Grace and Obedience

When I was a kid, the sage advice I often received from my elders was to do what I was told. That may have been the role I was saddled with for that period in my life, but I didn't like it. It chafed against my willfulness and felt oppressive. No doubt, as an adult I have passed on that counsel to others (namely the five that share my surname and grew up in my house) many times over.

I was 20 when Christ became my Lord: too young to be completely past teen rebellion, too old to be treated like a kid. Yet, the scriptures clearly taught me, in regard to my newly found faith, I had to become as a child. Humility, submissiveness and obedience were to be the watchwords of my new existence. Let me tell you: it is no easier to accept such things from God all grown up than it was to accept them from earthly elders when I was a kid.

Americans, maybe humans in general, don't like those words when they're focused on them. We can see the need for someone else to abide by them, perhaps, but not so much ourselves. We want to make our own decisions, pursue our desires, and control our destiny. Meanwhile, the idealized image of the heavenly "Father" we have fabricated in our minds sits sensitively on the sidelines, cheerleading our drive and affirming our ambitions. Isn't that what it means that "God is for us" in the modern vernacular?

Christians, at least those who catch big air surfing the hypergrace wave, go into gag reflex when someone says that God should be obeyed and is not pleased when he isn't. I've seen the claim that God is just as pleased with a Christian who is not obeying him as he is with one who is! A cursory reading of the Letters to the Churches in the Apocalypse is sufficient to put that notion to rest! Whereas that metric could be applied to the concept of acceptance or salvation, it cannot be applied to the experience of relationship.

Obeying God, treating Jesus as if he actually is the Lord, is essential to a vital and productive relationship with him. That is the approach Jesus modeled for us as humans. He loved his Father and obeyed him, and that is why they had such a close relationship. Jesus asks us, "why do you call me Lord, and do not do the things I say?" When it comes to a dynamic experience of God's presence and fellowship in our lives, when it comes to revival, there's no avoiding the fact that we're just going to have to learn to do what we're told.

Anything less is not grace, it's garbage. 

Foreknowledge and the Fixity of the Future

The Bible presents God as knowing the future exhaustively. The scriptures also record God making pronouncements about the future, which in turn cause people who hear them to respond to those announcements in such a way that God changes that pronounced future. Incidents of this sort drove Jonah nuts and led Moses to an altruistic intercession that came back to haunt him. Whereas these cases do nothing to contradict the tenet that God controls the future, they completely undermine any sense that just because God has had something said about the future, that future is fixed thereby.

A little confusing, to say the least.

We are told to "ask whatever we will" (emphasis mine) in prayer and that God will answer those prayers. In a putting-the-cart-before-the-horse scenario, the concept of answered prayer twists virtually every way theologians and philosophers look at time and foreknowledge. A future-effecting intervention from God outside of time in response to definite, self-intiated actions by agents (i.e. free choice) within time certainly puts a question mark over the concept of a fixed future. How can it be fixed if it is responsive to freely chosen actions in time?

There are instances in the Bible where God tells people they have done what they have done because he determined that they would. God has delivered quite detailed descriptions of what people, who don't even exist yet, will do in circumstances and events that were not even hinted at by circumstances and events at the time of the announcement. He often clearly states that such actions are at his beckon as well. Clearly, some things are predetermined by God. 

Hmmm, chalk one up for Determinism!

It is obvious that God is more than a mere observer and that he is not merely a determiner. God has told us some things about himself, in his timelessness, that can help us understand the mystery. For instance: he will never lie, he is not tempted by evil and will never tempt anyone else with it, he cannot be thwarted in the accomplishment of his will, even though mankind has the capacity to disappoint him and to cause him to reconsider (evidently, he is not impassible). He does know the beginning from the end and the end from the beginning (all things will conclude on his agenda), but there seems to be some wiggle room in all this.

It is obvious that people have real choices that matter. There is a quality to at least some of those choices in which God must "wait" to see what man actually does (despite God's analytical skills) for God to say that it is what man would actually do (e.g., see Genesis 18, and 22). Yet, those same analytical skills do allow God to see where alternate choice could have led. God always does as he wants, of course, but what he wants with us is interactivity with man's choice. 

It seems that God simultaneously sees exactly how man's choice and his own choice unfold through time to the end.

The only workable solution I see to all the complexity of timeless omniscience and the clarity of biblical revelation is simple foreknowledge. Nonetheless, I understand the difficulty many (e.g. determinists and Molinists) have in seeing it as a sufficient view. What I think is more of a problem in comprehending all of this, more than even our own time-bound limits of imagination and understanding, is our conception of a fixed future. God, who is outside of time, sees all of time at once; thereby, he can know the future both exhaustively and fluidly.

