"Christology + Pheumatology = Soteriology" by Fred Sanders

I really like reading and listening to Fred Sanders. He is a theology professor at Talbot School of Theology. You can check out his books here. I highly recommend all of them! Below is a lecture he gave at a theology conference entitled: Christology + Pheumatology = Soteriology.

Sanders makes a great point in his lecture: God is at the center of salvation. It is essential to understand the size, shape, and access of salvation from a theological holistic whole. Knowing the doctrine of salvation is vast. Thus, Sanders rightly teaches a proper understanding of the vast doctrine of salvation must be seen through the Son and Spirit in a theological catalog of categories. Understanding the doctrine of salvation in a theological catalog of categories helps formulate a concise and comprehensive knowledge of what salvation means and how it is applied (e.g. the Ordo Solutis).

Sanders has a great sense of humor, so enjoy!

New-Creation Theology In John's Gospel

It is only natural to study Christology and find yourself buried in John's Gospel most of the time. I am taking three NT courses right now at The Southern Baptist Theological Seminary that are all intersecting and overlapping one another on the topic of Christology. I planned this while registering my classes and it has worked out wonderfully. In my NT Theology course with Schreiner, I have gone over Christology in the all the gospels and letters. In Systematic Theology II course with Wellum, I have begun Christology in regards to divine action and providence. My third course is self explanatory, Doctrine of the Person of Christ with Wellum (it is an extensive look into the person of Jesus).

One thing that I have found interesting is the "new-creation theology" in the gospels, specifically John's Gospel. In John, there are many referents to Jesus inaugurating the new-creation (new age) in his coming to fulfill all of God's promises. One of my favorite NT scholars, Andreas Kostenberger, highlights this in The Deity of Christ (Theology In Community) edited by Christopher W. Morgan:

In John's Gospel, the resurrection of Jesus is part of the larger theme of a new creation. At the outset, Jesus is presented as the agent of God's original creation (1:1-3). In keeping with John's creation and new-creation theology, he presents the first week of Jesus' ministry as patterned after the seven days of the original creation (1:19-2:11, including the reference to Jesus' attendance of the wedding at Cana "on the third day" [2:1], which strikes possible overtones anticipating Jesus' resurrection; see 2:19). Possible new-creation language is also found in Jesus' reference to a "new birth" in his conversation with Nicodemus (3:3, 5), and later in the Sabbath controversy (5:17-18). The former passages invoke the prophetic expectation of an end-time renewal and decisive inner transformation in the last days (see, e.g., Isa. 44:3-5; Jer. 31:33-34; Ezek. 11:19-20; 36:25-27; 37), while the latter passage makes the point that, while resting on the seventh day of creation, God [i.e. Jesus] continued to be at work as he chose to act in his sovereignty and providence. Aligning Jesus with the Creator presents his ministry from the very outset against a universal backdrop. Just as creation extended to the entire universe, so also the life given by Jesus is universal in scope, extending not only to the Jews but also to Gentiles. In John's passion narrative, the Gospel's new-creation theology thickens. Possible instances of the new-creation motif include the following: 

1. The setting of the passion narrative in a garden, invoking the memory of Eden (18:1, 26; 19:41) 

2. Pilate's identification of Jesus as "the man" (19:5), which may present Jesus as the new Adam 

3. The possible portrayal of Jesus' resurrection as the beginning of a new creation (1:3; 20:1) 

4. The identification of Jesus as "the gardener" by Mary (20:15), reflecting misunderstanding and possible also irony 

5. Jesus' bodily resurrection and resurrection appearances to his followers in keeping with repeated earlier predictions in the narrative (2:20-21; 10:17-19; 20) 

6. Jesus' breathing on his disciples and his giving of the Spirit in the final commissioning scene (20:22), invoking the creation of Adam in Genesis 2:7 (Ezek. 37:9)

I love these insights! I have a lot to think about when it comes to "new-creation theology" promised in the OT and realized in the NT. There are so many OT and NT connections that I am seeing for the first time. Jesus inaugurated the new-creation by doing might deeds that no one has ever seen before. Jesus fulfilled all of the new-creation promises of God in the OT and made them a realized. Today, the gospel message is being preached in the already-not-yet bring about transformation of sinners into new-creation (cf. 2 Cor. 5:17). Nevertheless, on the day when Christ returns, the new-creation will be consummated and all things will be made new and restored back to their Edenic state of paradise. Eden to Eden, garden to garden, temple to temple, but with Jesus as the center of new-creation (see Revelation 21-22). Amen!

