Greg Beale in A New Testament Biblical Theology (Baker, 2011) —
Jesus’ life, trials, death for sinners, and especially resurrection by the Spirit have launched the fulfillment of the eschatological already-not yet new-creational reign, bestowed by grace through faith and resulting in worldwide commission to the faithful to advance this new-creational reign and resulting in judgment for the unbelieving, unto the triune God’s glory. (163)
1 Corinthians 1:7–9,
as you wait for the revealing of our Lord Jesus Christ,
who will sustain you to the end,
guiltless in the day of our Lord Jesus Christ.
God is faithful,
by whom you were called into
the fellowship of his Son, Jesus Christ our Lord.
Do you know what Paul is saying here?
“As you wait.” We’re waiting for something. So that’s what this is called. Waiting. More specifically, we’re waiting for the revealing of our Lord Jesus Christ.
Jesus is not here right now, not in his person. I can’t see him or touch him or hear his voice. Jesus, the Messiah (to be clear), the Lord (to be clearer). Our Lord Jesus Christ (to say it best). He will be revealed. He will appear. Cue John: we shall “see him like he is” (1 John 3:2).
This is what we’re waiting for.
And Jesus will sustain you to the end. So this waiting is a sustained waiting and it’s not sustained by ourselves. Jesus, the one for whom we’re waiting is the one who is sustaining our waiting. He knows we’re waiting. He’s not out to lunch. He sees us. He knows. He knows it’s not easy. He knows that some waiting are starving because of famine, that others are persecuted because of their government, that others are tempted because of riches, that others don’t have the Old Testament in their language. He knows and he will sustain us.
And that’s to the end. The end, oh that’s explained in the next line: “the day of our Lord Jesus Christ” (there’s that best title again, “our Lord Jesus Christ”). The end is the “day of our Lord Jesus Christ.” That’s the day when he will be revealed. Bring the OT in here, the great day of YHWH, the day of judgment and salvation. The wicked are put down and the righteous are saved. That’s the end. And it’s to this end that the Jesus of whom we’re waiting to be revealed will sustain us.
And this sustaining to the end will mean that he keeps us guiltless. We will be guiltless. Innocent. But we’re not. We’re sinners. We sin. We’ve got lots of guilt.
But he died for us. He bore our guilt. He took it upon himself. He suffered in our place. He went to the cross and absorbed the wrath of God that should have been blasted against us, forever. Our sins are forgiven. Removed. His rightousness, all the benefits of being in him are now ours. And he speaks our faith in this great work. He prays for our faith in this great work so that it won’t fail. And as guiltless as we are in him is as guiltless as we’ll be on that day.
Let me explain why. God is faithful.
This is the ground. God is faithful. That’s why it’s going to go this way. God the Father who elected us, the one by whom we have been effectually called, he is faithful. He doesn’t say things he doesn’t do. All his works, well, work. No mistakes. No hiccup. He called us and he meant it.
And this calling, this is into the fellowship of his Son. His Son, the one with whom he is well-pleased. The one of whom is also “Jesus Christ our Lord” (there it is again). The Father has called us into fellowship with him. Fellowship. You mean, like, communion? Participation? Union? Yes, yes. That’s it. Fellowship. The Father has called us into fellowship with his beloved Son. See, I told you we’d be guiltless. We’re in Christ. In him. Fellowshiping with him, sharing in his inheritance, delighted in by the Father as his own workmanship, created in Jesus. In Jesus the Messiah who is our Lord.
We’re waiting for the revealing of our Lord Jesus Christ, who will sustain us to the end, who will make us guiltless on the day of our Lord Jesus Christ. God is faithful, by whom we’ve been called into the fellowship of his Son, Jesus Christ our Lord, the one for whom we’re waiting. The one who is sustaining the wait.
Jesus Christ our Lord. Amen.
Is there anything distinctive about Christian friendship? What’s different about how two fellow followers of Jesus relate to each other, compared with two friends who don’t identify with Christ? Romans 15:2 helps us consider one essential component of what puts the Christian into Christian relationships.
“Let each of us please his neighbor for his good, to build him up.”
“Neighbor” can be used very broadly (as Jesus does in Luke 10:29), but in this case, Paul is plainly talking about fellow believers (as he does in Ephesians 4:25). This is confirmed in the verb “to build up” — a word which Paul reserves exclusively for the church. We’re talking about Christians here in Romans 15:2 — Christian neighbors, fellow followers of Jesus with whom we share some proximity. So we could say this text carries significance for Christian friendship.
