The Whole Gospel

As a brief interlude to prove I haven’t forgotten about you, first I want to point out a review of a Zondervan product I received under the condition that I actually review it (for good or ill), which is now up at Evangel. I point to it because it is ironically called The Whole Gospel, which is the point of this series, after all.

As a second review of a new resource on this topic, let me heartily commend to you the new book from Greg Gilbert, What Is the Gospel? It has been endorsed by everyone on earth at this point as the burbs indicate (well, everyone associated with 9Marks, T4G, and the Gospel Coalition, anyway), but let me underscore three attributes of this book which I think make it a necessary resource for the discerning reader and faithful Christian:

[1] It’s spectacularly brief. Including the 3-page Scripture index and the front blurbs, it’s 127 pages. There are devotional books with less real meat in them which are half-again longer than this book, yet this book will do more good for those who read it if they take it even marginally-seriously. And at a compact 5x7 page size, the only people who will find reading it a burden will be those who cannot read English. This is a time when condensed text and content are a massive advantage.

[2] It is written at a popular level. It’s conversational writing without being breezy, but it is utterly readable.

[3] It looks like it’s worth giving away. You all know my beef with tracts: we have this God-sized ransom of good news we are trying to tell people, and the only thing we can think of to put it on to give away is 7-cents worth of 2-color print. This small book is in hard cover, and if you give it to someone, it looks like you gave half a thought to the value of the real gift you are trying to give them.

This is not light matter, btw. Back when Piper first published The Passion of Jesus Christ (now titled: "50 reasons Christ came to die"), it was an indispensible intro to the Christian faith. This book surpasses that accomplishment not because it is more thorough, but because it is more concise, putting the reader’s attention on what matters most.

Note to Crossway: find a way to make this book not $12.99 but $6.99 so that it will be distributed widely and used often as the first place people are introduced to the faith. There are at least three material improvements that could be made that would make this book the tract of choice for those concerned about serious, discipleship-minded evangelism (cover, paper and layout) which could be changed for the sake of cost but not made so cheap that they make the whole thing a throw-away. Consider it.

If you want a full review of this book, go here to Discerning Reader and read that review and recommendation. Otherwise, go get 5 and give them away this week.

The Half Gospel (2)

Last time I made a point of saying:

And how are any of the admonitions in the NT to the various churches to live as if Christ’ death and resurrection were real any less a part of the Good News? You know: Paul’s point in making these things plain is summed up when he says plainly, “such ones as these you once were” [Eph 2; Col 1] – meaning you are now something better, and have a better purpose and objective.

There are several reasons I said this, and of course the first is that it’s the first post in a series of bloggery goodness and I had to make sure I said something worth blogging about a second time.

But another significant reason for saying this is that this is part of Paul’s Gospel which, I think, is getting lost in our “Gospel-centric” movements. I say “our” because let’s face it: I was blogging about the definition and centrality of the Gospel before it was a fad. I’m an O.G. blogger – Orthodox Gospel. Before there was T4G there was centuri0n out there giving Tony Campolo the angry eyebrows, and writing open letters to Derek Webb wondering if he has both hands on the discipleship wheel, and of course declaring that others who are far more post-medieval than I am are “clowns”. I’m a Gospel-centric guy.

But here’s the thing: I suspect some people say they are “Gospel centric” and they are in fact intellectually and academically afraid that if the Gospel means more than “God did”, they are trudging into either Liberalism or Catholicism. And these are guys who, frankly, think that people who don’t baptize babies are “churchless” and that those who do not pass the cup and the bread around every week are somehow turning their back on grace.

But the Gospel is in fact, “God did for us.” For example, take a look at what Jesus says here:

Let not your hearts be troubled. Believe in God; believe also in me. In my Father’s house are many rooms. If it were not so, would I have told you that I go to prepare a place for you? And if I go and prepare a place for you, I will come again and will take you to myself, that where I am you may be also. And you know the way to where I am going. [John 14]

Consider it: Jesus is here at the last supper, and when he tells the Apostles that the reason their hearts should not be troubled that he is “going” is that he is going somewhere for their sakes. That is: the “good news” is not that Jesus goes [to his death on the cross]; it is in fact that Jesus goes [to his death on the cross] to prepare a place for the believers. That is: it is not just that Jesus does something, but that it is for us, and that somehow there is something that makes us different.