N.T. Wright or Wrong?

It appears in evangelical circles that when people who are familiar with the NPP debate, they think of N.T. Wright almost indefinitely (not necessarily Dunn, Sanders, etc.). Even though I think N.T. Wright is wrong with his NPP in most recent scholarship, his work is very important to evangelical theology and the future perspectives that will emerge so we can defend the tenants of the gospel of grace.

Schreiner notes, "Paul never criticized anyone for the desire to keep God's law; rather, he found fault in the failure to keep it...He found them guilty before God because they failed to keep God's commands...any works in general are clearly in view, and they do not contribute to salvation, for otherwise grace is ruled out and human boasting is allowed" (p.527-528).

The New Perspective On Paul Diminishes the Atonement

I find the scholarship debate on first century Judaism in Palestine extremely over emphasized and leads to a incorrect perspective on Paul (exactly as Sanders and Dunn incorrectly do). Thus, a wrong view of Paul on the law and gospel inexplicably affects the interpretation of the doctrine of the atonement. I have always lived by this, "We must understand Scripture with Scripture in light of Scripture." It appears this approach carries less of that tone and focuses on an extreme emphasis of religious sensitivity and historicity, and imposing it on to the primary text of Scripture. This extreme emphasis unfortunately invites extreme misplacement, which diminishes the orthodoxy of Paul. The new perspective of Paul diminishes many important creedal-reformational-doctrinal beliefs, but the most striking has to be how it diminishes the atonement of Jesus Christ.

The NPP diminishes the atonement of Jesus Christ in several ways:

1) Sanders and Dunn argue that Paul's main ideological emphasis inherently focused on the Jewish participant in a form of mystical-spirituality with Jesus Christ. Thus, Paul's language (i.e. Scripture) was not judicial language (i.e. justification), but was a subordinate-type to the participate language, basically declaring mystical-spiritual religious life was a way of maintain salvation/sanctification in the first century. This is a covenantal-nomism understanding of the atonement, and deems it unsatisfactory or unnecessary since a relationship with God does not demand a payment of sin but a spiritual reconciliation.

2) N. T. Wright argues that Paul views Israel as only a representative of humanity and taking onto itself the sinfulness of humanity through history culminating in Jesus Christ. This is a kind of historicized-reconstructionism of Paul's Jesus and his understanding of the atonement, and deems it symbolically remedial.

The NPP basically means you can know God without his righteousness that is provided through the atonement of Jesus Christ.

I find it unfortunate and agree with Piper when he explains how the atonement is diminished by the new perspective on Paul, "The faith that justifies continues to hold fast to Christ alone as the ground of our having God as our Father who is completely for us. Whether this right standing with God consists in the imputation of righteousness from beginning to end or consists partly in the impartation of righteousness is a crucial and necessary question [because if answers wrongly, like N.T. Wight, it diminishes the atonement!]."

There is a reason why Paul says, "For we are the circumcision, who worship by the Spirit of God and glory in Christ Jesus and put no confidence in the flesh" (Philippians 3:3 ESV).

What Is Sin - John Piper

There are so many definitions of sin in various Bible dictionaries. My favorite definition of sin is from a sermon by John Piper. It is very encouraging, convicting, educational and biblical! It is quoted below.

What is sin?

It is the glory of God not honored.
The holiness of God not reverenced.
The greatness of God not admired.
The power of God not praised.
The truth of God not sought.
The wisdom of God not esteemed.
The beauty of God not treasured.
The goodness of God not savored.
The faithfulness of God not trusted.
The commandments of God not obeyed.
The justice of God not respected.
The wrath of God not feared.
The grace of God not cherished.
The presence of God not prized.
The person of God not loved.

That is sin!