For us, the present is where we live unaware of temporal effects that occur outside our moment. Our choices in the here and now are real, our past is fixed and our futures are open, despite the completeness of God's timeless foreknowledge. God, outside of time, can do as he wants in time to shepherd time to an end stated before its time in time. That the future is what God has seen it outside of time to be does not necessitate that future is thereby fixed for those of us who must wait to see it inside of time.

Since God's exhaustive knowledge of the future is not time-bound, it does not require fixity in order to be exhaustive and accurate.

The Epitome of Faith

"Not my will, Father, but yours be done."

Communicating the Gospel

What does it take to communicate the Gospel? The message is rather simple: God came to earth in the form of a man named Jesus, lived sinlessly as that man, willingly accepted the weight of every other man's sins upon his own shoulders, died the death that was due that sin, and then rose from the dead on the third day thereby demonstrating that he'd overcome that sin and the death due it. To everyone that believes that good news and thereby embraces Jesus as Lord (and follows him), the victory over sin and death he achieved is shared with them.

Now a lot of effort has been and is made to analyse, criticize, synthesize and publicize what makes communication successful. That is particularly true in regard to the Gospel, because it accomplishes nothing if it's not shared. As would be expected in a venture that is so reliant on communication, the church world is up to its eyes in books, conferences, magazines, blogs, and courses on effective, relevant communication. Are those efforts misplaced? 

I find it remarkable that Jesus, our prime example, at the critical moment in extending his ministry, did not commission communicators to help him fulfill his vision. He neither relied on the instruction of experts in the field, nor enlisted those so instructed to do his bidding. Instead, gasp, he chose friends to help him, and not even well-spoken ones at that! That is counterintuitive at best, not at all what a wise leader should do--so why did Jesus do it?

Obviously, the quality of communication is not what converts sinners. Could it be that a church's true evangelistic success (that is on people actually becoming born again) depends more on whether or not Jesus has friends in that congregation than on how well that church markets its message? Is this not a Spirit thing after all? If his friends are not capable of communicating the gospel message with effect, and the onus seems to be on their bad technique, it may well be that it's not the gospel they are actually trying to communicate.

The Two Witnesses of the Apocalypse

"Who are those guys?" students of prophecy wonder in regard to the two witnesses of the 11th chapter of the Revelation. We are given only a few details concerning these cryptic figures: they prophesy for three and a half years at the end of time; they fulfill the prophecy of Zechariah; they are powerfully anointed as attested by signs and wonders; their ministry and death will occur in Jerusalem; they are hated and feared by the world; and they are raptured by God, publicly, after being dead for three and a half days. There have been interesting guesses about who they might be offered through the ages, but I know who they are with certainty!

How? You might ask. Well, I Corinthians 15 gives us all the information we need to figure it out! We are told there that Christ is the first one who defeated death and received an imperishable body. Furthermore, we are told that no one can go into eternity in perishable flesh and blood inherited from Adam. All born of Adam must die and/or be transformed into a new body following after the model of Christ in order to enter eternity with God. The old cannot inherit the new.

That produces a problem with the biblical record when one remembers the stories of Enoch and Elijah. They were taken by God to be with him while they were still alive in Adamic flesh, before Christ arose. Therefore, according to I Corinthians 15, they are not prepared for, nor can they enter into eternity until they put off their old bodies and rise in new ones untainted by Adam's fall. Somehow, either by an transformation akin to the Rapture of the Church (which not revealed in the Word), or by returning to earth and going through "normal" processes, Enoch and Elijah have got to be transformed. 

We have known that Elijah is in the mix forever, but the identity of the other witness has caused incredible speculation in the church. It really did not need to, for the Apostle Paul told us what we needed to know in order to identify both of them conclusively. Enoch and Elijah may have been enjoying the last few thousand years in the presence of God well enough, but they can't go into eternity the way they are. For their own good, and for the good of the Jews alive during Daniel's 70th week, those guys need to come back to earth, and then, they need to die!

The Wealth Lie

Jesus said to him, “One thing you lack, go and sell all you possess and give to the poor, and you will have treasure in heaven; and come, follow Me.”    Mark 10:21 NASB

Why do preachers in the modern church tell the rich, young rulers of our day something other than what Jesus told them in the days he walked on earth? For that matter, why do preachers in the modern church tell the poor to aspire to be rich, young rulers? The rich of our day are told that their wealth, and the self-indulgence and self-concern it breeds, is a blessing from God. They are told that God would like all his children to be thus, even that there are fool-proof ways of getting there (like tithing)--really, to be anything less than rich evidences a break-down in faith.