Jesus also said this:

Abide in me, and I in you. As the branch cannot bear fruit by itself, unless it abides in the vine, neither can you, unless you abide in me. I am the vine; you are the branches. Whoever abides in me and I in him, he it is that bears much fruit, for apart from me you can do nothing. [John 15]

”Aha!” says one of those who thinks I have gone AWOL here, “You’re confusing ‘Law’ and ‘Gospel’, Frank: ‘Abide’ is a command, and this cannot be the Gospel because it something one must do. My doing is my death, if I can be so bold: only Christ’s doing is life for me, and I’ll trust him thank you very much. I’ll put my hope in His death and resurrection, and really hold your advice at arms length because let’s face it: you’re veering into the land of the doubtful here. This is not good systematic theology, and I exhort you to turn back.”

Well, before you start wielding the systematic fire hose to get me off your theological front porch, let’s see what some actual bacon-in-the-fire Protestants thought about this.

They who are effectually called and regenerated, having a new heart and a new spirit created in them, are further sanctified, really and personally, through the virtue of Christ's death and resurrection, by his Word and Spirit dwelling in them; the dominion of the whole body of sin is destroyed, and the several lusts thereof are more and more weakened and mortified, and they more and more quickened and strengthened, in all saving graces, to the practice of true holiness, without which no man shall see the Lord.

That’s the WCF XIII.1, yes? And that’s what Christ is talking about in John 15: those in Him are not just “in him” but he is also “in them” so that they are no longer dead branches but branches full of new life.

Paul says it this way:

For God has done what the law, weakened by the flesh, could not do. By sending his own Son in the likeness of sinful flesh and for sin, he condemned sin in the flesh, in order that the righteous requirement of the law might be fulfilled in us, who walk not according to the flesh but according to the Spirit. For those who live according to the flesh set their minds on the things of the flesh, but those who live according to the Spirit set their minds on the things of the Spirit. For to set the mind on the flesh is death, but to set the mind on the Spirit is life and peace. For the mind that is set on the flesh is hostile to God, for it does not submit to God’s law; indeed, it cannot. Those who are in the flesh cannot please God.
You, however, are not in the flesh but in the Spirit, if in fact the Spirit of God dwells in you. [Rom 8]

I mean: that’s the book of Romans, people. This is the Reformed home court. Yet when Paul says that we do not keep the Law in order that we be righteous but that Christ kept the law in order that we might live according to the spirit of life rather than the dead flesh, somehow we start wondering what’s for lunch or how nice it is outside. Paul says here without any real qualifications that God sent Christ to fulfill the law for us in order that we can therefore walk according to the Spirit.

This is the Gospel: Christ died for our sins according to the Scripture, was buried, and was raised on the third day in accordance to the Scripture. But if it is for us, and now our sins are the things ruined and we are now in the spirit, in the true vine, headed for a place prepared for us, is it moral and spiritual beer-thirty? Can we take eternity off? Is the Gospel the good news that we have a permanent vacation?

Or should we instead say, “God loves us, and has a wonderful purpose for our lives?”

I’ll be thinking about that next week. You think about it until then, and be with the Lord’s people on the Lord’s day in the Lord’s house, because of the Gospel.

The Half Gospel (1)

The permanent fixture in my sidebar is 1 Cor 15:1-4, yes? You’ve seen it over there for ages, and I’m sure you all remember it by inclination if not by heart:

Now I would remind you, brothers, of the gospel I preached to you, which you received, in which you stand, and by which you are being saved, if you hold fast to the word I preached to you--unless you believed in vain. For I delivered to you as of first importance what I also received: that Christ died for our sins in accordance with the Scriptures, that he was buried, that he was raised on the third day in accordance with the Scriptures

Now, I want you to consider two things, both of which are systematic interpretations/paraphrases of that passage.

Here’s #1:

Now I would remind you, brothers, that I preached to you, and you received my preaching, in which you stand, if you hold fast to the word I preached to you--unless you believed in vain. For I delivered to you as of first importance what I also received: that we are now OK in accordance with the Scriptures, and that we have new life in accordance with the Scriptures

You all recognize this, yes? It’s the flimsy feel-good motivational speaking that can pass for preaching in some churches, and many good people are sadly these kinds of preachers, and these kinds of Christian disciples. They want to know about themselves – and they want the Scripture to talk about them. That would be relevant, you see.

