Category Archives: New Testament

Peter Comont – Jesus Wept

comontPeter Comont is  the Senior Pastor of Trinity Church Oxford, a new church plant in heart of the city of Oxford.  He is involved with several initiatives to teach, train and nurture the next generation of leaders including Living Leadership, the Porterbrook Seminary and the South Central Ministry Training Course.  Peter and I met at a conference in Asia several years ago and I thoroughly enjoyed our conversations during those days.  In today’s Incarnation Series guest post, Peter offers us a really helpful reflection on the subject of the incarnation, God and what constitutes an authentic Christian life:

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During the days of Jesus’ life on earth, he offered up prayers and petitions with fervent cries and tears (Hebrews 5:7)

Jesus wept (John 11:35)

For the writer to the Hebrews the tears of Jesus are important.  His incarnation was not just bodily, whilst somehow his mind and heart remained serenely immune to suffering.  Rather he identified with our human condition in all its dimensions, including the emotions.

That full identification was important for our justification as the writer to the Hebrews makes plain.  Jesus became fully human to stand in our place as both a priest and a sacrifice for our sins  (e.g. Heb 7:26-27).  But in Hebrews 5:7 the mention of Jesus’ tears emphasises that his priestly role also involves a profoundly emotional connection with us.  In Jesus, God comes alongside us in all the rich complexity life.  Because of his tears he is able to ‘deal gently with us’ (Heb 5:2).  Because of his tears others knew he loved his friend Lazarus (John 11:35-36).  The tears of Jesus are witnesses to a deep emotional connection between God and man.

Some theologians like to talk about God’s impassibility, suggesting that he does not suffer or feel pain.  Though this may have some truth to it in a limited technical sense, the Bible’s picture of Jesus, – who is the ‘exact representation of [God’s]  being’ (Heb 1:3) – points in a different direction.  Christians believe in a God who is deeply and emotionally engaged with all the joys and trials of our world.

The Bible also describes the Christian life in deeply emotional terms.  There is joy (e.g. John 16:24), but there is groaning too (Romans 8:18-27).  To be adopted as sons of God means to be united with Jesus, as we cry out Abba father (Romans 8:15 cf Mark 14:36) experiencing the same range of emotions that Jesus displayed on earth.  Both the joy and pain of our life now can be true manifestations of being united with Jesus.

Jesus shows us that an authentic Christian life is not shorn of emotion, nor is does it need to fear painful emotions, because they are both part and parcel of our present life as adopted sons of God.  Thank God that the Son of God wept.

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Dane Ortlund – Life As It Was Meant To Be?

OrtlundDane Ortlund is Senior Vice President at Crossway.  He is the author of several books, most recently Edwards on the Christian Life: Alive to the Beauty of God (August, 2014).  I really appreciated Dane’s A New Inner Relish and so am eagerly awaiting my copy of his new book.  In this Incarnation Series guest post, Dane prompts us to re-think Jesus’ miracles in light of the incarnation.  (Dane’s books are available via 10ofthose.com (UK) & christianbook.com (US) as well as all other good book retailers!)

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In his essay “Is Theology Poetry?” C. S. Lewis spoke of the incarnation as ‘the humiliation of myth into fact.’ He wrote that

what is everywhere and always, imageless and ineffable, only to be glimpsed in dream and symbol and the acted poetry of ritual becomes small, solid—no bigger than a man who can lie asleep in a rowing boat on the Lake of Galilee.

The Word, the Logos, the central meaning of the universe, the integrative center to reality, the climax and culmination of all of human history, that which summoned solar systems into instant existence—at just the right time (Gal. 4:4)—became a baby. The night Christ was born in Bethlehem, Chesterton wrote, “the hands that had made the sun and stars were too small to reach the huge heads of the cattle.”

He became a man. The one true man. All that you and I experience Jesus experienced, with the exception of sin. Therefore to question whether Jesus led a normal life as we do is to put the whole point backward. His was the only normal life the world has ever seen. We are the abnormal ones.

When Jesus performed miracles he was not doing violence to the natural order. He was restoring the natural order to the way it was meant to be. People were not supposed to be blind but to see. People were not made to be lame but to walk. Legs are supposed to work.

In this sense Jesus’ healing miracles were not supernatural. They were miracles, to be sure—but they were re-naturalizing miracles. This fallen world is sub-natural. Jesus is the one truly human being who ever lived. The incarnation does not give us a hypothetical picture of how we would be able to live if only we were divine. It gives us an actual picture of how we are meant to live, and one day will, when we are once again fully human.

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Glen Scrivener – Incarnation: The True Turning Point

Glen-321A-300x267Glen Scrivener is an evangelist with Revival Media.  He writes about evangelism and theology at ChristTheTruth.net and his evangelistic book, 321, comes out in the autumn: three-two-one.org  Glen visits us at Cor Deo for a day during each season of the programme to talk gospel together with us and it is always a real help.  As we continue this series to mark the release of Pleased to Dwell, here is Glen on the significance of the Incarnation for the Gospel and how we communicate it to others.

