Theology


In The Mission of God, Christopher Wright argues that “it is in Christ crucified and risen that we find the focal point of the whole Bible’s grand narrative, and therein also the focal point of the whole mission of God”. He notes in the book’s epilogue that this God-centered worldview should challenge us in these ways:

  • We ask, “Where does God fit into the story of my life?” when the real question is where does my little life fit into this great story of God’s mission.
  • We want to be driven by a purpose that has been tailored just right for our own individual lives (which is of course infinitely preferable to living aimlessly), when we should be seeing the purpose of all life, including our own, wrapped up in the great mission of God for the whole of creation.
  • We talk about the problems of “applying the Bible to our lives,” which often means modifying the Bible somewhat adjectivally to fit into the assumed “reality” of the life we live “in the real world.” What would it mean to apply our lives to the Bible instead, assuming the Bible to be the reality–the real story–to which we are called to conform ourselves?
  • We wrestle with the question of how we can “make the gospel relevant to the world” (again, at least that is clearly preferable to treating it as irrelevant). But in this Story, God is about the business of transforming the world to fit the shape of the gospel.
  • We argue about what can legitimately be included in the mission God expects from the church, when we should ask what kind of church God expects for his mission in all its comprehensive fullness.
  • I may wonder what kind of mission God has for me, when I should ask what kind of me God wants for his mission.

Ollie, great post on joy and suffering. I once heard a sermon which said that one of the best things a pastor can do for God’s people is to prepare them for suffering. A biblical understanding of suffering will serve us well when trials and tribulations arise–and they will. This runs counter to our materialistic and hedonistic culture, which measures well-being in terms of physical prosperity. But then, the Christian life is not supposed to make sense in the eyes of this fallen world. Like our Saviour, our path to resurrection proceeds through the cross. There is no glory without suffering.

“The Spirit himself bears witness with our spirit that we are children of God,  and if children, then heirs- heirs of God and fellow heirs with Christ, provided we suffer with him in order that we may also be glorified with him.”  (Romans 8:16-17) 

“When they had preached the gospel to that city and had made many disciples, they returned to Lystra and to Iconium and to Antioch,  strengthening the souls of the disciples, encouraging them to continue in the faith, and saying that through many tribulations we must enter the kingdom of God.” (Acts 14:21-22 )

Besides Ajith Fernando’s book, here are some other helpful resources on the issue of suffering:

1) Night of Weeping: When God’s Children Suffer (Horatius Bonar)

 

2) Suffering and the Goodness of God (Christopher W. Morgan and Robert A. Peterson, eds.)

3) How Long, O Lord? Reflections on Suffering and Evil (D. A. Carson)

4) Suffering and the Sovereignty of God (John Piper and Justin Taylor, eds.)

Hey guys, how have you been? Sorry I’ve been silent for a while; the transition to Southern Seminary was a tad more difficult for me to adjust than I anticipated. I must be growing older!

I’ve started reading Ajith Fernando’s book “The Call to Joy and Pain”; I realized that contemporary Singaporean Christians (me included) often do not have a well formed biblical concept of suffering. I’ve blogged about it back at my blog and I thought that Fernando’s writing would also be worth posting here as well.

Now I rejoice in my sufferings for your sake, and in my flesh I am filling up what is lacking in Christ’s afflictions for the sake of his body, that is, the church, of which I became a minister according to the stewardship from God that was given to me for you, to make the word of God fully known, the mystery hidden for ages and generations but now revealed to his saints. To them God chose to make known how great among the Gentiles are the riches of the glory of this mystery, which is Christ in you, the hope of glory. Him we proclaim, warning everyone and teaching everyone with all wisdom, that we may present everyone mature in Christ. For this I toil, struggling with all his energy that he powerfully works within me. – Colossians 1:24-29 (ESV)

97818447424932Fernando reflecting on how joy and suffering come together says,

One of the interesting things about the New Testament record is that suffering is hardly ever mentioned without also a mention of the blessings of suffering. And often the blessing mentioned is joy. I was able to locate eighteen different places in the New Testament where suffering and joy are found together. The texts I found making this connection between suffering and joy were in the Gospels, the book of Acts, and the epistles. We also know that through Revelation may not mention this connection explicitly, it is implied there.

So according to the Bible, joy and pain can coexist. Christians don’t talk about suffering unless they also talk about the joy of suffering. It is the joy that makes the cross worthwhile, for it gives us the strength to bear it. As Nehemiah said, “The Joy of the LORD is your strength” (Neh. 8:10).

I once heard David Sittion, the founder of To Every Tribe Mission, tell how when he was a teenager a ninety-year-old Missionary spoke at the youth fellowship of his church. He had been a missionary for seventy-two years. At the start of his talk he kept saying the same thing over and over again. It was something like, “I want you to remember this. You can forget everything I say, but don’t forget this.” He kept saying something like this for about five minutes, and the young people were getting impatient, wishing he would go ahead and say it. Finally he said what he wanted to say: “The Joy of the Lord is your strength. when the joy goes, the strength goes.” Having said that, he sat down! That is the basic affirmation of this book. Joy and suffering are necessary aspects of Christianity. And they can and must exist together. – Ajith Fernando, The Call to Joy and Pain

Take care and see you all real soon. I’ll be back in Singapore over the Summer.

