgment before a holy God. All of us are guilty and deserve to be convicted and punished. The good news of the Gospel, however, is that Jesus Christ, the righteous One, sent by God the Father, lived a perfect life in the flesh, not for His own sake but for His people. He did what we by nature could not do for ourselves. Having lived a life of perfect obedience, He offered Himself as a perfect sacrifice to satisfy the justice and the righteousness of God. God accepts this sacrifice on behalf of those united to Christ though faith.

The Gospel is something God has done. We either accept it in faith or reject it. Once we accept it, many things will flow from it but it remains nevertheless the objective work of God in Christ. When we share or preach the Gospel, we share or preach what God has done in Christ.

If God is Sovereign Why Was The Cross Necessary?

As Christians, we see the work of Christ on the cross as the only solution to the problem of sin. We believe that Christ had to die in order for any sinners to be saved. If God is completely sovereign over all things, however, why is atonement necessary? Why could God not simply decide that He would forgive somebody’s sins if He wanted?

The answer to the question lies not in any limitation of God’s sovereign power but rather in the essence of His character. The Bible teaches that God is sovereign (Ps. 135:6, Ps. 115:3, Is. 46:10). Nothing outside of God limits His power. He is, however, self-limited. God cannot act contrary to His own nature or He would cease to be the God revealed in His Word. The God of the Bible is perfect in all of His attributes. He is perfectly holy, just, and true. His power is therefore always consistent with those attributes, always consistent with who He is, and there is no shadow of turning with Him (Jas. 1:17).

This idea of divine self-limitation is not speculative theology, it is revealed in the Bible in several places. It is perhaps most clear in the sixth chapter of Hebrews where the writer explains that God could not swear by any name greater than His own and that He cannot lie (Heb. 6:13-18). God does what He wills but always does it in a way that is true to who He is. The Bible reveals that not only is God sovereign, but He is also holy, righteous, and just (Is. 6:3, Is. 5:16, Job 37:23).

The perfection of God makes the atonement necessary because God cannot be righteous if He allows sin to go unpunished. Unlike Islam, which teaches that Allah can simply use his sovereign power to disregard the sinfulness of those he chooses and allow them into paradise, the Christian God does not undermine His own law (thus denying His holy character) in order to do so. God is so holy that any sin is a form of cosmic rebellion and if God did not punish such treason, His righteousness and justice are compromised.

Suppose that a man was a guilty of a brutal crime such as rape or murder and the evidence of his guilt was unquestioned. Now, suppose that the man is brought before a judge and despite the evidence, the judge decides to let him go. Not only does the judge let him go, but gives him great honors and comforts. We all agree this would be a great injustice and an unrighteous judgment. In the case of salvation, the offensiveness of the crime is far worse and the mercy of the court is a far more outrageous pardon.

This brings us to one of the most fundamental theological problems for fallen humankind. How is it possible for a holy, righteous God to save sinners without being unjust? How can God fulfill the promises He has made to rebellious sinners without compromising His own perfect character?

The answer is the Gospel. The apostle Paul explains in the letter to the Romans:

“…all have sinned and fall short of the glory of God, and are justified by his grace as a gift, through the redemption that is in Christ Jesus, whom God put forward as a propitiation by his blood, to be received by faith. This was to show God's righteousness, because in his divine forbearance he had passed over former sins. It was to show his righteousness at the present time, so that he might be just and the justifier of the one who has faith in Jesus.”  (Romans 3:23-26)

It was not enough for sinners simply to be pardoned; they must be justified in a way that is consistent with the righteousness of God. Since none are righteous and all have sinned the solution had to come from God (Rom. 3:10, Eph. 2:4-5), while the only appropriate representative to provide atonement had to be human (Rom. 5:15, 8:3-4). Therefore, God was pleased to offer salvation through faith in the God-man Jesus Christ. Our sins, however, are not simply ignored.

Notice what Paul says about this atoning sacrifice, “This was to show God's righteousness, because in his divine forbearance he had passed over former sins.” In order for the righteousness of God to remain uncompromised, He had to judge sin. The suffering of Christ was a demonstration of God’s holy wrath against sin so that no valid charge of injustice or unrighteousness can be made. This is why Paul says Christ is a “propitiation”, which means that He satisfies the wrath of God. All sin is therefore justly punished; the question is if Jesus pays for our sin or if we will have to pay the penalty ourselves.