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The centre of evangelicalism is the believer’s “choice for God” – that’s Diarmaid MacCullogh’s opinion, Oxford’s Professor of Church History. When he made this claim during his “History of Christianity” on the BBC, I howled in protest, throwing pillows, shoes, the cat – anything – at the TV screen. Surely the professor has it backwards. It’s God’s choice for us, right? Surely it’s Jesus – the Chosen One – coming down, not us – the mighty decision makers – choosing upwards.

But as the episode unfolded I realised that it wasn’t the Professor who had gotten it backwards – it was evangelicalism. MacCullogh was just being honest. He was describing the movement as it is – not as it ought to be. And who can deny that, on the ground, the actual centre of gravity for global evangelicalism is “our choice for God”?

Think of sermons on Luke 15 and ask where our attention lies today. If an evangelist preaches a “message of salvation”, where will the emphasis be? More often than not, we focus on the prodigal in the pigsty. The sinner must make “a choice for God.” Compare this with the theology of the early church. Where would they see salvation in Luke 15? Primarily they would speak of Christ’s opening parable. God the Son is the Good Shepherd seeking out His lost sheep. Through His incarnation, He takes up our humanity, through His death He takes responsibility for our sins, through His exaltation He marches us – now perfected – home to the Father.

We must learn from the incarnation that salvation is a case of “God coming down.” Therefore, where is the turning point in our relationship with God? Is it our turn to God – praying the sinner’s prayer, for instance? Surely, more profoundly, it’s God’s turn to us in Jesus. Where is the renovation of our human nature? Is it our decision to get right with God? Surely it’s Christ’s decision to hoist us on His shoulders and carry us home. If this is true, what kind of evangelists ought we to be?

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Darrell Bock – Lessons About the Incarnation from Luke 1-2

darrell_bockToday’s guest post in the Incarnation Series is from Dr Darrell Bock, Senior Research Professor of New Testament at Dallas Theological Seminary.  As well as Darrell’s great commentaries on Luke and Acts that I have appreciated so much over the years, be sure to check out The Table – a weekly podcast on God, Christianity and Culture.  His latest works are the co-authored Truth in a Culture of Doubt (UK Link, USA Link), and Truth Matters (UK Link, USA Link).  I am grateful to Darrell for offering this succinct post on the Incarnation in Luke 1-2 as we mark the release of Pleased to Dwell.

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God keeps his word. In Luke 1-2, this is the theme that surrounds the incarnation. Jesus’ birth is shown to be part of a divine plan that involves both John the Baptist and Jesus. Jesus’ birth is shown to be superior to John. John is a prophet, while Jesus is Son of God. As hard as some of what the angel says to Mary is about how the child will be born, the refrain is that “Nothing will be impossible with God” (Luke 1:37).

Three hymns sing out the refrain that God keeps his Word. Mary’s hymn speaks about how God lifts up those who fear him in line with covenantal promises made to Abraham and his offspring (Luke 1:54-55). Zechariah’s hymn highlights God’s visitation to his people showing mercy to the fathers and keeping the covenant (Luke 1:68-75). Simeon’s hymn affirms that the psalmist’s eyes have seen the salvation of God when he sees the baby Jesus (Luke 2:30). The child is light, revelation to Gentiles and glory for Israel (Luke 2:32), for God has kept his word to deliver his people.

We tend to forget when we think about the incarnation that the arrival of Jesus is part of a plan God had and that he represents the keeping of promises and divine commitments made long ago. This is why Luke 1:45 says of Mary, “Blessed is she who believed that there would be a fulfillment of what was spoken to her by the Lord.” John 1 calls Jesus the Word, but Luke 1-2 argues that in Jesus God kept his word. God is faithful. Underneath all that is the incarnation that comes from God stands God’s faithfulness to keep his pledge and to perform his word.

The coming of Jesus means God can be trusted to care for us for in Jesus’ coming that is exactly what God has done––just as he promised he would do. As God is trustworthy, all that is left for us is to trust his promise and live with hope.

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John Hindley – Let the Wine Flow: The Incarnation in John 1-2

Mail AttachmentToday’s post, by John Hindley, launches our Incarnation Series.  John is pastor of BroadGrace Church in rural Norfolk (England) – www.broadgrace.org.uk.  John authored the really helpful Serving Without Sinking (UK Link & USA Link) and has another title coming out next year.  He is an Acts 29 Europe church planter, is married to Flick and has three little ones.  I haven’t met John yet, but hope to soon as I hear good things about the Christ he has preached to student groups in this part of the country!  Pleased to Dwell finishes in John 1, so why not start there with this post from John Hindley?

