Published on February 15, 2010
Is it possible to talk too much about the cross?
I ask this question only because some preachers and writers and teachers seem to talk about the cross a lot. Some do so almost continually. We can understand why they might carry on in this way because we know the primacy and weight of Calvary. But there are still times this thought crosses many of our minds: “Great, so I understand the cross is important. But can’t we move on to the next topic?”
We say this sort of thing when we feel our faith is about more than Jesus. And in one sense, we can say this is true. Our faith is about God’s glory, and our joy, and loving others, and meeting the needs of the oppressed, and being made holy, and sojourning through life, and laying up treasures in heaven, and all sorts of other things. In this way, we are saying the expression of our faith is about many things.
But in another sense, the entirety of our faith is about Jesus. God’s grand, redemptive story begins with a foretelling of the coming Seed. His chosen servants foreshadow His mission. His prophets herald His arrival. As history progresses onward, we begin to see the entirety of God’s revelation to humanity as pointing towards the advent of the Messiah. This is perhaps why Paul says, “All the promises of God find their Yes in Him” (2 Cor 1:20). In this second kind of way, we are saying the purpose of our faith is about one thing: Jesus.
So when we find the purpose of our faith is about Jesus, we have to ask ourselves the question: why is this so? What is it about the person of Jesus, the mission of Jesus, the work of Jesus, which makes Him the reason for our faith? And this is what leads us to the cross.
Here’s why the cross matters: It is at the cross that we see God most clearly. If history were the vastness of space, the cross would be its brightest star. We see the fullness of God’s being most clearly at the cross. We see the fullness of His active purposes most clearly at the cross.
At the cross…
…We see God’s sovereignty—reigning with absolute control over humanity’s greatest sin.
…We see God’s purpose—making known the mystery of His will prepared before time.
…We see God’s plan—to unite all things, on heaven and on earth, in Him.
…We see God’s judgment—requiring recompense for guilt.
…We see God’s holiness—demanding the perfect sacrifice.
…We see God’s power—crushing the Son of God according to the purpose of His will.
…We see God’s wrath—punishing the wretchedness of sin.
…We see God’s sorrow—wailing as only a forsaken son can.
…We see God’s mystery—the Son, as God, separated from the Father, committing His Spirit to God.
…We see God’s compassion—pleading to the Father to forgive the ignorant.
…We see God’s gift—His one and only Son, bruised and broken on our behalf.
…We see God’s mercy—making unrighteous sinners righteous.
…We see God’s love—Christ dying for sinners.
…We see God’s rescue operation—delivering us from the domain of darkness to the kingdom of His Son.
…We see God’s proposal—pledging Himself to His bride forever.
…We see God’s revelation—the Word of God speaking His last so He might speak on behalf of many.
…We see God’s victory—disarming His enemies, putting them to shame, and triumphing over them.
…We see God’s glory—the name of the Father being magnified for the sake of all peoples.
But seeing God most clearly is not an end to itself. If it were, then the point of all history would be our own clarity of sight. But that is not history’s purpose. Everything exists for Jesus, so that in everything He might preeminent. We study the Scriptures to know more of God. We look forward with great hope to the day we will see Him face to face. But in the here and now, we know God most fully when we look upon the person and work of Jesus on the cross.
It is only when we behold the Son of God most clearly that we can magnify Him most fully, acknowledging His preeminence in all things, which reflects more brightly the reality of His glory. This is why one day every knee will bow and every tongue will confess that Jesus Christ is Lord, because on that day, all will see Him as He is, either toward our greatest joy or our greatest sorrow.
So if you preach and teach about the cross, remember that we, as your people, need the lens of your preaching to continually focus our hearts on the crucified Son of God. And if we hear or read about the cross and wonder what is next, that we’re ready to move beyond it, let us remember that the cross matters for our yesterday, and our today, and our tomorrow.
And let us always hold the best of our hearts, the fullness of our hearts, for the One whose scars will testify for eternity to the glory and horror of that day that made possible the one day we will enjoy with Him forever.
Wednesday, March 10, 2010
Tuesday, March 9, 2010
Are You A Stuffed Christian? from the Daily Spurgeon
How like to a Christian a man may be and yet possess no vital godliness! Walk through the British Museum, and you will see all the orders of animals standing in their various places, and exhibiting themselves with the utmost possible propriety. The rhinoceros demurely retains the position in which he was set at first, the eagle soars not through the window, the wolf howls not at night; every creature, whether bird, beast, or fish, remains in the particular glass case allotted to it; but you all know well enough that these are not the creatures, but only the outward semblances of them. Yet in what do they differ? Certainly in nothing which you could readily see, for the well-stuffed animal is precisely like what the living animal would have been; and that eye of glass even appears to have more of brightness in it than the natural eye of the creature itself; yet you know well enough that there is a secret inward something lacking, which, when it has once departed, you cannot restore.