Paul goes on to say, “It was to show his righteousness at the present time, so that he might be just and the justifier of the one who has faith in Jesus.”  Because of the atoning work of Jesus Christ, God is both just and the justifier of sinners. The cross is where God’s mercy and His justice come together.

The atonement is necessary in order to for a holy God to save sinners without compromising His justice. He does not act contrary to His own nature. Salvation is the result of God’s sovereignty, but not as an expression of brute power. Instead, God’s sovereign work in the salvation of sinners is a demonstration of His love and mercy.

The perfect balance of power and love that is expressed in the cross of Jesus Christ is not only a theological necessity but is a great comfort to believers. Since God’s righteousness, grace, and power are all perfectly displayed in Christ, we can look to the cross as assurance that God will keep His promises (Rom. 8:32). Christians are not hoping on the whim of a changing God for their salvation. We trust in the promises of a perfect, righteous, holy, and loving God who has already demonstrated His commitment to those whom He loves.

How to Use the Bible for Devotional Reading

In the last post, I suggested that those who are serious about their spiritual growth should stop using “devotionals” and instead focused on devotional reading of the Bible. Using the Bible for devotions does not take much more (if any) time than using other books but the results are worth the effort. In this post, I would like to offer some practical suggestions on how to get started.

What is it?

The purpose of devotional reading is slightly different from critical reading (the kind of reading we do for study). Devotional reading is not so much an examination of the text as it is an apprehension of the text. Of course, devotional reading should be built upon a correct understanding of the text but the emphasis is on applying what we do understand rather than studying. This is why devotional reading cannot replace Bible study. The two are complimentary. As we grow in our understanding through study, our devotional life will be deeper because we will be seeking to connect and apply even more of God’s Word. Likewise, as we grow in our devotional life, we will begin to have a better understanding of the relevance and importance of the doctrines we learn from studying. Devotional reading is about our submission to the text and our desire for the Holy Spirit to change our lives through its truth.

Where to begin?

A common question is where to start. Often, people want to begin at Genesis 1 and read straight through. If you have that type of discipline great, but most people do not. For those new to devotional reading I suggest beginning with Proverbs or James. Both of these books are rich with practical application of Biblical wisdom for daily life that can be examined in short sections. This is not where I would recommend a person begin to study, but I have found that people who are new to reading devotionally find it easier to identify points of application in these books than in most others.

How Does it Work?

The Bible is like a field planted by God that yields spiritual food to those who labor there. If we keep that in mind, we can easily remember the four steps to this method with the acronym R.E.A.P.

1. Read
2. Examine
3. Apply
4. Pray

Step 1. Read

The first step in the reading process is praying for God to bless your devotion. Then, if you are unfamiliar with the book you want to use you should quickly read the whole book just to get a feel for how it flows. You do not have to do this all at once but it is better to read large chunks. Trust me, taking the time to read the book first will pay off later, if it takes a few days or a week that is OK. Be sure to read large sections if you cannot read the whole book and do not try to study or figure anything out, just get a feel for what is going on in the book and how it flows. If you are already familiar with the book, the pre-reading is not necessary.

Once you have a general idea about the book, you can begin a more focused reading. Each day, read a passage that contains a single unit of thought. In most books, this is typically not a single verse or sentence. In the New Testament letters for example, it will usually be a paragraph. In Proverbs and James, it is usually a cluster of verses. This tends to be where people have a hard time because our tendency is to want to stop and focus on each verse. Do not put too much pressure on yourself. If you find yourself constantly wanting to stop after each verse, just read the next one and think about how they fit together. With practice, it starts to get easier to see where these divisions are. Just do your best to try to expand beyond single verses while staying within a paragraph.

Step 2. Examine

The next step is to examine what you read. In this step, you are looking to identify what is clear from the passage. If there is something that is unclear, such as a figure of speech, a particular vocabulary word, or reference then you might want to make note of it and come back to it in your Bible study time. For the purpose of the devotional exercise, however, you want to focus on what is  clear from the passage.

1. Is there a promise given?
2. Is there a sin exposed?
3. Is there an instruction or command given?
4. Is there a truth about the Father, Jesus, or The Holy Spirit revealed?
5. Is there something that is clear but seems strange?

Step 3. Apply

In this step, you work out the significance of what you understand from the passage for you personally. This is the bridge between merely reading the Bible and submitting to its authority over your life. This step is what makes it truly devotional because it is at this point that you are devoting yourself to living by the Word.