Is there really a reason to take that apart? It’s been done. We get it: It’s not good news if it’s merely about “us”. The only insight I would add to those critiques is that this is a systematic theology – it’s just a very flawed systematic theology.

Now here’s #2:

Now I would remind you, brothers, of the Gospel, which was delivered as of first importance: that Christ died in accordance with the Scriptures, that he was buried, that he was raised on the third day in accordance with the Scriptures.

Let me say this: for some people, this is the Gospel – which is Christ’s work only, to the exclusion of all things not actually personally done by Christ – for example, evangelism. Evangelism is not the Gospel, they point out with very fine systematic precision. And one wonders thereafter what kind of a Gospel it is that is not proclaimed, and which does not have an effect both in this life and the next on real people.

“Well, wait a minute, Frank,” comes the rejoinder from the seminary student who undoubtedly will take exception, “Of course it’s the Gospel that must be proclaimed – it’s the message that something was done! It has to be proclaimed; it has to be believed. There has to be repentance. Let’s not throw the baby out with the bathwater here because we want to make the work of Christ an objective fact of history.”

This is actually my point and my complaint toward this seminary student and his kin as they come in many shapes and sizes: if the Gospel is an “objective fact”, it’s like a rock or a golf ball. It’s just something that was or is. It’s something we describe – saying what it is, meaning of course you cannot “live the Gospel” or something like that (or so we say) becuase it is somehow apart from us.

The problem is that the Gospel is not “Christ died”, but in fact “Christ died for our sins”. Christ died for us. That makes the Gospel not merely something “out there” or even “right here” but in fact something in which we, for whom it was done, somehow participate. That is, if there is a Savior, there must then be those who are saved. Something is received, and it makes “us” different both now and forever.

If that’s not enough – and it seems like plenty, and it seems plenty obvious – think about this: if we are “saved”, what’s it mean to be “saved”? See: to say that the Gospel is only that Christ died and was resurrected is to cut off the Gospel on the God-only side of the issue. This is a mistake, it seems to me, as grand as to cut it off on the “us” only side. The “us”-only Gospel thinks the effect is the only thing; the “God-only” side thinks the cause it the only thing. But the Gospel is good news to us, and somehow it makes something of us we weren’t before.

I want you to think about something: what if the Gospel was only “Christ died and raised from the dead, just like Scripture said he would”? That is – what if what Jesus did was only prove that He was God? That’s actually pretty cool, if you ask me – but even if that’s all Jesus did, he’d deserve to be worshipped, right? If someone could prove they were actually God, they would deserve worship because God, by definition, deserves worship. But even in that case, there is an effect which cannot be denied without in fact denying the cause.

How much more is this true, then, if Jesus’ death doesn’t just prove His Godhood? What if He proves He is both Lord and Christ? What if what He has done is actually glorifying to Him because its effect is actually greater than the act of Creation? Doesn’t that mean that we have an obligation to call that part of the Good News as well?

Think of it this way, my systematic friends: even the “Solo Christo” commandos believe that someone is not really a Christian if he doesn’t practice the sacraments. These fellows are plain in their view here: it’s a necessary consequence of the Gospel to celebrate the Lord’s table, and to baptize those who are rightly named in the church – those who refuse to do so are, frankly, not Christians. Irenic footnotes are made for those who are martyred before they can be baptized and who are never in fellowship because of extraordinary circumstances, but those who frankly refuse the sacraments are simply not Christian in their view – because these things are necessary consequences of the Gospel. How, then, can those things not actually be part of the good news? How are they any less part of the good news than the sound preaching of the Word of God?

And how are any of the admonitions in the NT to the various churches to live as if Christ’ death and resurrection were real any less a part of the Good News? You know: Paul’s point in making these things plain is summed up when he says plainly, “such ones as these you once were” [Eph 2; Col 1] – meaning you are now something better, and have a better purpose and objective.