So in the churches of Christ, many professors are not living believers, but stuffed believers, stuffed Christians. There is all the external of religion, everything that you could desire, and they behave with a great deal of propriety, too; they all keep their places, and there is no outward difference between them and the living, except upon the vital point, the life which no power on earth could possibly confer. There is this essential distinction, the life is absent. It is almost painful to watch little children when some little pet of theirs has died, how they can hardly realize the difference between death and life! Your little boy’s bird moped for awhile upon its perch, and at last dropped down in the cage; and do not you remember how the little fellow tried to set it up, and gave it seed, and filled its glass with water, and was quite surprised to think that birdie would not open his little eye upon his friend as it did before, and would not take its seed, nor drink its water! Ah, you had at last to make him know that a mysterious something had gone from his little favourite, and would not come back again. There is just such a spiritual difference between the mere professor and the genuine Christian. There is an invisible, but most real, indwelling of the Holy Spirit, the absence or the presence of which makes all the difference between the sinner and the saint.
So in the churches of Christ, many professors are not living believers, but stuffed believers, stuffed Christians. There is all the external of religion, everything that you could desire, and they behave with a great deal of propriety, too; they all keep their places, and there is no outward difference between them and the living, except upon the vital point, the life which no power on earth could possibly confer. There is this essential distinction, the life is absent. It is almost painful to watch little children when some little pet of theirs has died, how they can hardly realize the difference between death and life! Your little boy’s bird moped for awhile upon its perch, and at last dropped down in the cage; and do not you remember how the little fellow tried to set it up, and gave it seed, and filled its glass with water, and was quite surprised to think that birdie would not open his little eye upon his friend as it did before, and would not take its seed, nor drink its water! Ah, you had at last to make him know that a mysterious something had gone from his little favourite, and would not come back again. There is just such a spiritual difference between the mere professor and the genuine Christian. There is an invisible, but most real, indwelling of the Holy Spirit, the absence or the presence of which makes all the difference between the sinner and the saint.
Monday, March 8, 2010
The Second Man by Sinclair Ferguson
“Jesus Christ comes into the world and takes on our flesh as the second man through whom God would deal with entire groups of men and women. The last Adam would accomplish the work on our behalf that we could not accomplish ourselves. But it would have to be accomplished within our flesh and blood, and it would have to last forevermore. . . . Do you remember how the writer to the Hebrews puts it? ‘Since therefore the children share in flesh and blood, he himself likewise partook of the same thing, that through death he might destroy the one who has the power of death, that is, the devil, and deliver all those who through fear of death were subject to lifelong slavery’(Heb. 2:14-15).”
- Sinclair Ferguson, “Christ, the Sin-Bearer” in Atonement, ed. Gabriel N. E. Fluhrer (Phillipsburg, NJ: P & R Publishing, 2010), 110-111.
- Sinclair Ferguson, “Christ, the Sin-Bearer” in Atonement, ed. Gabriel N. E. Fluhrer (Phillipsburg, NJ: P & R Publishing, 2010), 110-111.
The Meaning of the Gospel by Tim Keller
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.
1. The gospel is the good news of gracious acceptance. Jesus lived the life we should live. He also paid the penalty we owe for the rebellious life we do live. He did this in our place (Isaiah 53:4-10; 2 Cor 5:21; Mark 10:45). We are not reconciled to God through our efforts and record, as in all other religions, but through his efforts and record. Christians who trust in Christ for their acceptance with God, rather than in their own moral character, commitment, or performance, are simul iustus et peccator- simultaneously sinful yet accepted. We are more flawed and sinful than we ever dared believe, yet we are more loved and accepted than we ever dared hope at the same time.
Without this unique understanding of grace-salvation, religions have to paint God as either a demanding, holy God who is placated by back-breaking moral effort, or as what C.S. Lewis calls ‘a senile, old benevolence’ who tolerates everyone no matter how they live. The problem is that if I think I have a relationship with God because I am living morally according to his standards, it does not move me to the depths to think of my salvation. I earned it. There is no joy, amazement, or tears. I am not galvanized and transformed from the inside. On the other hand, if I think I have a relationship with God because the Divine just embraces us all, no matter what how we live— that also does not move me to the depths. I simply have the attitude of Voltaire, who, on his deathbed famously said, “Of course God forgives—that’s his job.” Any effort to take away the idea of Christ’s substitutionary atonement and replace it with a moralism (i.e., being moral, working for others, imitating Jesus) robs the gospel of its power to change us from the inside out.