They are told lies!

From a biblically informed point of view, the only good thing to do with wealth is to give it away. Not to accumulate it; not to "seed" the ministry of a televangelist or mega-church pastor, but to give it away to the benefit and blessing of others. The televangelist and the big church guru (generally) seek only to build their own Taj Mahals or to pad their own notoriety and and influence. Either, more often than not, solicits the givings of the giver with the promise of multiplied returns from God (primarily, just so they can enrich themselves).

Jesus never asked for that kind of response to the Gospel, and won't open the windows of heaven for some self-seeking manipulator just because he or she "gives" along those lines. Give, oh yes, but to one who is in real need, without seeking blowback. Give actually trying to help someone else. To anyone to whom you do give, be like God and be generous. Don't let your left hand know what your right is doing. Give of your wealth and follow Jesus in service.

To the one who can't see, bring a healing salve that can give sight. To the one that has sight, teach him to read so he can read God's word, and then, give him God's word. To the one that can't hear, bring a means of hearing. To the one who can hear, speak God's word to him so he may truly hear. To the one who is thirsty or hungry give sustenance so he may live another day and come to know God's care.

It is absolutely true that there is no greater gift to give than the Gospel, and that giving toward the support of Gospel ministry is as important to give to as anything. But let's be clear and honest, the Gospel was not given by God as a source of wealth acquisition for its supposed promulgators, NOR FOR THOSE WHO EMBRACE ITS TEACHING. The church is talking a lot about wealth these day, but it's mostly telling lies!

The Image of God in Mankind

I have established, minimally, that the image of God in mankind is reflected in mankind's freewill. Furthermore, I implied that since God is more than his will, his image in mankind must include more than freewill. Love, creativity, reasoning, communicability, and dominion are part of the picture as well. To take it a step further, I think a very good case can be made that it was through the instrumentality of God's breath that the image of God was communicated to man (i.e. Spirit became spirit). He is spirit and so is man (in some respect) which is why man can be like him.

Of all the creatures God made in the physical world, mankind alone was said to be made in his image and given dominion. Angels are not mentioned at all in the creation account, but appear suddenly, without explanation or specifications, at the Fall of Man. Only much later in the record of revelation are we told they were made to be ministering (sacredly serving) spirits by God. Yet, even though salvation and redemption hold a fascination for them, they have no ability to be redeemed through faith.

Though they are spiritual beings, as is God, many of them fell into rebellion with Satan. Those, at least, had to have had some kind of freewill capacity (see this as to why), although we can only guess as to its nature. We don't know why unfallen angels did not fall, nor indeed, if they even had the capacity to do so in the first place. Regardless, we can be thankful they, at least, are faithful to God and serve the heirs of salvation amongst mankind to this day.

Mankind is a strange word to generically refer to all human beings with, but it is a biblical way of looking at things. Today's feminists may be bothered by designations that seem better suited to males than females, but believers in the Bible recognize that there is nothing inherently wrong with such. Men are made in the image of God and are tasked with dominion--some are male, some are female. There is absolutely no distinction in the image of God that either gender bears nor in the mandate of dominion they were given.

Only sin, followed by the curse and death has affected the relative status of both types of men. Enmity between the sexes exists, because under the curse, females were placed beneath males in the dominion mandate. In the perfection of God's created order before the Fall, male and female had no more significance than reproductive utility. In Christ, post-redemption, after the curse is no more, there is neither male nor female to any spiritual consequence, which will be particularly evident after the Resurrection.

What Is the Image of God in Mankind?

Then God said, “Let Us make man in Our image, according to Our likeness; and let them rule over the fish of the sea and over the birds of the sky and over the cattle and over all the earth, and over every creeping thing that creeps on the earth.” God created man in His own image, in the image of God He created him; male and female He created them.   Genesis 1:26-27 NASB

What does it mean that mankind was made in the Image of God? At its most basic, "image" as used in Genesis 1 refers to a rendering, something cut out like a sculpture or carving. Verse 26 uses "likeness" to describe the nature of that "image", which captures quite well the thought of resemblance. Therefore, the image of God in mankind is a representation in the created world that resembles God--an optical counterpart, if you will, which is not of the same stuff as the original but looks the same nonetheless.