It’s in this Gospel where all of Paul’s letters reside. It is this Gospel which Paul re-preaches to the Corinthians in order for them to stop acting like lost people. It is this Gospel which Paul preaches to the Galatians so that they don’t start seeking the approval of the Law but to exceed the requirements of the Law [cf. Galatians 5] by putting on the Spirit of Christ.

And here we are, just like those churches, with half the Gospel. We can identify the doer of the Gospel; we can identify what he does. And we forget for whom he did it and what then they (meaning: we) ought to be.

This relates to some of the goings-on around the internet lately, but this is already quite a gale force blow. Stew on it and I’ll be around another day to give you a more particular application of this point.

Gospel Rant

Somehow Ann Coulter gets the Gospel right.

How'd that happen?

Don't be like that

Before you read an comment on this post, you have to demonstrate that you have read this post and are willing to at least concede that I will stomp on any gay-bashing in this thread.

iMonk posted this on his panel moderation at CStone09, and somehow some have interpreted his view as being too conservative or too harsh. Michael's comment there is "We are not going to have that debate on this post."

I say good for him, but we are going to have it here. If you haven't read the iMonk's post, read it, then read my link about, and then use the comments for what the comments are for. Bashing GLBT or iMonk will be not tolerated in the extreme.

This is a Football

They tell a story about Vince Lombardi who, during the half-time of a blow-out against his team, walked into the locker room and declared, in words to this effect, "Gentlemen, it is time to return to basics." Then he pulled out the pigskin and presented it to the team instructionally: "This: is a Football."

Over at the Resurgence Blog, Jonathan Dodson presents the football to those who read him.

Now, before you people (you know who you are) take this apart for lacking any scripture verses or direct references to the Gospel: you're right. No Gospel explications in that essay/list. But here's my problem with that objection: Sometimes you have to assume the Gospel when talking about mission. White Horse Inn and all that duly noted, but listen: at some point your extraordinary knowledge of the names and accomplishments of all the magisterial reformers and all the puritans and all the ECFs has to matter in the world God created -- the one outside the confines of your skull and your note books and your blog(s).

And it has to matter to people. You have to live someplace other than a bunker, and you have to talk to people other than your pastor and your sunday school teacher. The Son of Man came to seek and save the lost -- it might prove useful to you to do the same.

A Dangerous Man

The people and their leaders all took Jesus to Pilate and began to bring up charges against him. They said, "We found this man undermining our law and order, forbidding taxes to be paid to Caesar, setting himself up as Messiah-King."

Pilate asked him, "Is this true that you're 'King of the Jews'?"

"Those are your words, not mine," Jesus replied.

Pilate told the high priests and the accompanying crowd, "I find nothing wrong here. He seems harmless enough to me."

But they were vehement. "He's stirring up unrest among the people with his teaching, disturbing the peace everywhere, starting in Galilee and now all through Judea. He's a dangerous man, endangering the peace."

When Pilate heard that, he asked, "So, he's a Galilean?" Realizing that he properly came under Herod's jurisdiction, he passed the buck to Herod, who just happened to be in Jerusalem for a few days.

Herod was delighted when Jesus showed up. He had wanted for a long time to see him, he'd heard so much about him. He hoped to see him do something spectacular. He peppered him with questions. Jesus didn't answer--not one word. But the high priests and religion scholars were right there, saying their piece, strident and shrill in their accusations.

Mightily offended, Herod turned on Jesus. His soldiers joined in, taunting and jeering. Then they dressed him up in an elaborate king costume and sent him back to Pilate. That day Herod and Pilate became thick as thieves. Always before they had kept their distance.

Then Pilate called in the high priests, rulers, and the others and said, "You brought this man to me as a disturber of the peace. I examined him in front of all of you and found there was nothing to your charge. And neither did Herod, for he has sent him back here with a clean bill of health. It's clear that he's done nothing wrong, let alone anything deserving death. I'm going to warn him to watch his step and let him go."

At that, the crowd went wild: "Kill him! Give us Barabbas!" (Barabbas had been thrown in prison for starting a riot in the city and for murder.) Pilate still wanted to let Jesus go, and so spoke out again.

But they kept shouting back, "Crucify! Crucify him!"

He tried a third time. "But for what crime? I've found nothing in him deserving death. I'm going to warn him to watch his step and let him go."