And the imperative is to “please” them, to accommodate them, to make their welfare of higher interest than our own. To please our Christian neighbor is to serve them. Undoubtedly, this will be for our own joy — no one is really served when it’s done in stiff reluctance. But it being for our joy doesn’t mean it’s always (or often!) comfortable. Pleasing our neighbor will take sacrifice. It’s not typically easy — it’s “not to please ourselves.” We’re giving something up for something better and that better is the building up of our brother or sister.
The sacrificial building up of one another — this is what makes Christian friendship, well, Christian. It’s Christian both in the adjective (sacrificial) and in the verb (building up).
Sacrificial building up (“not to please ourselves”) means it’s Christian in its manner. The foundation to our serving, our sacrificial edifying of others, is rooted in the example of Jesus. We’re to have the Philippians 6:6–8 mind among ourselves. He didn’t give prominence to his own comfort when he “left glory.” Nor when he prayed in the Garden. It wasn’t easy when he bore our sins and suffered the wrath we deserved. Yet even in the midst of the pain, there was a joy set before him. It wasn’t easy, but it was glorious. And when we walk in that example, it works the same way (1 Peter 2:21). It shocks the world — for the glory of God.
But this sacrificial building up is not only Christian in its manner. It’s also Christian in its goal. The friendship goes beyond discussing the latest scores (though it may involve that), or the newest app (though that may be a part, too), or the best book we’ve read (another good one). The purpose is to build them up. This is what the pleasing is about, for their good. It’s about their conformity to Jesus. Our little place in their life is to serve the goal to which God has elected them, Jesus has died, and the Spirit is working. We want to build them up.
Now then, let each of us, by grace, please our neighbor for their good — count them more significant than ourselves, and their needs more pertinent than our own; to build them up — play the God-ordained role of a means of grace in their lives, investing in their transformation into the likeness of Jesus. Let’s stir this Christian intentionality in our relationships — that we not seek to please ourselves, but that we pursue the pleasing of our neighbor for their good in Jesus.
Read the original post at DG.
I’m pretty excited about this new resource just added to DG’s Resource Library. It’s excellent content that has been inaccessible on the web. The process to get this up included transcribing the original document into electronic format (contracted out), translating it into HTML (including the 72 hyperlinked footnotes), inserting the images for the content that’s irreproducible otherwise.
Here’s the post. Below’s the body copy…
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If you want to understand the message of 1 Peter,
or how hope in God’s grace affects our command to love,
or if you just want to see a lucid example of careful exegetical method. . .
let me commend to you John Piper’s 1980 article for Cambridge’s New Testament Studies: “Hope as the Motivation of Love: 1 Peter 3:9–12.”
A new web version has just been added to our Resource Library, full of the original British –ours, German lines, Greek inserts, and 72 footnotes (now hyperlinked).
Read the full article.
Here’s a snapshot of the work:
In the long run it is the mutually correcting interaction between detailed analyses of particular texts (at the risk of conceptual myopia) and more general syntheses of an author’s total thought (at the risk of superficiality) which will yield the most balanced and true picture of how he may conceive of ethical motivation (or anything else).
Rather, when we hold the two parts together [points 2 and 3 above] a more balanced and true picture emerges of how 1 Peter aims to motivate enemy–love. . . .
Instead (taking the whole message of 1 Peter into account) we will recognize in our own ill will a failure to “hope fully” in the grace of Christ (1:13) who by bearing our own sins in his body (2:24) has brought us home to God (3:18) — our faithful creator (4:19). We will admit that not legalistic moral effort but a change of heart is demanded. To that end we will “be sober unto prayer” (4:7), and girding up our minds (1:13) will direct our attention to the reality of the Lord’s kindness in the living word (2:2, 3; 1:23). Thus by the grace of God we may experience a renewal of hope so that in all sincerity and earnestness (1:22) we can speak and act toward our enemy from a hopeful, humble and loving heart that truly desires his blessedness.
Everyone who calls on the name of the Lord, Paul tells us, will be saved (Romans 10:13).
This is good news.
And then comes the best possible question, and subsequent questions, that could be asked.
How then will they call of him in whom they have not believed? There’s not going to be a confession of the mouth if there’s not a believing of the heart. Okay, okay, next question. How are they going to believe in him of whom they have never heard? There’s not going to be any believing unless they hear about the one worthy of their faith.We’re tracking with him now. Another question: how are they to hear without someone preaching? There’s not going to be any hearing about Jesus unless someone tells about Jesus. Last question: And how are they going to preach unless they are sent? Those who tell others about Jesus have to go forth, leaving one spot and traveling to another.