1. If promises are given, are they for all believers generally? How do they apply to me?
2. If there is sin exposed am I guilty and in need of forgiveness and repentance?
3. If there is an instruction or command given, how does it apply to my life and circumstances, and how do I faithfully respond?
4. If truth about God is revealed how does it help me know Him and serve Him better?
5. We will address those things that seem strange in the next step.

Step 4. Pray & Meditate

Pray

In this step, you pray through the passage you are reading. The Christian life can only be lived through the power of the Lord and if we are serious about being transformed through our devotional time, we must seek Christ’s help through prayer. Praying the actual words of God helps keep us disciplined and focused so that we avoid developing a lazy, shallow, or selfish prayer life.

To do this, simply work your way through the passage taking each statement and rephrase it as a prayer. In order to avoid self-centered prayers, formulate each statement as both a personal prayer and a prayer for others. You might know someone in particular who could use the prayer or it could be a general prayer. Usually, the more specific you can be the better.

You can apply any passage in prayer many ways but let us look at an example:

“2 Count it all joy, my brothers, when you meet trials of various kinds, 3 for you know that the testing of your faith produces steadfastness. 4 And let steadfastness have its full effect, that you may be perfect and complete, lacking in nothing.” (James 1:2-4, ESV)

“Father, forgive me for my grumbling and my complaining. Forgive me for the weakness of my faith and the lack of my maturity and trust in you. Father please give me the faith to count it as joy when I meet trials of various kinds. Remind me Lord that the testing of my faith will produce steadfastness. Let me, a sinner who has inherited all things through the suffering of my savior, not shrink from enduring suffering for a short time. Help me depend entirely upon you so that my faith might produce steadfastness and I pray Lord that steadfastness would have its full effect and that I will be made complete, lacking in nothing because I have you. Father, I know that many brothers and sisters are facing trials far worse than I. I pray that they would be encouraged and strengthened. I pray that your name would be glorified through the testimony of their faithfulness.”

Notice that it is not any kind of rote formula but you want to stick closely to the actual words used by the Holy Spirit. The key is that you are organizing your devotional prayer life around the specific teaching of the Word of God. I promise you that if you do this it will expand and deepen your prayer life and your appreciation for the Bible.

Meditate

The last part of the “prayer” step is ongoing meditation. Throughout the day try to take every chance you get to think about the truths, you encountered during your devotional time. As you reflect on your reading, you may be surprised how many connections you can make. This brings me back to #5 from the Apply step. When we read the Bible there are often little details that just do not seem to fit in the way we expect. You should consider it a blessing whenever you run across one of those because they are like treasure maps! The more time you spend in the Word the more of these details you will notice. Often, it will require study to uncover the fullness of these gems, but if you just think about them carefully, they will draw you deeper into the Word.

I have written about this a few times before but let me just give you one more example here:

I was in the Spirit on the Lord's day, and I heard behind me a loud voice like a trumpet 11 saying, “Write what you see in a book and send it to the seven churches, to Ephesus and to Smyrna and to Pergamum and to Thyatira and to Sardis and to Philadelphia and to Laodicea.”

12 Then I turned to see the voice that was speaking to me, and on turning I saw seven golden lampstands, 13 and in the midst of the lampstands one like a son of man, clothed with a long robe and with a golden sash around his chest. (Revelation 1:10-13, ESV)

Notice the way that verse 12 is worded, “then I turned to see the voice”. Does that not sound strange to you? How do you see a voice? Is this just a quirk of ancient language? Maybe, but until you study it you will not know. What you can do throughout the day, however, is to think about this passage and what is happening. Why does John record it that way? Who is the voice? Obviously, Jesus is the voice. That is interesting and opens up a whole series of questions. What does a voice do? What is this voice doing? How do those things relate to Christ? Is there a connection between Jesus as The Word and Him being described here as the voice? Are there other places in scripture where God is associated with sound? Where else is God associated with voices?

Perhaps you can see that something as simple as this can open up all sorts of potential connections within the Bible. You may find in study that some of these were dead ends but throughout the process, you will be absorbed in thinking deeply and devotionally about what the Bible teaches and how it does so.

If you follow this process or something similar I am confident that you will be further ahead than spending the same amount of time reading an off the shelf “devotional”. I promise that believers who are looking to grow spiritually who do this type of devotional reading along with regular Bible study (preferably with other believers in a local church) will not be disappointed.