——–

Grace and Peace

Ollie

Apr 2009

Southern Seminary professor Jim Hamilton has written a song about Jesus Christ in the OT and NT. Check it out here. This is the chorus: 

Arise, O Star
Jacob longs for you
Keep your word, Lord
Your promises all true

Your people wait
For that Day when you will come
Take your power and reign
Heaven’s highest Son

I recently wrote a paper defending the doctrine of God’s absolute, meticulous sovereignty over all things. The paper also included a discussion of the applications of this doctrine. May we give glory to our sovereign Lord, who is worthy of all trust, praise, and adoration! Here’s an excerpt from the paper:

In The Pleasures of God, John Piper writes poignantly about the death of his mother in an accident. He recalls: “I never doubted that God was sovereign over this accident and that God was good. I do not need to explain everything. That he reigns and that he loves is enough for now.” This is a powerful example of the value of the doctrine of God’s sovereignty. It is not a dry theological truth but, as A. W. Pink puts it, “a divine cordial to refresh our spirits.”

            First, God’s exhaustive and meticulous sovereignty should humble us. A right understanding of this doctrine ought to disabuse us of any man-centered notions of self-sufficiency. All ground of boasting is removed from us when we realize that God is the one who made us alive together with Christ even when we were still dead in our trespasses. We are humbled when we see that our salvation—from our election in Christ before the foundation of the world to our perfect conformity to Christ in eternity—is entirely due to God’s sovereign grace. As this doctrine humbles us before an awesome, omnipotent God, so it also lifts our hearts up to him in adoring worship. We exclaim, together with Paul, “Oh, the depth of the riches and wisdom and knowledge of God! How unsearchable are his judgments and how inscrutable his ways! To him be glory forever!”

            Second, God’s sovereignty strengthens our trust in him. Since God exercises efficacious and universal control, we can rest assured that he is never caught off-guard by anything that happens to us. Faith in a sovereign God engenders stability and joy amid all the changing seasons of life. God’s sovereignty assures us that things are not getting out of control.

            Our trust in God ought to give us confidence in our planning and decision-making. We do not have to be paralyzed by anxiety and doubt when confronted with life choices. Instead we can seek to make wise decisions with the assurance that even if our planning is imperfect, God will, through his infinite wisdom, work out the results of our bad decisions in such a way as to accomplish his sovereign will. 

            Third, God’s sovereignty provides us with lasting security. God’s people will persevere unto the end, because they are being “guarded by God’s power through faith for a salvation ready to be revealed in the last time” (1 Pet. 1:5). The words of Jesus also remind us of the security that all believers enjoy because of God’s sovereignty: “I give them eternal life, and they will never perish, and no one will snatch them out of my hand. My Father, who has given them to me, is greater than all, and no one is able to snatch them out of the Father’s hand.” (John 10:28-29). Absolutely nothing shall ever separate us from the love of God in Christ Jesus. We need not fear because we know our lives are not subject to chance, to the whims of nature, or to the actions of other people. We can rest securely in God’s sovereign preservation of us.

            Fourth, God’s sovereignty is a source of comfort for believers who are going through sorrow and suffering. Jerry Bridges writes: “God’s sovereignty over people does not mean we do not experience pain and suffering. It means that God is in control of our pain and suffering, and that he has in mind a beneficial purpose for it. There is no such thing as pain without a purpose for the child of God. We may be sure that however irrational and inexplicable it seems to us, all pain has a purpose.”

            Exhaustive and meticulous divine sovereignty assures us that “for those who love God all things work together for good, for those who are called according to his purpose” (Rom. 8:28). God has predestined us to be conformed to the image of his Son. The trials and suffering that we endure in this life have a purpose—to make us more like Christ. We can have confidence that our slight momentary afflictions are “preparing for us an eternal weight of glory beyond all comparison” (2 Cor. 4:17). Comfort in God’s sovereignty was what prompted William Cowper, who suffered from periods of severe depression, to pen these words:

God moves in a mysterious way

His wonders to perform;

He plants His footsteps in the sea

And rides upon the storm.

 

Deep in unfathomable mines

Of never failing skill

He treasures up His bright designs

And works His sov’reign will.

 

His purposes will ripen fast,

Unfolding every hour;

The bud may have a bitter taste,

But sweet will be the flow’r.

 

Blind unbelief is sure to err

And scan His work in vain;

God is His own interpreter,

And He will make it plain.

 

            Fifth, the sovereignty of God encourages us in our prayers. Here, the question might be asked: If God is absolutely sovereign, why pray since we cannot change his will? The answer is that we need to apply biblical compatibilism to our practice of prayer. God is sovereign, but he has also commanded us to pray. Our prayers are not outside of God’s control, but they are also addressed to a personal God who expects to be pleaded with in our intercessions. Daniel furnishes us with an example of how the sovereignty-responsibility tension can be maintained in the practice of prayer. In Daniel 9, the prophet reads of Jeremiah’s prophecy concerning how the exile will last for 70 years according to God’s sovereign decree. This does not lead to a passive fatalism on Daniel’s part. Instead, he turns to God in a prayer of confession and repentance, asking that the Lord might be merciful and restore Israel from exile. His confidence in God’s sovereign ability to accomplish his purposes actually becomes an incentive for prayer. The sovereignty of God should therefore make us bold in our prayers.            