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 ‘“Everyone brings out the choice wine first and then the cheaper wine after the guests have had too much to drink; but you have saved the best till now.” This, the first of his miraculous signs, Jesus performed at Cana in Galilee. He thus revealed his glory, and his disciples put their faith in him.’ – John 2v10-11

From what John says, I estimate that Jesus made around 600 bottles of the finest wine as the first sign he did. The first miracle Jesus did was to save a wedding party from fizzling out. This comes after John has stressed the wonder of the incarnation. When you read John 1, the great introduction to the gospel climaxes in verse 14, ‘The Word became flesh and made his dwelling among us. We have seen his glory, the glory of the One and Only, who came from the Father, full of grace and truth’.

John is setting up his gospel to display the wonder of the eternal God, the Word, the One from the Father’s side becoming a man so that we might be drawn into the family of God; Father, Son and Holy Spirit. By the end of John 1v18 we are left amazed and wondering what such a God-man will do. Then John shows us Jesus gathering a ramshackle bunch of disciples, creating furious mayhem in the Temple, confusing a leading theologian, sitting in the dust by a Samaritan well, healing without consideration of religious custom and feeding hungry crowds. John lifts us to the heavens in his portrayal of Jesus in chapter 1, and then shows us an incarnate Christ who is very… human.

The miracle at Cana is perhaps the most strange. This first sign seems almost flippant. The issue is not a paralysed man or grieving widow, there is no demon confronted or sinner comforted. The issue is an embarrassing lack of wine at a party. Jesus response seems almost reckless. Verse 10 tells us people had already been drinking. Jesus seems more concerned that the party goes well than he does about the risk of drunkenness. This wedding points forward to his great marriage of his Bride on the cross and the coming wedding supper when he returns, as made clear by this being  the ‘third day’ in verse 1 and  not yet ‘his hour’ in verse 4.

But more simply, this Word made flesh is a God who wants to be with us. A God who wants to draw up a stool alongside us, pour us a drink and know us, love us and draw us to himself. I have not thought enough about the incarnation, but what I see shows me a God so good, so close, so loving and so generous that I want to think more, and know him more.

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Introduction to Incarnation Guest Series – The Incarnation In September?

Pleased to Dwell v3This month I will be offering a first on this site – a series of guest blogs from a variety of great contributors.  This month marks the UK release of my new book, Pleased to Dwell: A Biblical Introduction to the Incarnation (Christian Focus).  So I decided to ask some friends to offer a brief post on one aspect of the Incarnation of Christ.  I am thankful to each one that is writing in this series and hope that it will help stir our thinking about the importance of this vital subject.

This week we will have guest posts from either side of the Atlantic, with John Hindley and Darrell Bock looking at one Gospel each.

For more information on Pleased to Dwell, please take a look at TrinityTheology.net.  It is possible to pre-order in North America and to order in the UK.  I also have links to several vendors (all of which will give a percentage to our ministry support fund).  Enough about the book, let’s ponder the Incarnation together!

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What does the Incarnation have to do with preaching when we are not in December?  Everything.  Unless, of course, we are talking about some kind of preaching that is neither biblical nor Christian.  Biblical preaching preaches God, and we can only know God in the person of Christ.

Every Sunday of the year people need to hear from preachers who are captivated by Christ.  As Mike Reeves puts it in his new book, Christ Our Life:

“No wonder the gospels record so many who were amazed and astonished by him, as if they were witnesses to a volcano: his presence was an apocalypse, a cataclysm, an earth-shaking upheaval of all things.  God with us!” (22)

The Incarnation is not the whole story of the Christian faith, but it is critical to the whole good news that we get to preach each week in our churches.   According to Robert Letham:

“The incarnation is the indispensable basis for union with Christ.  Since Christ has united himself to us in the incarnation, we can be united to him by the Holy Spirit. In itself, the incarnation of the Son of God does not unite us to him, for by itself it does not accomplish salvation. . . . Christ’s union with us in the incarnation is the foundation for our union with him, both now and in the eternal future.” (Union With Christ, 40-41)

So whatever passage we may be preaching,  may our listeners always listen to a heart gripped by the good news of the God who has stepped into our world!  We need to keep our hearts pointed toward Christ, and we need to point our listeners outside of themselves too.