- John Piper

Great Definition of the Sin of "Idolatry"

While I was doing a personal study on the sin of Idolatry, I can across one of the best definitions that gave a comprehensive biblical theology explanation grounded in the biblical context. The Baker Evangelical Dictionary of Biblical Theology gives a robust definition of Idolatry:

"The most prevalent form of idolatry in biblical times was the worship of images or idols that represented or were thought to embody various pagan deities.

The Old Testament. From the beginning the threat of idolatry was in the midst of Israel. The forefathers were idolaters and, while Abraham was called out of a polytheistic background (Joshua 24:2), some persons brought their gods with them (Genesis 35:2-4). Israel's sojourn in Egypt placed them under the influence of the Egyptian religion, but God's sovereignty was manifest by his judgment upon the gods of Egypt (Exodus 12:12; Numbers 33:4). Israel, however, quickly succumbed to idolatry by worshiping a golden calf at Mount Sinai (Exodus 32).

In Canaan Israel was influenced to worship Baal and other deities. Perhaps it was the fact that the Canaanites, who controlled all of the fertile valleys, offered their fertility cult religion as an explanation for greater productivity to the Hebrews, who had to settle for the less productive hills, or it may have been the emphasis upon sexuality that eventually seduced Israel to the worship of idols. Other reasons included materialism (Deuteronomy 31:20), intermarriage (1 Kings 11:2-4), political persuasion (1 Kings 12:28), environmental factors (1 Kings 20:23), the conquest of other nations (2 Chronicles 25:14), and power (2 Chronicles 28:23). 

The erection of two golden calves at northern cult centers by Jeroboam testifies to the syncretistic worship of Yahweh and idols that marked the remainder of the Old Testament period as Israel increasingly came under the influence of the Assyrian and Babylonian religions. Toward the end of the divided monarchy idolatry became so rampant that Jeremiah remarked that every town (2:28; 11:13) and all members of the family (7:18) were tainted. 

Israel's calling was to the worship of the one true God. God's election separated the people from unholiness and to himself as his special possession. The covenant provided legal parameters for this unique relationship, and the limitation of exclusive worship was a significant part of the covenant. God had chosen Israel and they were to worship and serve him only. They were not to forget God—a process evidenced by disobedience and progressive apostasy to idols (Deuteronomy 8:19; 11:16). This relationship with God and subsequent legislation by him made idolatry anathema for Israel. 

The first commandment is to have no gods before God (Exodus 20:3; Deuteronomy 5:7). In addition, the construction of any images (Exodus 20:23) or even the mention of the names of gods (Exodus 23:13) was forbidden. Invoking the name of a god was an acknowledgment of its existence and gave credence to its power. By swearing in the name of another god (1 Kings 19:2; 20:10), the people would be binding themselves to an allegiance other than God (Joshua 23:7). 

Since idolatry substituted another for God it violated the people's holiness and was parallel to adultery; hence the frequent use of negative sexual imagery for idolatry, especially by the prophets. Both intermarriage and formal treaties were prohibited because of necessary affiliation with pagan gods (Exodus 23:32-33), leading to eventual fellowship (Exodus 34:15) and worship of idols (Numbers 25:2-3). 

Among the most severe commands were the instructions to destroy the inhabitants of Canaan because they served idols (Deuteronomy 7:16). Included was the destruction and desecration of their idols (Deuteronomy 7:25) and all cultic paraphernalia (Deuteronomy 12:2). Insightful are the verbs employed for the destruction of idols. Eradication included cutting and pulling down, smashing, grinding, breaking, burning, and similar physical actions—all reminders of the inability of idols to protect themselves. Beyond destruction, desecration by scattering the corpses and bones of slain idol worshipers upon centers of idolatry, underlined the degree of impurity idolatry caused (Leviticus 26:30). Destruction was to be so extensive that their names (memory) would be eliminated from the cult site (Deuteronomy 12:3). 

The testimony of Scripture is that God alone is worthy of worship. Active acknowledgment of idols by prostration, sacrifice, or other means of exaltation is not only a misdirection of allegiance; it robs God of the glory and honor that is rightfully his (Isaiah 42:8). God even placed limits of philosophical inquiry upon his people, indicating that they were not to seek the method of pagan worship because of associated evil practices (Deuteronomy 12:30-31). The sense of Scripture was to destroy idolatry or be destroyed by it. 