            Sixth, God’s sovereignty encourages evangelism. Scripture attests to the fact that a strong view of divine sovereignty is not inimical to zeal for the spread of the gospel. Here, as in prayer, believers need to bring biblical compatibilism to bear on their understanding of evangelism. In Acts 18:9-10, the Lord encourages Paul to persevere in his work in Corinth because he has many in the city who are his people. C. Samuel Storms comments: “Precisely because (Paul) knew that God had sheep in Corinth, he labored there diligently. Nothing is more of a stimulus to evangelistic zeal and effort than the assurance of success, which the truth of sovereign election alone can give.” God’s sovereignty assures us that he is able, by his irresistible grace, to bring sinners to repentance and faith in Christ. Historically, a firm belief in God’s sovereignty has fanned into flame the evangelistic zeal of many preachers and missionaries. One need only think of George Whitefield, William Carey, David Brainerd, Adoniram Judson, David Livingstone, C. H. Spurgeon, and John Paton.

            Not only does God’s sovereignty impel our evangelism, it also encourages us to be biblical in our evangelistic methods. God alone possesses the sovereign power to save sinners. We can therefore preach the gospel boldly and faithfully, trusting that God is the one who gives the growth. J. I. Packer writes: “If we forget that it is God’s prerogative to give results when the gospel is preached, we shall start to think that it is our responsibility to secure them. And if we forget that only God can give faith, we shall start to think that the making of converts depends, in the last analysis, not on God, but on us, and that the decisive factor is the way in which we evangelize.”

            In this brief survey of the practical applications of God’s sovereignty, I have sought to show the value of this doctrine. The exhaustive and meticulous sovereignty of God is a truth that, when rightly understood, has a profound impact on the lives of Christians. It fortifies believers, as well as spurs them on in prayer and evangelism. More fundamentally, it cultivates a God-centered vision of the Christian life, so that in all things, God alone might be glorified.


               

                [1] John Piper, Pleasures, 75.

 

                [2] A. W. Pink, Sovereignty, 139.

 

                [3] Jerry Bridges, Does Divine Sovereignty Make a Difference in Everyday Life? In Still Sovereign, 301.

 

                [4] C. Samuel Storms, Prayer and Evangelism under God’s Sovereignty In Still Sovereign, 319.

 

                [5] J.I. Packer, Evangelism and the Sovereignty of God (Downers Grove: InterVarsity Press, 1961), 27. 

This is something we wrestled with recently.. I think D A Carson wrote about it in a succint, accurate, and well nuanced way in “The Difficult Doctrine of the Love of God”. Its good stuff, and worth reproducing (IMHO):

One evangelical cliché has it that God hates the sin but loves the sinner. There is a small element of truth in these words: God has nothing but hate for the sin but it would be wrong to conclude that God has nothing but hate for the sinner. A difference must be maintained between God’s view of sin and his view of the sinner. Nevertheless the cliché is false on the face of it and should be abandoned. Fourteen times in the first fifty psalms alone, we are told that God hates the sinner, his wrath is on the liar, and so forth. In the Bible, the wrath of God rests both on the sin (Romans 1:18ff) and on the sinner (John 3:36). 

Our problem, in part, is that in human experience wrath and love normally abide in mutually exclusive compartments. Love drives wrath out, or wrath drives love out. We come closets to bringing them together, perhaps, in our responses to a wayward act by one of our children, but normally we do not think that a wrathful person is loving.

 

But this is not the way it is with God. God’s wrath is not an implacable, blind rage. However emotional it may be, it is an entirely reasonable and willed response to the offences against his holiness. But his love, as we saw in the last chapter, wells up amidst his perfections and is not generated by the loveliness of the loved. Thus, there is nothing intrinsically impossible about wrath and love being directed toward the same individual or people at the same time. God in his perfections must be wrathful against his rebel image-bearers, for they have offended him; God in his perfections must be loving toward his rebel image-bearers, for he is that kind of God.

 

(page 79-80, from The Difficult Doctrine of the Love of God – D A Carson)

For what its worth, I did a book review on Carson’s “The Difficult Doctrine of the Love of God” recently, where I conclude,

Carson’s comprehensive survey and synthesis of the Biblical data is very helpful in giving a comprehensive, Biblically balanced view of God’s love. He deals persuasively and piously with the theological issues that arise, and discusses the very practical implications – popular evangelical clichés, such as “God’s love is unconditional”, “God loves everyone exactly the same way”, and “God hates the sin but loves the sinner” are brought under scrutiny and found wanting. Most of all, this book exalts God by emplacing the deepest of mysteries in His very being; and it exalts Christ, by demonstrating how God’s redemption purposes through the cross, draws together all five strands of God’s love.

You can read the rest of it here, if you really want to :-)