It is too easy to reinforce the fallen tendency to fix our gaze navel-ward . . . top tips, great suggestions, keys to successful effort-based religion.  But the Gospel is a call to each one of us to lift our eyes from the death of self-absorption, and to look to the One who fully reveals the Father’s heart to us:

“We get spiritually bored.  But Jesus has satisfied the mind and heart of the infinite God for eternity.  Our boredom is simple blindness.  If the Father can be infinitely and eternally satisfied in him, then he must be overwhelmingly all-sufficient for us.  In every situation, for eternity.” (Christ Our Life, 9)

Isn’t that a great thought?  The Father has always been totally and completely satisfied in Christ.  But somehow we find Jesus boring?  Either there is something wrong with Christ, or with the Father, or maybe the problem is with me.  Would it not be a great way to start the week: with our hearts crying out to God, that by His Spirit He would give us a greater glimpse of His Son this week?  With that kind of week behind us, bring on the opportunity to preach again next Sunday!

Let’s be sure to keep our internal orientation appropriately pointed outside of ourselves.  We will only ever find life, and love, and joy, and peace, and satisfaction, and rest, and meaning, when we look to Christ, who is our life.  We might easily affirm that life is only to be found in God, since He created us.  But that can still feel distant.  Praise God that because of the Incarnation, we look outside of ourselves, but not into some speculative realm of darkness.  God is not distant.  We look toward the God who became one of us, to dwell with us, because he so wanted to reach us and draw us into a wonderful union with Him forever.

The Father shared the Son, and the Son came and shared his relationship with His Father.  What more could we ask?

So as we think about Christ, it is not “that Christ is a model;” — he may be that, but more importantly, “first and foremost he is the Saviour of the helpless.  And his salvation is not about God, from a distance, lobbing down some sort of help, some ‘grace'; here, God graciously gives us himself and his own life.  God is the blessing of the gospel.  God with us.”  (Christ Our Life, 38)

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Nazarene!

imagesMy friends over at uniontheology.org have a sample chapter from Pleased to Dwell.  It ponders the significance of the label “Nazarene” – not only for followers of Jesus, but first of all for Jesus Himself!  While you are there, take a look around the site, it is already a great resource and there is more coming all the time.

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Goodreads Book Giveaway (UK)

Pleased to Dwell v3If you are in the UK, please click here to enter the book giveaway on Goodreads.  By the way, this is a useful site to engage with if you read books.  The more of us preachers who get on there, the more we can benefit from each other’s mini-reviews, ratings, etc.

If you are in North America, there will be a book giveaway closer to the release date of Pleased to Dwell (slightly later than UK release date).

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Sowing to the Spirit?

Sowing-Spirit-281x300In Galatians Paul makes multiple references to keeping in step with the Spirit, being led by the Spirit, etc.  What does this mean for your listeners?  What does this mean for you?  This post, hosted on Cor Deo, is a short introduction to a vital, yet neglected, subject.  Please click here to go there.

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Review – Acts: An Exegetical Commentary, vols 1&2

KeenerActsCraig Keener’s Acts: An Exegetical Commentary is a vast and incomplete piece of scholarship.  It is vast because in print form it is over 2100 pages.  It is incomplete because these two volumes only cover up to Acts 14:28.  For the purpose of this review, I am looking at the digital version on my Logos software.  I have not read every page, of course, so this is not a full scholarly review.

Keener is meticulous.  Anyone who has used his previous commentaries on Matthew, John and Revelation will know that.  This can be highly beneficial, or at times, frustrating.  Almost two-thirds of the complete first volume is introductory material covering such issues as genre (zeroing in on Acts as a work of ancient historiography), historical interpretation of Acts, Acts and Paul, the speeches, the author, audience, Luke’s perspective on women and gender, etc.

Once you get into the commentary proper, you start to see the fruit of his socio-historical approach.  The format and layout is relatively straightforward (i.e. no complicated internal structures that require skipping around to find what you need, but at the same time not much in the way of helpful textual layouts as some of the more modern commentaries are offering – such as Schnabel’s on Acts, for instance).  As well as relatively straightforward, it is also long.  Keener appears to have a meticulous tendency that leads to a massive project like this one.  Every detail is engaged and discussed.  Other scholarship is engaged and discussed.  At times it feels like everything is engaged and discussed.

This is where my having the works on Logos makes a difference to me.  Rather than flipping page after page and scanning tons of text, I can find what I want to access very quickly on Logos.  For instance, I can right click on the commentary and then select “search this resource.”  Then I can search in just this commentary with something as simple as “Stephen’s speech” and immediately have access to the 71 occasions Keener refers specifically to Stephen’s speech.

Equally, with a work of this magnitude, I find it helpful to have the table of contents showing on the screen.  Thus I can expand and contract sections to locate the specific section I want to see.  I can also get a sense of how long the section is before I just start reading (very useful in such a long piece of work).

I suggest that if you are preaching through a Bible book, then you should have access to a couple of the better commentaries on that book.  With Acts, I am putting Keener’s work into my top two or three resources to check (alongside Bock and Bruce, which are excellent and shorter!)

If you want to find out more, click here to go to the Logos page for this resource.

(Full disclosure: I am grateful to Logos Bible Software for providing the resource for this review.)

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