We had our first event for the International Society for Biblical Hermeneutics. It was a webinar on “Topics in Cosmology.” I spoke on the raqia of Genesis. You can watch the presentation above. We will be posting it to a future ISBH website, so stay tuned!
missiology
The (Often) One-Way Street of Ageism
I have recently stumbled upon some short videos that I thought were worth sharing. In the greater context, I have been thinking much about the topic of ageism in the Church lately, and these two videos strike a chord.
The first video is this hilarious and timeless “Four Yorkshiremen Sketch” from At Last the 1948 Show (which, was aired in 1967 and has nothing to do with the year, 1948):
The second is this heartwarming video of teenagers trying a Nintendo Entertainment System (a Japanese gaming system that was launched in North America in 1986):
The first video features four rich men gathered around drinking Château de Chasselas and talking about the old days when they were poor. They start with how they used to be lucky to drink tea, then they one-up each other with more ridiculous stories of how hard their childhoods were, to the point where John Cleese’s character claims, “We used to get up in morning at half past ten at night, half an hour before we’d gone to bed, eat a lump of poison, work twenty-nine hours a day at mill for a penny a lifetime, come home and each night Dad would strangle us and dance about on our graves.” Then Marty Feldman’s character follows, “Aye, you try and tell that to the young people of today. Will they believe ya?” To which everyone responds in unison, “No!”
The second video has a completely different feel. As opposed to the grumpy comedians in the first video, this video has teenagers that are genuinely excited about the opportunity to play with an NES. Their eyes light up when they’re asked if they want to play and they laugh at themselves as the figure out how to turn it on and blow on the cartridge. Toward the end of the clip, the teens give reviews that include the phrases, “It’s a shame that kids miss out on this, really” and “Honestly, even today, if you had one, you’d be the coolest person out of your friends.” They were so respectful to Millennials and GenXers who grew up with the NES.
These two seemingly unrelated videos illustrate something that I have been noticing lately: that ageism is often a one-way street. By that, I mean that most generational angst comes from the older generation and is pointed at the younger. Granted, there plenty of examples of young anger pointed at the old. The Baby Boomer motto, “Don’t trust anyone over thirty,” comes to mind. But it seems to me that the fallen human nature cultivates an ageism that is typically more rooted in the older generation. I bring up the “Four Yorkshiremen Sketch,” because it is performed by an older generation in the 60s and has been performed many times since and it always carries the same punch. Regardless of when you tell this joke, it is always funny because you always have that stereotype of the older people glorifying in their hardships while looking down on the youngsters who would never believe it.
This ageism was certainly a problem in Paul’s day, as he tells Timothy, “Let nobody disesteem your youth” (1 Tim. 4:12). I wrote about that in another post, which received mostly positive reviews, save one Baby Boomer on Facebook who insisted that the word, Boomer, is worse than the N-Word… I assure you it is not!
God told Samuel, “For the Lord sees not as man sees: man looks on the outward appearance, but the Lord looks on the heart” (1 Sam. 16:7). Granted, we do not have insight to a man’s heart like God does, but if we look at a person and only see his age, then we are probably looking at the wrong thing.
Soviet Propaganda Art
Works do not save and neither does faith: Toward a better FG/LS Dialogue
It is no secret that I hold to a doctrinal position that is called, “Free Grace,” which advocates for a gospel of salvation that is by grace alone through faith alone in Christ alone. Free Grace is often contrasted to systems that suppose faith alone in Christ alone to be insufficient. It can also be contrasted to those positions that say faith alone in Christ alone is unnecessary, but while my experience has been that most people under the umbrella of Christendom are on the “unnecessary” side the pendulum, Free Gracers are more comfortable engaging those on the “insufficient” side.
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The Plot Thickens: Gleanings from the Arrest of John the Baptist
It is not until Herod Antipas arrests John the Baptist that Jesus proclaims the message of repentance. This is a key point in understanding the distinction between Christ’s call to individuals to believe for eternal life and His call to Israel to repent for the establishment of the kingdom. John MacArthur supposes:
He was urging Nicodemus to repent. And He was calling Nicodemus to believe in Him as the Savior who would be lifted up so that whoever believes might be saved.
In other words, ‘Repent and believe in the Gospel’ (Mk. 1:15) was Jesus’ appeal to Nicodemus.1
The Gospel of John never uses the word, “repent.” It is the only book in the Bible with the expressed purpose of evangelism (John 20:30-31), so there is no need for John to mention repentance. Bringing repentance into the Gospel of John is a maneuver to advocate for Lordship Salvation, which reckons saving faith to include works.