The gospel is, therefore, radically different from religion. Religion operates on the principle: “I obey, therefore I am accepted”. The gospel operates on the principle: “I am accepted through Christ, therefore I obey.” So the gospel differs from both religion and irreligion. Not only can you seek to be your own ‘lord and savior’ by breaking the law of God (i.e., through irreligion), you can also do so by keeping the law in order to earn your salvation (i.e., through religion). A lack of deep belief in the gospel is the main cause of spiritual deadness, fear, and pride in Christians, because our hearts continue to act on the basis “I obey, therefore, I am accepted.” If we fail to forgive others–that is not simply a lack of obedience, but a failure to believe we are saved by grace, too. If we lie in order to cover up a mistake–that is not simply a lack of obedience, but a failure to find our acceptance in God rather than in human approval. So we do not ‘get saved’ by believing the gospel and then ‘grow’ by trying hard to live according to Biblical principles. Believing the gospel is not only the way to meet God, but also the way to grow into him.
2. The gospel is the good news of changed lives. Paul says to Christians, ‘your life is hid with “Christ in God’ (Col 3:3), and in numerous places he says that we are now ‘in on the one hand, that the Father accepts us in Christ and treats us as if we had done all that Jesus has done (cf. Col 3:2a). But this is also means Christ’s life comes into us by the Spirit and shapes us into a new kind of person. The gospel is not just a truth about us that we affirm with our minds, it is also a reality we must experience in our hearts and souls.
For example, In 2 Corinthians 8 and 9 Paul wants the people to give an offering to the poor. He says, “I don’t want to order you. I don’t want this offering to simply be the response to my demand.” He doesn’t put pressure directly on the will (saying ‘I’m an apostle and this is your duty to me!’) nor pressure directly on the emotions (telling them stories about how much the poor are suffering and how much more they have than the sufferers). Instead, Paul vividly and unforgettably says, “You know the grace of our Lord Jesus Christ, that though he was rich, yet for your sakes he became poor, so that you through his poverty might become rich” (2 Cor 8:9). When he says ‘you know the grace’—he uses a powerful image, bringing Jesus’ salvation into the realm of money and wealth and poverty. He moves them by a ‘spiritual recollection’ of the gospel. Paul is saying, ‘Think on his costly grace. Think on that grace until you are changed into generous people by the gospel in your hearts.’ So the solution to stinginess is a re-orientation to the generosity of Christ in the gospel, where he poured out his wealth for you. Now you don’t have to worry about money—the cross proves God’s care for you and gives you security. Now you don’t have to envy any one else’s money. Jesus’ love and salvation confers on you a remarkable status—one that money cannot give you.
Paul does the same thing in Ephesians 5:25ff, where he urges husbands to be faithful to their lives. What is the point? What makes you a sexually faithful spouse, a generous-not avaricious- person, a good parent and/or child is not just redoubled effort to follow the example of Christ. Rather, it is deepening your understanding of the salvation of Christ and living out of the changes that understanding makes in your heart—the seat of your mind, will, and emotions. Faith in the gospel re-structures our motivations, our self-understanding and identity, and our view of the world. Behavioral compliance to rules without heart-change will be superficial and fleeting. The gospel changes your heart.
3. The gospel is the good news of the new world coming. The plot-line of the Bible is:
1) God created the world,
2) The world and humanity fell into sin and decay,
3) But God sends his Son to redeem the world and create a new humanity, and
4) Eventually the whole world will be renewed. Death, decay, injustice, and suffering will be all removed.
The gospel then is not just about individual happiness and fulfillment. It is not just a wonderful plan for ‘my life’ but a wonderful plan for the world. It is about the coming of God’s kingdom to renew everything. Gospel-centered churches do not only urge individuals to be converted, but also to seek peace and justice in our cities and in our world
Christ wins our salvation through losing, achieves power through weakness and service, and comes to wealth via giving all away. Those who receive his salvation are not the strong and accomplished but those who admit that they are weak and lost. This pattern creates an ‘alternate kingdom’ or ‘city’ (Matt.5:14-16). in which there is a complete reversal of the values of the world with regard to power, recognition, status, and wealth. When we understand that we are saved by sheer grace through Christ, we stop seeking salvation in these things. The reversal of the cross, therefore, liberates us from bondage to the power of material things and worldly status in our lives. The gospel, therefore, creates a people with a whole alternate way of being human. Racial and class superiority, accrual of money and power at the expense of others, yearning for popularity and recognition–all these things are marks of living in the world, and are the opposite of the mindset of the kingdom Luke 6:20-26).