But they kept at it, a shouting mob, demanding that he be crucified. And finally they shouted him down. Pilate caved in and gave them what they wanted. He released the man thrown in prison for rioting and murder, and gave them Jesus to do whatever they wanted.

As they led him off, they made Simon, a man from Cyrene who happened to be coming in from the countryside, carry the cross behind Jesus. A huge crowd of people followed, along with women weeping and carrying on. At one point Jesus turned to the women and said, "Daughters of Jerusalem, don't cry for me. Cry for yourselves and for your children. The time is coming when they'll say, "Lucky the women who never conceived! Lucky the wombs that never gave birth! Lucky the breasts that never gave milk!' Then they'll start calling to the mountains, "Fall down on us!' calling to the hills, "Cover us up!' If people do these things to a live, green tree, can you imagine what they'll do with deadwood?"

Two others, both criminals, were taken along with him for execution.

When they got to the place called Skull Hill, they crucified him, along with the criminals, one on his right, the other on his left.

Jesus prayed,

"Father, forgive them; they don't know what they're doing."

Dividing up his clothes, they threw dice for them. The people stood there staring at Jesus, and the ringleaders made faces, taunting, "He saved others. Let's see him save himself! The Messiah of God--ha! The Chosen--ha!"

The soldiers also came up and poked fun at him, making a game of it. They toasted him with sour wine: "So you're King of the Jews! Save yourself!"

Printed over him was a sign: THIS IS THE KING OF THE JEWS.

One of the criminals hanging alongside cursed him: "Some Messiah you are! Save yourself! Save us!"

But the other one made him shut up: "Have you no fear of God? You're getting the same as him. We deserve this, but not him--he did nothing to deserve this."

Then he said, "Jesus, remember me when you enter your kingdom."

He said, "Don't worry, I will. Today you will join me in paradise."

By now it was noon. The whole earth became dark, the darkness lasting three hours-- a total blackout. The Temple curtain split right down the middle. Jesus called loudly,

"Father, I place my life in your hands!"

Then he breathed his last. When the centurion there saw what happened, he honored God: "This man was innocent! A good man, and innocent!"

All who had come around as spectators to watch the show, when they saw what actually happened, were overcome with grief and headed home. Those who knew Jesus well, along with the women who had followed him from Galilee, stood at a respectful distance and kept vigil.

There was a man by the name of Joseph, a member of the Jewish High Council, a man of good heart and good character. He had not gone along with the plans and actions of the council. His hometown was the Jewish village of Arimathea. He lived in alert expectation of the kingdom of God. He went to Pilate and asked for the body of Jesus. Taking him down, he wrapped him in a linen shroud and placed him in a tomb chiseled into the rock, a tomb never yet used. It was the day before Sabbath, the Sabbath just about to begin.

The women who had been companions of Jesus from Galilee followed along. They saw the tomb where Jesus' body was placed. Then they went back to prepare burial spices and perfumes.

They rested quietly on the Sabbath, as commanded.

Not Greater

Just before the Passover feast, Jesus knew that his time had come to depart from this world to the Father. Having loved his own who were in the world, he now loved them to the very end. The evening meal was in progress, and the devil had already put into the heart of Judas Iscariot, Simon’s son, that he should betray Jesus. Because Jesus knew that the Father had handed all things over to him, and that he had come from God and was going back to God, he got up from the meal, removed his outer clothes, took a towel and tied it around himself. He poured water into the washbasin and began to wash the disciples’ feet and to dry them with the towel he had wrapped around himself.

Then he came to Simon Peter. Peter said to him, "Lord, are you going to wash my feet?"

Jesus replied, "You do not understand what I am doing now, but you will understand after these things."

Peter said to him, "You will never wash my feet!"

Jesus replied, "If I do not wash you, you have no share with me."

Simon Peter said to him, "Lord, wash not only my feet, but also my hands and my head!"

Jesus replied, "The one who has bathed needs only to wash his feet, but is completely clean. And you disciples are clean, but not every one of you." (For Jesus knew the one who was going to betray him. For this reason he said, "Not every one of you is clean.")