So the good news of salvation to everyone who calls on Jesus is coupled with a glorious mandate: tell this good news to others. No Uncle Sam posters here. No long, skinny finger is pointing at you. This is a call more amazing than we can imagine.
There is good news! This is good news that’s meant to be told. And we’re the ones, you and me, us, we’re the ones who get to tell it.
Let us be sent. Let us go speak. Let them hear. Let them believe and call on Jesus. Then let them be sent. . . . This is how it works.
Read the original post at Fighterverses.com.
Romans 10:13–15,
For “everyone who calls on the name of the Lord will be saved.”
How then will they call on him in whom they have not believed? And how are they to believe in him of whom they have never heard? And how are they to hear without someone preaching? And how are they to preach unless they are sent? As it is written, “How beautiful are the feet of those who preach the good news!”
This is one of the mountain peaks of Holy Scripture. This significance of this text can hardly be overstated on a couple levels. For one, there is just the good these verses bring to us — we’re told how we can be saved. And then, overall, these verses encapusalte so much of the Bible, of Paul’s theology, of how it all comes together with the people of Israel and the Gentiles, the law and faith and righteousness and how Jesus is what it’s all about.
Leading up to verse 13, Paul tells us how Israel has misread the Scriptures. He lays out in detail Israel’s failure to understand God’s righteousness, that is, their ignorance of Jesus (Romans 10:3–4). Paul then goes to the Torah in Romans 10:5 to draw a parallel between that word and Jesus.
Jesus has come down from heaven — we don’t go up to him. Jesus has been raised from the dead — we don’t go bring him up. The point here: it’s not human striving. It’s here. The word is here. Jesus has done it all already and this is what we’re proclaiming. Do you believe?
If you believe (Paul must be excited here!), if you believe, if you confess, you will be saved!
These two expressions, believing and confessing, describe the one reality of faith and lead up to the two Old Testament verses quoted in Romans 10:11 and Romans 10:13. Believe in your heart because everyone who believes in him will not be put to shame (Isaiah 28:16). Confess with your mouth because everyone who calls on the name of the Lord will be saved (Joel 2:32).
This is good news. No more white-knuckled laboring to establish our own righteousness. No more vain endeavors to impress God by how good we think we can keep his law. No more more searching up or down for someone to come help us.
Jesus Christ has come to this earth, God became man. He walked in our shoes and persevered in every way imaginable. Where we can’t but fail, he was faithful and obedient and righteous and true. And then he went to the die for us. The King went to suffer for his people. He took upon himself all of our guilt and shame, all the wrath we heaped up for ourselves by our rebellion against God.
Jesus died for us, and was buried. Then on the third day, he was raised from the dead, and he appeared to Cephas, the twelve, and later to about 500 folks. He was resurrected to be received by faith. For us to turn from our sin and embrace him. He is now ascended and reigning. His kingdom is coming. His word is being proclaimed.
This very word, the one here. The word that declares God has acted. God has done it. The dead-end roads of our efforts are exposed. Now, here is the word, and everyone who believes will be saved. Here is the word — you have heard it — here is what Jesus has done, will you call on him?
Read the original post at Fighterverses.com.
Seth Godin:
Fitzgerald nailed it when he described Jay Gatsby’s attitude: “What would be the use of doing great things if I could have a better time telling her what I was going to do?” It’s easy to fall so in love with the idea of starting that we never actually start. (Poke the Box, 75)
One of Godin’s goals in this little book is to expose the truth about failure — it’s not as bad as we all think.
And yet, the fear of failure is paralyzing. It’s the great deterrent to our starting things, to our taking risks. It is, as Godin explains, the dirt that buries us in the status quo program of the world around us.
Now, in my opinion, the biggest and simplest takeaway from reading Godin is how much more what he says applies to the Christian than to the secular professional.
Godin is brilliant in trying to convince his readers to step forward, to fly in the face of fear, to “start.”
And Jesus says this:
All authority in heaven and on earth has been given to me. Go therefore and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, teaching them to observe all that I have commanded you. And behold, I am with you always, to the end of the age. (Matthew 28:18–20)
Whatever it is caught in the brain storm of your starting, let it have this verb in its sights: make disciples.
Be about sharing the gospel and your very own self with people in order to present them mature in Christ (1 Thessalonians 2:8; Colossians 1:28).