The shortcomings of works-based faith are abundant,2 but that is a discussion for another day. MacArthur cites Mark 1:15, “Repent, and believe in the gospel” (μετανοεῖτε καὶ πιστεύετε ἐν τῷ εὐαγγελίῳ) as being the call with Nicodemus. This transfer fails exegetically as Matthew writes, “Now when Jesus heard that John had been put in prison, He departed to Galilee… From that time Jesus began to preach and to say, ‘Repent, for the kingdom of heaven is at hand’” (Matt 4:12, 17) and the Gospel of John clearly says of John the Baptist that during the Nicodemus conversation, “John had not yet been thrown into prison” (John 3:24). Repentance is related to “the gospel of the kingdom” (τὸ εὐαγγέλιον τῆς βασιλείας Matt 9:35) while faith is all that is necessary for that which Paul calls “the gospel of your salvation” (τὸ εὐαγγέλιον τῆς σωτηρίας ὑμῶν Eph 1:13). It is not until much later in the Gospel of Matthew, after the kingdom offer has been rescinded, that Jesus begins to explain His death, burial, and resurrection, but even this is rejected and misunderstood by His disciples (Matt 16:21-23; 17:22-23; 20:18-19). While the gospel of the kingdom in Mark 1:15 is good news that through repentance the kingdom will enter the world, the gospel of salvation is good news that through faith an individual can enter the kingdom (John 3:3).3
When Christ and His disciples pass through Samaria on the way to Galilee, they stop in Sychar for evangelism apart from the kingdom offer. John Chrystostom believes that in accordance with the custom of the day, Samaritans could have dealings with the Jews, but the Jews could not have dealings with the Samaritans,4 so the fact that these Jews would stop in Samaria is remarkable in and of itself. Sychar is waiting for the Messiah (John 4:25, 28-30), but never is there a mention of the kingdom. Instead of associating the Messiah with the kingdom, the believers say, “we know that this is indeed the Christ, the Savior of the world” (John 4:42b). The precise wording at the end of John 4:42 according to the Textus Receptus is ὁ σωτὴρ τοῦ κόσμου ὁ χριστός, “the Savior of the world, the Christ.” Within the context of John, the word κόσμος has already occurred 10 times (John 1:9, 10, 29; 3:16, 17, 19) to emphasize the Savior’s effectiveness for all of humanity. The comment in 4:25, Οἶδα ὅτι Μεσσίας ἔρχεται, ὁ λεγόμενος χριστός “I know that Messiah is coming (the One called ‘Christ’)” repeats the equivalence of Christ and Messiah as in John 1:41. Zane Hodges comments that “it is noteworthy that these non-Jewish believers explicitly express the universal scope of Jesus’ saving power (see 17:2).”5 Rather than focusing on what the Messiah means for Israel, the Samaritan mindset is focused more on the global implication of the coming Messiah. He is not just the coming King for Israel, but He is the Savior of everyone, Samaritans included. These two roles are related and fulfilled by the same Messiah, but they are quite distinct in their applications. The Messiah’s role as Savior of the world demands that the disciples carry the gospel of salvation to the Samaritans, while the Messiah’s role as the Davidic King in the coming kingdom has the burden of urging Israel to repentance so long as the kingdom is at hand.
In contrast to the Samaritan woman and her city, Nicodemus is Jewish. He is in Jerusalem (John 2:23-3:1), he is a Pharisee who certainly knows John’s testimony (John 1:19-34), and he has already accepted that Jesus was ἀπὸ θεοῦ “from God” and that ὁ θεὸς μετ’ αὐτοῦ “God was with Him” (John 3:2). Nicodemus understands the kingdom offer and that Jesus is the Messiah making this offer, but instead of discussing His offer to bring the kingdom, Jesus uses the anticipated kingdom to change the topic to why Nicodemus would not be able to enter, “Most assuredly, I say to you, unless one is born again, he cannot see the kingdom of God” (John 3:3b). The most important question that any individual has ever struggled with is the question of who Jesus is. Because Nicodemus has not yet trusted in Christ alone for eternal life, Jesus shifts the discussion to the gospel of salvation and John records it in accordance with his purpose.
On another occasion, a believing centurion has a sick servant (Matt 8:5-13; Luke 7:1-10). Jesus calls him a believer who will be in the kingdom (Matt 8:10-11) and it is evident that he is a Gentile because Jesus says that he has not found anyone of such great faith οὐδὲ ἐν τῷ Ἰσραὴλ “not even in Israel” and He contrasts him to υἱοὶ τῆς βασιλείας “sons of the kingdom,” referring to Israel. This Gentile centurion loves Israel and has even built a synagogue (Luke 7:5). He even has a voice among the elders and they are even willing to go to Jesus in the centurion’s name.6 Whether these leaders are in a sincere minority or if their interest in Jesus was purely for the service of the centurion, Capernaum remained unrepentant; indeed, Jesus later pronounces the woe upon Capernaum, “if the mighty works which were done in you had been done in Sodom, it would have remained until this day” (Matt 11:23b). This is an interesting sight for the Jewish Messianic Kingdom; while the average Gentile grasps the sleeve of an average Jewish man, saying, “Let us go with you, for we have heard that God is with you” (Zech 8:23b), and while some Jews are cast εἰς τὸ σκότος τὸ ἐξώτερον “into the outer darkness” (Matt 8:12),7 there are be faithful Gentiles from all directions who are rewarded with the opportunity to sit and fellowship8 with the Jewish patriarchs, Abraham, Isaac, and Jacob, in the kingdom of heaven.9
Christ’s offer of eternal life through faith is not unique to His ministry. It is a message that believers should be proclaiming to unbelievers even today. A message to proclaim to believers is the offer of rewards in the coming kingdom. Christ’s offer of the kingdom through national repentance is special and unique to first century Israel. God in the flesh offering the kingdom and verifying the offer with miracles is unlike anything that the Christian could hope to declare today. Likewise, the rejection of the offer of eternal life continues today, but the rejection of the kingdom offer ceases with the eventual withdrawal of the kingdom offer after the final rejection of the Messiah’s offer, which occurs when Israel’s leadership commits the blasphemy of the Holy Spirit.
Three Conferences That We Recommend
We had to come to America for paperwork and since being here, we’ve had opportunities to visit some excellent Bible conferences. As missionaries, we are able to travel more freely throughout an American year than most pastors are, so I have narrowed down a list of three conferences that I recommend attending (though we personally go to more than these when we are Stateside).[Read More]