So when Jesus had washed their feet and put his outer clothing back on, he took his place at the table again and said to them, "Do you understand what I have done for you? You call me ‘Teacher’ and ‘Lord,’ and do so correctly, for that is what I am. If I then, your Lord and Teacher, have washed your feet, you too ought to wash one another’s feet. For I have given you an example – you should do just as I have done for you. I tell you the solemn truth, the slave is not greater than his master, nor is the one who is sent as a messenger greater than the one who sent him. If you understand these things, you will be blessed if you do them."

all whom they found

The kingdom of heaven may be compared to a king who gave a wedding feast for his son, and sent his servants to call those who were invited to the wedding feast, but they would not come.

Again he sent other servants, saying, 'Tell those who are invited, See, I have prepared my dinner, my oxen and my fat calves have been slaughtered, and everything is ready. Come to the wedding feast.' But they paid no attention and went off, one to his farm, another to his business, while the rest seized his servants, treated them shamefully, and killed them.

The king was angry, and he sent his troops and destroyed those murderers and burned their city. Then he said to his servants, 'The wedding feast is ready, but those invited were not worthy. Go therefore to the main roads and invite to the wedding feast as many as you find.' And those servants went out into the roads and gathered all whom they found, both bad and good. So the wedding hall was filled with guests.

But when the king came in to look at the guests, he saw there a man who had no wedding garment. And he said to him, 'Friend, how did you get in here without a wedding garment?' And he was speechless. Then the king said to the attendants, 'Bind him hand and foot and cast him into the outer darkness. In that place there will be weeping and gnashing of teeth.' For many are called, but few are chosen.

Children in the Temple

Jesus entered the Temple and began to drive out all the people buying and selling animals for sacrifice. He knocked over the tables of the money changers and the chairs of those selling doves. He said to them, "The Scriptures declare, ‘My Temple will be called a house of prayer,’ but you have turned it into a den of thieves!"

The blind and the lame came to him in the Temple, and he healed them. The leading priests and the teachers of religious law saw these wonderful miracles and heard even the children in the Temple shouting, "Praise God for the Son of David."

But the leaders were indignant. They asked Jesus, "Do you hear what these children are saying?"

"Yes," Jesus replied. "Haven’t you ever read the Scriptures? For they say, ‘You have taught children and infants to give you praise.’" Then he returned to Bethany, where he stayed overnight.

not like God

When Jesus and his disciples were near the town of Caesarea Philippi, he asked them, "What do people say about the Son of Man?"

The disciples answered, "Some people say you are John the Baptist or maybe Elijah or Jeremiah or some other prophet." Then Jesus asked them, "But who do you say I am?"

Simon Peter spoke up, "You are the Messiah, the Son of the living God."

Jesus told him:

Simon, son of Jonah, you are blessed! You didn't discover this on your own. It was shown to you by my Father in heaven. So I will call you Peter, which means "a rock." On this rock I will build my church, and death itself will not have any power over it. I will give you the keys to the kingdom of heaven, and God in heaven will allow whatever you allow on earth. But he will not allow anything that you don't allow.

Jesus told his disciples not to tell anyone that he was the Messiah. From then on, Jesus began telling his disciples what would happen to him. He said, "I must go to Jerusalem. There the nation's leaders, the chief priests, and the teachers of the Law of Moses will make me suffer terribly. I will be killed, but three days later I will rise to life."

Peter took Jesus aside and told him to stop talking like that. He said, "God would never let this happen to you, Lord!"

Jesus turned to Peter and said, "Satan, get away from me! You're in my way because you think like everyone else and not like God."

The Lord hath need of Him

And when Jesus had thus spoken, he went before, ascending up to Jerusalem. And it came to pass, when he was come nigh to Bethphage and Bethany, at the mount called the mount of Olives, he sent two of his disciples, saying, Go ye into the village over against you; in the which at your entering ye shall find a colt tied, whereon yet never man sat: loose him, and bring him hither. And if any man ask you, Why do ye loose him? thus shall ye say unto him, Because the Lord hath need of him.

And they that were sent went their way, and found even as he had said unto them. And as they were loosing the colt, the owners thereof said unto them, Why loose ye the colt?

And they said, The Lord hath need of him.

And they brought him to Jesus: and they cast their garments upon the colt, and they set Jesus thereon. And as he went, they spread their clothes in the way.

And when he was come nigh, even now at the descent of the mount of Olives, the whole multitude of the disciples began to rejoice and praise God with a loud voice for all the mighty works that they had seen; saying, Blessed be the King that cometh in the name of the Lord: peace in heaven, and glory in the highest.