Since idolatry presented an alternative worldview the pressure to worship idols was felt in all aspects of life. Socially idolatry became a family affair, involving cities, towns, clans, and tribes. Both external documents and the Bible itself testify to pagan theophoric elements in the naming of children. Economically it took the produce of the land and many hours of labor from the worker who brought the fruit of his labor to the priest who officiated over the pagan rituals. The harshest economic contribution were children themselves. Politically the leaders were deeply involved—from the elder who sat at the city gate (Ezekiel 8:11) to the king as final authority. Neither priest, prophet, nor prince were exempt from the corruption of idolatry (Jeremiah 32:32-35). Leadership was harshly condemned for leading the people astray. 

Moral degradation was most pronounced in the act of child sacrifice, but included all of the immorality of the Canaanite fertility cult like the male and female prostitutes at cult sanctuaries. Religious corruption pervaded every area of Israel's life, especially since little distinction was made between spiritual or religious spheres and other areas of life. Priests offered sacrifices to Baal and Yahweh and idols were erected in the temple itself (2 Chronicles 15:16; Jeremiah 32:34; Ezekiel 8:5-11). Places of historic value that testified to the power and presence of God, like Bethel, were turned into cultic shrines (Amos 4:4). As time progressed the people even began to explain their past actions in terms of idols 

In contrast to such a bleak picture it is interesting to note that some of the highest accolades of Scripture are reserved for those individuals who shunned idolatry: Abraham, the friend of God; Moses, to whom God spoke face to face; and David, a man after God's own heart, are three examples.

Theologically, the reason given for prohibiting idols is that God is unique and unrepresentable. Deuteronomy 4:15-19 states that Israel saw no form of God at Sinai; therefore they were not to make any images of him or any other object of creation. Failure to acknowledge God as sovereign Creator opens the door to idolatry and spiritual blindness (Isaiah 42:5-9). Making images of foreign gods and attempting to represent the Lord were both forbidden as contradictions of the monotheistic revelation of God. 

Scripture views idols as impotent. They are powerless to save (Isaiah 45:20). When Israel called upon idols there was no response. Israel was even told, with the voice of irony, to call upon idols for help (Deuteronomy 32:28; Judges 10:14; Jeremiah 11:12) but the gods could not even save their own people (2 Chronicles 25:15). Idols are nothing (Jeremiah 51:17-18) and lifeless (Psalm 106:28). 

Reference to the construction of idols in Scripture is more prevalent than might be expected. From the selection of materials to the final embellishment of eye paint the process is most effectively portrayed in the great prophetic parodies of Isaiah 44:6-20 and Jeremiah 10:1-16. This attraction for many to worship an idol—its tangible nature—is also its greatest weakness. Fabricated by human hands, idols cannot see, hear, smell, walk, or talk (Deuteronomy 4:28; Psalm 115:5-7; Habakkuk 2:18-19). Idols are not to be feared since they can do neither harm nor good (Jeremiah 10:5). What makes the polemic against idols so significant is that other religions condoned the making of images—the Lord did not! 

Recorded in Scripture are the results of idolatry for both humankind and God. Those who venerate images are said to be deceived (Isaiah 44:20), shamed (Isaiah 44:11), and foolish (Jeremiah 10:8), eventually imitating the worthless idols they worship (2 Kings 17:15; Hosea 9:10). The inevitable outcome is destruction, death, and the judgment of God (Jonah 2:8). 

God's first and foremost reaction to idolatry is anger. Because idolatry challenges his person and his love for his people it is viewed in terms of God being jealous (a consuming zeal for what was rightfully his) and impugns his very name (Exodus 34:14). That God did not destroy Israel because of their idolatry is clear evidence of his mercy and faithfulness. In the end God promises to destroy all the gods of the nations (Zephaniah 2:11) and looks forward to the day when the people will throw away their idols and return to him (Isaiah 30:22). 