However, God is not corporeal so the likeness in question cannot refer to the physical or tangible realm--it must refer to something metaphysical, something spiritual. Our physical being certainly says something about the attributes of its Creator, but our physical being is not what reflects the image of God. So what do we know about God that isn't physical or visible? He is spirit. He does as he pleases. He is creative. He is love. He reasons. He communicates. He has a will. And in the fullness of all that he is, he rules.

Now, it would be a mistake, in concentrating on that last characteristic, to assign the image of God primarily to the mere exercise of sovereignty or dominion. God's nature is not circumscribed by the attribute of sovereignty, and so being in the image of God cannot be solely about dominion. Besides, ruling, as commissioned in mankind, was concomitant upon them being made in God's image rather than being a reiteration of what it meant that they were made that way (i.e v. 26 is an expression of synthetic rather than synonymous parallelism).

But even if one were to insist on making this error, dominion, or ruling, is still founded upon the ability to do what one wants with what is dominated. The more limited a being's degree of freedom to act is, the less that being can be said to be exercising dominion. You see, sovereignty is really, at its most fundamental, about doing as one pleases with what one is sovereign over. Therefore, it is really no stretch at all to see that doing as one pleases, whether it is this or that (i.e. freewill), is essential to the nature of God, to the concept of sovereignty, and by implication, to the image of God in man.

In fact, a being cannot be said to be in the image of God without having freewill.

A Letter to the Protestant Church, Part II

Continuing with our look at the Letter to the Church at Sardis...

Jesus' command to the Sardisians to remember is similar to his command to the Twelve concerning the Lord's Supper. In that case the subject of recall was Christ himself, in this case it is what the Sardisians had embraced (received) and understood (heard) as believers. This is not the first time a NT writer used recalling that which had been experienced by believers as a means of correction. It seems that Christians forget what they've seen and heard, and which elicited and strengthened their faith in Christ at their own peril.

Instead, the Sardisians were told to guard (keep, watch over) what they had embraced and heard. Finishing one's work certainly progresses toward that end, but it also means revisiting, checking up on, remembering the things by which we stood and continue to stand in faith. The celebration of Communion can help with this, so long as it isn't seen as making the bread and wine instill some spiritual benefit of themselves, rather than being a means of remembering the Lord and what he's done to save us.

The Christians of Sardis needed to change their minds about and attitudes toward (repent) what they had already heard and known. It is my sense that human nature has a ready appetite for the fresh, that we are more intrigued by the new rather than what we have already been exposed to. We can be dismissive and even disdainful toward what was once fresh but is no longer on the cutting edge. Disregard for the foundational and worthy of continued attention can not only lead to works going astray but also faith going dry.

"Wake up!" Jesus commanded the Sardisians. Really, watchfulness is the practical outcome of wakefulness which seems to be the point Christ was making--pay attention to your ongoing faith walk with Jesus. The mention of his surprise appearance catching them unaware is reminiscent of the Parable of the Ten Virgins. Whereas there, sleeping per se was not cast in an irredeemable light (as it is here), the force there and here is the faithless lack of attention and concern some have toward what they have and are expecting in Christ.

As in any church, not everyone part of the congregation is truly part of the Church of the First-born. Some walk unsoiled (in this case, that is equivalent to unsleeping) and will be at the banquet when the Son of Man returns, some will not. Regardless, the action, one way or the other, is not attributed to Christ but to the one wearing the garment. If one keeps his garment unsoiled (perhaps that is the only proper garment for the occasion), he will thus have white garments, akin to Christ's and appropriate for eternity.

Take special notice to the typical use of white here. This treatment is consistent with the other symbolic uses of "white" throughout the scripture, but especially that in the Apocalypse. White is always associated with the good and right, never with the evil and unrighteous. Which, incidentally, is the reason the White Horse cannot be interpreted as evil (i.e. as representative of the Antichrist), but only as good (e.g. the Church turned loose on the Great Commission).

That one can have one's name "unwritten" or erased is a slam-dunk destruction of the Once-Saved-Always-Saved doctrine. As is clear from this letter, one whose name was written in the Book of Life can have that name erased from the Book of Life. Since that book is the instrumentality of final judgment later in the Apocalypse, the message is all too clear. There is a possibility that those who would have been saved eternally at one time in their lives, can at a subsequent time lose that status: the saved can become the unsaved.

Since we are saved by grace through faith, the consideration above would seem to indicate that the faith in question is something in the purview of the believer rather than God. There is in the believer that responsibility in regards to faith which is his or hers and dependent upon him or her to execute and maintain. God will not believe for the believer, the believer, ultimately, must do that for his or her self (despite their need for God's enabling assistance). For those that make the good confession of faith before men, Christ will confess them as his at the end before God and the angels.