And some of the Pharisees from among the multitude said unto him, Master, rebuke thy disciples.

And he answered and said unto them, I tell you that, if these should hold their peace, the stones would immediately cry out.

What all gospels have in common

In this post, you will find how the mind of me, the blogger you came here to observe, really thinks about things. Some of you will be revolted, and others will walk away sort of giddy like a 14-year-old who has just had his first half-beer.

Alert Reader "Jude" linked us to a NYT story which he thought was good fodder for our on-going tirade against Global Warming, and superficially, it is. Nice work, Jude.

But in that story is this interesting piece of columnizing, and read it carefully:

“I don’t think of myself predicting things,” [Freeman Dyson] says. “I’m expressing possibilities. Things that could happen. To a large extent it’s a question of how badly people want them to. The purpose of thinking about the future is not to predict it but to raise people’s hopes.”

You know: you get brilliant things said by brilliant people all the time. In fact, in this day and age when almost every word muttered is somehow replayed in some media or other, there is so much brilliance out there that it's like Syndrome's wicked plan to subvert the world of Supers: when everybody is brilliant, it's just another way of saying that nobody is brilliant.

And Freeman Dyson is one of those people that, as they say, you only read about in newspapers. Freeman John Dyson FRS (born December 15, 1923) is a British-born American theoretical physicist and mathematician, famous for his work in quantum field theory, solid-state physics, and nuclear engineering. He is a lifelong opponent of nationalism and a proponent of nuclear disarmament and international cooperation. Dyson is a member of the Board of Sponsors of The Bulletin of the Atomic Scientists.

But think about what Dyson is saying here -- the underlined part especially. The purpose of thinking about the future is not to predict it but to raise people's hopes.

If you want insight into the human condition, people, and what it is we can do to actually deliver the Gospel, think about what Dyson says here. What he is saying here, in considering the world, is that the world is what it is -- but when we think about it, we have to think about it in such a way that it results in hope for the future. You see: this is what all alleged "gospels" have in common: they give people hope for the future.

And they have this in common because, frankly, they are imitating the actual Gospel, the actual good news which is good tidings of great joy to all the people. The problem we Christians have is that we have completely lost sight of this fact. When we are considering the future with people, our vision ought to be full of hope.

This is why I have such a love for our post-millennial brethren: they get this. I mean, they are not building bunkers because Christ is going to return to a burned-out ash and make all things new inspite of us Christians and the rest of the sinners we didn't evangelize: they want to live for Christ, knowing that to die is gain.

So somehow, get this part of the Gospel into what you're talking about out there. The Gospel is given to us in part that we might raise people's hopes about the future..

I forgot to mention: Freeman Dyson is a practicing Christian. Are you?

what he can't fix

Now that Barack Obama is President of the United States, he has a lot of things to fix. His plate is full, yes?

He can't fix this, or anything like it. That requires a savior.

Short, sharp shock

OK -- somehow the question of whether or not Clay Aiken is a sinner has come up in the blogosphere.

Let me put it to you this way: if he's not a sinner, he's only the second one ever born. So quibbling over whether some confession or label or practice "makes him a sinner" is stupid: he was a sinner yesterday before you read the headlines, and he's a sinner now after you have read the headlines.

Just like you. Just like me.

good stuff

Usually, when I link you to something, deep down inside I am thinking either "I wish I had written that" or "I could have written that -- but I'm glad someone else did." read this by D.A. Carson and think about this: this is way better than I could have written on the subject of Gospel and good works.

Die to defeat death

JT posted a link to Phil Johnson's comments on Erwin McManus at TeamPyro, and the comment thread (of course) became a referendum on what a hater Phil is. In the course of that, I said this:

also for the record, I think [another commenter] [doesn't] really understand the Gospel. Whether that's a log or a spec or a problem with what's in my eye and not yours remains to be seen.

Let's start here: why should someone who believes in the Gospel be willing to die for the Gospel? That is to ask, if we agree that Jesus' death is the Gospel, if I trust Jesus' death as good news to all men, why would I be willing to die for it?

And the reason I asked this is that it's crucial to understanding something about Phil's comment against McManus, and about why Gospel preaching is different than motivational speaking.