The New Testament. Following the exile and subsequent intertestamental struggles, the Jews no longer fell prey to physical idolatry. This is why idolatry is rarely mentioned in the Gospels. As the gospel message spread it encountered various forms of idolatry in the pagan world as attested in Acts, especially Paul's encounters at Athens (17:16-31) and Ephesus (19:23-34). 

The pressure of idolatry on Gentile believers explains the numerous references to idolatry in Paul's Epistles. Teaching about foods offered to idols is an excellent example of the struggle of maturing Christians with idolatry. The fact that idolatry would continue to be a threat to the church is underscored by the many references to the worship of the image of the beast in Revelation. 

The New Testament stresses the exceeding sinfulness of idolatry. Frequent listing of sins includes idolatry (1 Corinthians 6:9-10; Galatians 5:20; Ephesians 5:5; Colossians 3:5; 1 Peter 4:3; Revelation 21:8) and Paul instructs believers not to associate with idolaters (1 Corinthians 5:11; 10:14). Distortion brought about by idolatry is emphatically set forth in Romans 1:18-32, where image worship is seen as a downward spiral away from the true God. 

The Bible understands that idolatry extends beyond the worship of images and false gods. It is a matter of the heart, associated with pride, self-centeredness, greed, gluttony (Philippians 3:19), and a love for possessions (Matthew 6:24). 

Idolatry is a major theme of the Bible. It challenges God's sovereignty and attempts to offer an alternate explanation to the issues of life. But Scripture not only records people's failures; it also records the hope of repentance. In his mercy God raised up men and women who challenged the faulty theology of the community. Admonitions are laced with appeals for repentance, reform, and restoration, one indication being the elimination of idolatry. To serve other gods is to forsake God; to eliminate idolatry is a sign of return. Paul's commendation to the Thessalonians believers emphasized their turning from the service of idols "to serve the living and true God" (1Thessalonians 1:9)."

This is a fantastic explanation of the sin of idolatry. It encompasses the overarching biblical data. Idolatry is essentially "the exchange" of the glory of God for anyone or anything else as in Psalm 106:19-21, "They made a calf in Horeb and worshiped a metal image. They exchanged the glory of God for the image of an ox that eats grass. They forgot God, their Savior, who had done great things in Egypt." Paul echoes this in Romans 1:24-25, "Therefore God gave them up in the lusts of their hearts to impurity, to the dishonoring of their bodies among themselves, because they exchanged the truth about God for a lie and worshiped and served the creature rather than the Creator, who is blessed forever! Amen." Idolatry is the alienation of God in the heart, mind, and life of an individual who gives glory to anyone or anything who is not the Lord Jesus Christ our great God and Savior!

A Theology of Sin: Lust, Idolatry, Pride (Part 2)

David & Bathsheba

The Bible teaches sin separates us from God. "Behold, the LORD's hand is not shortened, that it cannot save, or his ear dull, that it cannot hear; but your iniquities have made a separation between you and your God, and your sins have hidden his face from you so that he does not hear" (Isaiah 59:1-2). One of those sins that separates us from fellowship with God is the sin of lust, i.e. "the desires of the flesh." It is one of the main reasons for the Fall because Adam and Eve thought the forbidden fruit would be more gratifying and satisfying than knowing God himself (cf. Gen. 3:1-14).

In 1 John 2:15-17, John makes it very evident that a believer is someone who does not love the world or the things in the world that are sin:

"Do not love the world or the things in the world. If anyone loves the world, the love of the Father is not in him. For all that is in the world—the desires of the flesh and the desires of the eyes and pride of life—is not from the Father but is from the world. And the world is passing away along with its desires, but whoever does the will of God abides forever."

John's letter is very practical and simplistic. The love of the world is the desire and pleasurable enjoyment of  all the sins that encompass worldliness and is subjective. The love of the things in the world is the desire and pleasurable enjoyment of all the sinful things that encompass worldliness and is objective. Both are contrary to the desire and pleasurable enjoyment expressed in the Bible, and produce a selfish gratification of man instead of a selfless glorification of God. Worldliness is sin (cf. James 1:15). Thus, to love the world or the things in the world is to love sin more than to love God. 