Jesus has given us the commission, with all authority in heaven and earth. And he is always with us, always, with all authority in heaven and earth.
Pastor John writes,
When the threat of death becomes a door to paradise the final barrier to temporal risk is broken. When a Christian says from the heart, “To live is Christ and to die is gain,” he is free to love no matter what. . . . To every timid saint, wavering on the edge of some dangerous gospel venture, Jesus says, “Fear not, you can only be killed” (Luke 12:4). (A Call for Christian Risk)
How can we be afraid?
Go.
[Original post at Desiring God]
Isaiah 40:8,
The grass withers, the flower fades, but the word of our God will stand forever.
The passage is not about grass.
We need to take a step back to capture the real comparison in these verses. Isaiah tells us in verse 6, “All flesh is grass, and all its beauty is like the flower of the field.”
Flesh is a metonymy for humans. All people, creatures, you and me — we’re like grass. That’s the point. More specifically, we’re like grass in how fragile we are compared to the Lord. The very breath of God against us makes us to wither and fade. Isaiah doesn’t want us to miss this: “surely the people are grass.”
With his point established, Isaiah gives us verse 8:
the grass [that's you and me] withers, the flower fades, but the word of our God will stand forever.
So the contrast is not between grass and the word of our God. It’s between us and the word of our God. We wither and fade. We are but little sprigs of turf compared to the word of our God.
But this passage is for our comfort, not our rebuke. Isaiah has said a lot about putting down the haughty and prideful. Judgment has been issued. But here, the word is “Comfort, comfort my people, says your God” (Isaiah 40:1). We should be comforted that we’re like grass but the word of God is forever.
Calvin writes, “This passage comprehends the whole Gospel in a few words.”
These two things: our nature and the Lord‘s word. And there is good news to be heard.
We know we’re like grass. Mankind can only flex in front of the mirror for so long. We live in a world of Grand Canyons and deep oceans. There are high mountains and tsunamis. It’s hard to stay haughty when you look around.
But moreoever, we’re fallen. We’re sinners. This means that for all the grasslikeness we are, we’re too blind to really understand it. We are unreliable. We are a needy race, entirely dependent.
But the word of our God.
This word is a resolve. It is his promise to save, to end our warfare and pardon our iniquity. It is his whole action of revealing his glory, of making himself known in salvation. It is the great antithesis to our grassyness. He will do what he says. He will save.
We are grass but Jesus has come. He suffered in our place, bearing the wrath we deserved. He was buried and then raised on the third day. He ascended to heaven and is now reiging over his coming kingdom. We can trust him. The word of our God will stand forever.
[Read the original post at FighterVerses.com.]
Humility and gratitude are not virtues that we have to clinch our fists to create. Just stop a minute and look around. What do you have that you have not received?
I love this question. I love the Apostle Paul for asking it in 1 Corinthians 4:7. And I love how it levels me, puts me down, shuts my mouth. It’s one of those power tweets in the Bible that doesn’t let you walk away the same person.
What do you have that you have not received?
Stop, ask, think.
Be bewildered by the grace of Jesus.
A Song of Ascents
Woe to me, that I sojourn in Meshech, that I dwell among the tents of Kedar! (Psalms 120:5)
The first “Song of Ascents” tells us Israel is in exile.
Glance through the surrounding pages to see this same superscript is repeated. In fact, Psalms 120–134 are all introduced “A Song of Ascents.” Understood in its context, this refers to Israel’s “coming up” out of Babylonian captivity. As each psalm shows us a little more we begin to see the journey from exile to Jerusalem.
Psalm 121 reminds us that the Lord is our keeper, he’ll keep our going out and coming in (verse 8). Psalm 122 directs us to a restored Jerusalem as our hope and prayer (verse 5). And a “restored Jerusalem” is a Jerusalem under the kingship of Messiah (verse 6). Then Psalm 123 defines our hope — “our eyes look to the Lord our God.” (verse 2). The Lord
alone is our salvation. And Psalm 124 assures us of this by recounting Israel’s deliverance from Egypt (verses 1–5). Psalm 125 interjects a vision of Jerusalem once more. Mount Zion (Jerusalem) is the picture of one who trusts in the Lord. This person, like Jerusalem, will not be moved but abides forever. Psalm 126 longs for this reality, “Restore our fortunes, O Lord!” (verse 4).
But wait. Right now we’re in Meschech. Reading Psalm 120 puts us surrounded by the tents of Kedar. Where they hate peace.