Conclusion
All of the above are important ‘perspectives’ on the gospel. The first stresses the doctrinal content of the gospel. The gospel is the news that Jesus Christ died and rose for our salvation in history. The second stresses the personal individual impact of the gospel. The gospel is a transforming grace that changes our hearts and inmost motives. The third stresses the social impact of the gospel. The gospel brings a new ‘order’ in which believers no longer are controlled by material goods or worldly status and have solidarity with others across customary social barriers. These 3 three ‘perspectives’ are all Biblical and should be kept together. There is a tendency for Christians and churches to focus on just one of these perspectives and ignore the others. However they are inseperable and inter-dependent on one another.
If, for example, you stressed the social perspective to the exclusion of others, you might call loudly for social justice, but your ministry will not convert people and give them the changed lives they need to persevere in humbly serving the needs of the poor. If you stress the doctrinal perspective to the exclusion of the experiential and social, you might have a ministry that is doctrinally accurate but it will not produce changed lives, so why should anyone believe your doctrine? If you over-stress the personal perspective, you might ‘psychologize’ the gospel so that it is presented as strictly a way for an individual to overcome his or her guilt and unhappiness. But it will not get the person out of him or herself—which is what you need most to be happy. We were built by God for service. All three perspectives are necessary. This full approach to the gospel creates a church that does not fit neatly into the traditional ‘conservative/sectarian’ nor ‘liberal/mainline’ categories.
The gospel is the dynamic for all heart-change, life-change, and social-change. Change won’t happen through ‘trying harder’ but only through encountering with the radical grace of God.
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.
1. The gospel is the good news of gracious acceptance. Jesus lived the life we should live. He also paid the penalty we owe for the rebellious life we do live. He did this in our place (Isaiah 53:4-10; 2 Cor 5:21; Mark 10:45). We are not reconciled to God through our efforts and record, as in all other religions, but through his efforts and record. Christians who trust in Christ for their acceptance with God, rather than in their own moral character, commitment, or performance, are simul iustus et peccator- simultaneously sinful yet accepted. We are more flawed and sinful than we ever dared believe, yet we are more loved and accepted than we ever dared hope at the same time.
Without this unique understanding of grace-salvation, religions have to paint God as either a demanding, holy God who is placated by back-breaking moral effort, or as what C.S. Lewis calls ‘a senile, old benevolence’ who tolerates everyone no matter how they live. The problem is that if I think I have a relationship with God because I am living morally according to his standards, it does not move me to the depths to think of my salvation. I earned it. There is no joy, amazement, or tears. I am not galvanized and transformed from the inside. On the other hand, if I think I have a relationship with God because the Divine just embraces us all, no matter what how we live— that also does not move me to the depths. I simply have the attitude of Voltaire, who, on his deathbed famously said, “Of course God forgives—that’s his job.” Any effort to take away the idea of Christ’s substitutionary atonement and replace it with a moralism (i.e., being moral, working for others, imitating Jesus) robs the gospel of its power to change us from the inside out.
The gospel is, therefore, radically different from religion. Religion operates on the principle: “I obey, therefore I am accepted”. The gospel operates on the principle: “I am accepted through Christ, therefore I obey.” So the gospel differs from both religion and irreligion. Not only can you seek to be your own ‘lord and savior’ by breaking the law of God (i.e., through irreligion), you can also do so by keeping the law in order to earn your salvation (i.e., through religion). A lack of deep belief in the gospel is the main cause of spiritual deadness, fear, and pride in Christians, because our hearts continue to act on the basis “I obey, therefore, I am accepted.” If we fail to forgive others–that is not simply a lack of obedience, but a failure to believe we are saved by grace, too. If we lie in order to cover up a mistake–that is not simply a lack of obedience, but a failure to find our acceptance in God rather than in human approval. So we do not ‘get saved’ by believing the gospel and then ‘grow’ by trying hard to live according to Biblical principles. Believing the gospel is not only the way to meet God, but also the way to grow into him.
2. The gospel is the good news of changed lives. Paul says to Christians, ‘your life is hid with “Christ in God’ (Col 3:3), and in numerous places he says that we are now ‘in on the one hand, that the Father accepts us in Christ and treats us as if we had done all that Jesus has done (cf. Col 3:2a). But this is also means Christ’s life comes into us by the Spirit and shapes us into a new kind of person. The gospel is not just a truth about us that we affirm with our minds, it is also a reality we must experience in our hearts and souls.