The Sin of Lust

For that reason, it is necessary to understand how important it is to avoid the sin of lust by looking throughout Scripture for biblical solutions for sinful tendencies. The Apostle Paul taught the Corinthians the Bible has the solution so we do not commit the sin of lust as others have done before us, "Now these things became our examples [the OT Scriptures], to the intent that we should not lust after evil things as they also lusted" (1 Corinthians 10:6).

A Theological Definition of Lust.
Daniel Akin correctly writes a lengthy definition and explanation of lust in Baker's Evangelical Dictionary of Theology:

"A strong craving or desire, often of a sexual nature. Though used relatively infrequently (twenty-nine times) in Scripture, a common theme can be seen running through its occurrences. The word is never used in a positive context; rather, it is always seen in a negative light, relating primarily either to a strong desire for sexual immorality or idolatrous worship. In secular literature, the word indicates only a strong desire and can carry either good or bad connotations. In these instances the New International Version does not translate the word as "lust." Rather, it is translated as "desire, " "longing, " and the like. The context surrounding the word lends to this translation in such instances. However, in Scripture, as translated in the New International Version, the word is used for a strong desire that is negative and forbidden. Indeed, the unregenerate are governed and controlled by deceitful lusts or desires (Ephesians 2:3; 4:22; Colossians 3:5; Titus 2:12). 

In the Old Testament, the word is primarily used to describe idolatrous activities, although it does have sexual concerns in at least two instances (Job 31:1; Proverbs 6:25). In both, the context is negative in meaning and is accompanied by a strong warning of God's impending punishment on those with such a strong, all-encompassing desire for inordinate affections. The lust involved in the realm of idolatry involves Israel's strong desire to be like other nations, who worship their gods of wood and metal. The language of Job is especially potent in regard to sexual immorality. Job is kept from looking "lustfully at a girl" because he knows that God's plan is "ruin for the wicked, disaster for those who do wrong." In the other Old Testament instances, the meaning clearly displays an idolatrous relationship, primarily Israel's desire to be like her surrounding neighbors (cf. Isaiah 57:5; Jeremiah 13:27; Ezekiel 6:9; 16:26; 20:24,30; Nahum 3:4). 

Almost half the occurrences of the word and its derivatives are in the Book of Ezekiel. In every instance, it refers to Israel's idolatrous worship. An interesting display of this attitude is seen in chapter 23, where God's prophet uses the parable of two adulterous sisters, Oholah (representing Samaria) and Oholibah (representing Jerusalem). The imagery involves sexual lust but is descriptive of Israel's spiritual idolatry. Just as Oholah's and Oholibah's love was misdirected toward the officers of enemy armies, so Jerusalem's desire was for the things of her enemies. Throughout the parable, God warns of the judgment that awaits Oholah and Oholibah for their idolatrous lust. Indeed, such judgment occurred for Oholah (Samaria) in 722 b.c., when Assyria conquered her. Oholibah (Jerusalem) fell in 586 b.c. 

In the New Testament, the word moves from referring primarily to idolatry to referring instead almost exclusively to sexual immorality. While the idea of idolatry is not completely absent, the primary intention is as a strong, inordinate desire for sexual relations. This sexual immorality, however, is not intended to represent actions alone since lust occurs first as a thought in the mind. The warning is to stop the lust before it moves into the realm of action. For instance, Jesus commands that a man is not to even look at a woman lustfully (i.e., with a desire to have sexual relations with her) because that is the same as committing the physical act of adultery (Matthew 5:27-30); both are sin. 

In each of the texts where Paul uses the word, it clearly is condemnatory of sexual immorality, both homosexual (Romans 1:26-27) and heterosexual. The command from Paul is to utterly destroy those inordinate desires that most often manifest themselves in the area of sexuality (cf. Colossians 3:5). Paul continues to warn that we must learn to control our bodies and be sanctified rather than giving in to our base desires, which is characteristic of those who do not know God (cf. 1 Thessalonians 4:3-5).
Paul is not alone in pointing out that the lustful lifestyle is characteristic of lost humanity. Peter concurs, and exhorts his readers to quit living as they did before they received Christ. He points out that lust is evidence of a pagan lifestyle (1 Peter 4:3). Also, according to Peter, lustful desires (not necessarily just sexual desires, but desiring anything more than one desires God) are a basic motivation inherent in human sinful nature (2 Peter 2:18). 