And as it was with the psalmist so it is with us, the readers. “We mourn in lonely exile here.” But it’s not lonely because the Son of God has come. He came and lived and suffered and died and was buried, then raised and ascended and enthroned. That’s when he sent the Spirit, the Helper, who indwells us now as a guarantee and validates our sonship by his witness (John 14:15–17; Ephesians 1:14; Romans 8:16).
So we’re not lonely, but we are waiting.
Jesus said he’d come back (John 14:3) — we’ve not yet seen his face. Paul said our citizenship is in heaven (Philippians 3:20) — do you read the paper here?
Then Peter gives us (yes, all Christians) a helpful phrase: “elect exiles” (1 Peter 1:1, 17). That’s what we are. We’re exiles. We’re waiting.
And waiting is hard to do. We get the sorrowful part in 2 Corinthians 6:10. It is an age of groaning (Romans 8:23). It feels a lot like Meschech.
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A Song of Ascents. Of Solomon
Behold, children are a heritage from the Lord . . . (Psalm 127:3)
So Israel is in exile, but there is hope. Our eyes look to the Lord our God, till he has mercy upon us (Psalm 123:2). These are the “Songs of Ascents” after all. Israel is coming up out of her captivity. We are headed to a restored Jerusalem.
From exile to a restored Jerusalem. We’ve seen this idea by the time we come to Psalm 127 and now it get’s a little clearer. Exactly how is this movement going to happen? How will we go from here to there?
Let’s talk about children.
This moving from here to there is only going to happen if the Lord himself does it. All our waiting is vain unless he shows up. And children are a heritage from the Lord. The sudden shift to children is no accident. The psalmist is refining our hope. The restored Jerusalem and the Lord‘s work are associated with the blessing of children.
But it’s not just any children. Not at this point in the story, not in this “drama of the Son.” Since Genesis 3:15 we’ve been looking for one born of a woman. Then for the offspring of Abraham (Genesis 12:3). Then for the descendent of David, the Son whose kingdom will be established forever (2 Samuel 7:13). We’re looking for this Son. He’s the locus of our hope.
The superscript is another step to help us see this. This psalm in the Songs of Ascents has an additional line. “A Song of Ascents. Of Solomon.” Solomon? Yes. A son of David. The psalmist wants us to know that all our waiting is targeted on this Son. So the line about Solomon makes us think “David’s son” and, perhaps, it also means to put Solomon in the same place as us. Maybe he knows (like we find out in 1 Kings) that he’s not the promised one.
We begin to hear the message: Solomon has come and gone . . . and we’re still looking for the Son.
And while we, after the Nativity, are not so much looking for the Son, we are looking to him. Jerusalem is not yet new and we know the only way it will be is by this One.
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A Song of Ascents
There I will make a horn to sprout for David; I have prepared a lamp for my anointed. (Psalm 132:17)
Psalm 132 is the longest and clearest of the Songs of Ascents. As we’ve seen in the earlier psalms, we are coming up out of exile in hopes of a restored Jerusalem. Psalm 132 tells us why this Jerusalem is so special: it is the place of God’s dwelling and the throne of his anointed.
Two concepts come together in this city: the Lord‘s presence (the ark) and the Lord‘s reign (Davidic kingship). This is what makes it the zip code of our dreams. These two things. The place where God dwells. Where his presence is known. Where his nearness is felt. And the domain of his power. The execution of his authority. The government of his righteousness.
The psalmist is looking for this place. He wants to go there. Then in the fullness of time, in a person, God sends it all here. The presence and kingship come in a baby. A horn sprouts for David. Jesus is God with us (Matthew 1:22–23). And Jesus is the King (Matthew 2:5–6) — both of Israel and the nations (Matthew 2:11).
Don’t miss it, though. Psalm 132 isn’t really fulfilled in the Gospels. It’s more like a bullet straight to Revelation 21. The picture here is post-Golgotha. This horn of David will see his enemies clothed in shame (Psalm 132:18). He won’t be wearing a crown of thorns then.
And I saw no temple in the city, for its temple is the Lord God the Almighty and the Lamb [the descendant of David]. And the city has no need of sun or moon to shine on it, for the glory of God gives it light, and its lamp is the Lamb . (Revelation 21:22–23; 22:16)
No longer will there by anything accursed, but the throne of God and of the Lamb will be in it, and his servants will worship him. (Revelation 21:3)
Here is the vision of ultimate Christmas merriment.
We know that Jesus has come and that he will come again. Christmas is the time to celebrate his birth and long for his return.
Originally posted at Desiring God.