For example, In 2 Corinthians 8 and 9 Paul wants the people to give an offering to the poor. He says, “I don’t want to order you. I don’t want this offering to simply be the response to my demand.” He doesn’t put pressure directly on the will (saying ‘I’m an apostle and this is your duty to me!’) nor pressure directly on the emotions (telling them stories about how much the poor are suffering and how much more they have than the sufferers). Instead, Paul vividly and unforgettably says, “You know the grace of our Lord Jesus Christ, that though he was rich, yet for your sakes he became poor, so that you through his poverty might become rich” (2 Cor 8:9). When he says ‘you know the grace’—he uses a powerful image, bringing Jesus’ salvation into the realm of money and wealth and poverty. He moves them by a ‘spiritual recollection’ of the gospel. Paul is saying, ‘Think on his costly grace. Think on that grace until you are changed into generous people by the gospel in your hearts.’ So the solution to stinginess is a re-orientation to the generosity of Christ in the gospel, where he poured out his wealth for you. Now you don’t have to worry about money—the cross proves God’s care for you and gives you security. Now you don’t have to envy any one else’s money. Jesus’ love and salvation confers on you a remarkable status—one that money cannot give you.
Paul does the same thing in Ephesians 5:25ff, where he urges husbands to be faithful to their lives. What is the point? What makes you a sexually faithful spouse, a generous-not avaricious- person, a good parent and/or child is not just redoubled effort to follow the example of Christ. Rather, it is deepening your understanding of the salvation of Christ and living out of the changes that understanding makes in your heart—the seat of your mind, will, and emotions. Faith in the gospel re-structures our motivations, our self-understanding and identity, and our view of the world. Behavioral compliance to rules without heart-change will be superficial and fleeting. The gospel changes your heart.
3. The gospel is the good news of the new world coming. The plot-line of the Bible is:
1) God created the world,
2) The world and humanity fell into sin and decay,
3) But God sends his Son to redeem the world and create a new humanity, and
4) Eventually the whole world will be renewed. Death, decay, injustice, and suffering will be all removed.
The gospel then is not just about individual happiness and fulfillment. It is not just a wonderful plan for ‘my life’ but a wonderful plan for the world. It is about the coming of God’s kingdom to renew everything. Gospel-centered churches do not only urge individuals to be converted, but also to seek peace and justice in our cities and in our world
Christ wins our salvation through losing, achieves power through weakness and service, and comes to wealth via giving all away. Those who receive his salvation are not the strong and accomplished but those who admit that they are weak and lost. This pattern creates an ‘alternate kingdom’ or ‘city’ (Matt.5:14-16). in which there is a complete reversal of the values of the world with regard to power, recognition, status, and wealth. When we understand that we are saved by sheer grace through Christ, we stop seeking salvation in these things. The reversal of the cross, therefore, liberates us from bondage to the power of material things and worldly status in our lives. The gospel, therefore, creates a people with a whole alternate way of being human. Racial and class superiority, accrual of money and power at the expense of others, yearning for popularity and recognition–all these things are marks of living in the world, and are the opposite of the mindset of the kingdom Luke 6:20-26).
Conclusion
All of the above are important ‘perspectives’ on the gospel. The first stresses the doctrinal content of the gospel. The gospel is the news that Jesus Christ died and rose for our salvation in history. The second stresses the personal individual impact of the gospel. The gospel is a transforming grace that changes our hearts and inmost motives. The third stresses the social impact of the gospel. The gospel brings a new ‘order’ in which believers no longer are controlled by material goods or worldly status and have solidarity with others across customary social barriers. These 3 three ‘perspectives’ are all Biblical and should be kept together. There is a tendency for Christians and churches to focus on just one of these perspectives and ignore the others. However they are inseperable and inter-dependent on one another.
If, for example, you stressed the social perspective to the exclusion of others, you might call loudly for social justice, but your ministry will not convert people and give them the changed lives they need to persevere in humbly serving the needs of the poor. If you stress the doctrinal perspective to the exclusion of the experiential and social, you might have a ministry that is doctrinally accurate but it will not produce changed lives, so why should anyone believe your doctrine? If you over-stress the personal perspective, you might ‘psychologize’ the gospel so that it is presented as strictly a way for an individual to overcome his or her guilt and unhappiness. But it will not get the person out of him or herself—which is what you need most to be happy. We were built by God for service. All three perspectives are necessary. This full approach to the gospel creates a church that does not fit neatly into the traditional ‘conservative/sectarian’ nor ‘liberal/mainline’ categories.
The gospel is the dynamic for all heart-change, life-change, and social-change. Change won’t happen through ‘trying harder’ but only through encountering with the radical grace of God.
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