Think about this with me: imagine Zig Ziglar (whom I like and respect, btw) was taken to court and was told, "Zig, your books and tapes have helped some people, but they have actually hurt a lot of people by giving them false hope. Those people have filed a class-action suit against you, and we can't calculate the damages because they run so high -- so the court is handing down this decision: either shut down your fraudulent scam company and take all your books off the market, or receive the death penalty as punishment for more than $100 trillion in damages."

You think Zig would take the death penalty? Personally, I don't think Zig would take the death penalty. I think he'd make a fine speech and then shut his company down because frankly his company is not worth dying for. There's not that much at stake.

In that, I think we have to come to grips with something in the Gospel: it is not about how we achieve anything. It's not a how-to manual -- except maybe a how-to make the world hate you and to receive persecution for loving God. If you think the Gospel is about how you get anything, I think you are overlooking what the problem is.

The problem is that your "getting" causes you to get condemnation because you inherently want the wrong things. Instead of wanting God and His blessings, for example, you want to be "like God" -- that seems like a good thing to you, to know the difference between good and evil and bee God's peer rather than His created servant -- and you then disobey God in order to somehow become "like" Him.

The Gospel is not how you "get" anything. It is how you are therefore gotten out of sin. See: it is right to say in one respect that this means we are saved out of death. But in a very real way, it also means we are saved into death.

We are saved into Christ's death, which looks pretty good, right? He died so we don't have to die in punishment for what we have done. That's the great exchange.

But here's the kicker, according to Paul:

Yes, and I will rejoice, for I know that through your prayers and the help of the Spirit of Jesus Christ this will turn out for my deliverance, as it is my eager expectation and hope that I will not be at all ashamed, but that with full courage now as always Christ will be honored in my body, whether by life or by death. For to me to live is Christ, and to die is gain.

To die is gain.

That's an interesting place for a guy who is preaching Good News to wind up, isn't it? That death is frankly something which a Christian can look forward to? Because he also says to Timothy:

You then, my child, be strengthened by the grace that is in Christ Jesus, and what you have heard from me in the presence of many witnesses entrust to faithful men who will be able to teach others also. ...Remember Jesus Christ, risen from the dead, the offspring of David, as preached in my gospel, for which I am suffering, bound with chains as a criminal. But the word of God is not bound! Therefore I endure everything for the sake of the elect, that they also may obtain the salvation that is in Christ Jesus with eternal glory.The saying is trustworthy, for:If we have died with him, we will also live with him; if we endure, we will also reign with him; if we deny him, he also will deny us; if we are faithless, he remains faithfulfor he cannot deny himself.

Paul says that the Gospel is worth enduring hard things, even up to an including death -- because death is not a defeat after Christ's resurrection.

In that, it's right to die a little in order to tell people the truth. In the little part of 2 Timothy I dropped out, Paul says he does these things for the sake of the elect, which is his way of saying, who those to whom it will matter.

You know: not to make sure everyone reaches their full potential, or that they find ways to develop and unleash personal and organizational creativity, uniqueness, innovation and diversity. The Gospel is there so that death doesn't swallow us up while we are creating environments that expand imagination, unleash creativity, and maximize the creative potential in every individual and organization.

That's what Phil was talking about -- it's cruel and stupid to make people feel really good about what they are doing right now if what they are doing right now is walking very quickly and creatively into hell.

Somehow, we have to be willing to die for the Gospel.

Really

After coming back from vacation, Doug Wilson said:

It would be far better to say that Jesus came to solve all our worldly problems. The difference is that He does not do it the same way we do, which is to say, ineffectively. He really will save the world, and all our tinpot messiahs won't. Salvation is only through Jesus, but it really is salvation that will be manifested in this world. Related to this, salvation from our worldly problems won't come from conservative armies or from liberal nannies.

Which, of course, is exactly right.

1504

Because my pride should be shattered every day, and this video reminded me of that when my pride was welling up.

HT: Mrs. Dr. Warhead

read it now

Justin Taylor already linked to this essay by Russell D. Moore about Jeremiah Wright and what he actually represents.

If you didn't read it when JT linked it, you should read it now. Moore is exactly right -- and he's a baptist, dude.