It is obvious from John's writings that our lusts do not come from God but from the world. However, we are reminded by John that the world and its desires (lusts) pass away, whereas "the man who does the will of God lives forever" (1 John 2:16-17). Here we see that our lusts are in direct violation of God's perfect will, because they usually are misdirected, moving and leading us away from God to our own selfish desires.
Our lusts have a very powerful influence on our actions if they are not caught and corrected immediately. We must remember that lust occurs in the mind and is not a physical action in and of itself. It does, however, have great potential of becoming an action—indeed a very damaging action."

Scriptural Examples and Hope.
The Bible teaches the sin of lust is not of God and should not be among God's people. Samson lusted with Delilah and lost is strength while his life ended in ruin (Judges 13-16). David lusted with Bathsheba and lost the battle and right to build the temple (2 Samuel 11). Good examples are Joseph running away from immorality (Gen. 39), and Paul who sanctified himself from ungodliness (cf. Gal. 2:20).

However, there is hope for committing the sin of lust, "If we confess our sins, he is faithful and just to forgive us our sins and to cleanse us from all unrighteousness" (1 John 1:9). Samson confessed to God (cf. Judges 16:28-30), and was deliver before his death to bring judgment on the Philistines. David confessed to God (cf. Psalm 51), and was spared a son named Solomon to be his heir as the king of Israel.

God is in the business of forgiveness and reconciliation, but God has commanded us to live in such a way to avoid the sin of lust by controlling the flesh with a Christ-centered lifestyle guided by biblical truth. The Apostle Paul wrote to the Romans a simple principle, "Put on the Lord Jesus Christ, and make no provision for the flesh, to gratify its desires" (Romans 13:14). Remove sinful tendencies and replace them with biblical solutions. Knowing the theology of sin only increases spiritual progress for the glory of God and makes Christ greater in our lives.

Only the Triune God is Love

This is a great video that showcases several key points on the importance of the doctrine of the Trinity.

 

A Theology of Sin: Lust, Idolatry, Pride (Part 1)

As a leader in the student ministries at my church, Harvest Christian Fellowship, I lead a small group of through a theologically-themed curriculum. During the beginning of 2013, my small group has six weeks of no curriculum before the annual winter retreat. The winter retreat is called "Greater," based on John 3:30 to teach students to make Christ greater in their lives. 

In preparation of that theme, I am leading my small group through a small series to transform and prepare their hearts for the winter retreat. The topic I chose to take the group through was sin. The topic of sin was chosen to emphasize how students need to remove sinful tendencies that produce worldliness and replace them with godly solutions that generate righteousness. I believe 1 John answers this questions and commands people to repentance of their worldliness, and calls believes to life in righteousness.

The series is called "A Theology of Sin: Lust, Idolatry, Pride."

It is a hamartiological study of 1 John 2:15-17, "Do not love the world or the things in the world. If anyone loves the world, the love of the Father is not in him. For all that is in the world—the desires of the flesh and the desires of the eyes and pride of life—is not from the Father but is from the world. And the world is passing away along with its desires, but whoever does the will of God abides forever." 

Below are some of the notes from our first group discussion, and an added bonus video by John MacArthur on this topic. He does a great job at explaining this topic.

An Introduction: A Theology of Sin (from DTIB)

The Essence of Sin

Scriptures narrative has a structure of creation-fall-redemption-consummation. In general, sin is the singular factor over and against which God acts. The first sin of Adam and Eve set in motion the chain of biblical events that stretches from Genesis to Revelation in salvation-history. Their sin is known as original sin (Genesis 3:12-13). Thus, sin has spread to all men as the result of the Fall (Romans 5:12)

The Universality of Sin

The universality of redemption presupposes the universality of sin in the world. Therefore all have fallen short and have sinned (Romans 3:23).

1) Sin is Unnatural

Sin is a perversion or disorder of human nature. Humanity was created in the image of God, yet is distorted by the Fall. (Genesis 1:26-27; 5:3)

2) Sin is Determinative

Sin enslaves, dictating the direction of human life because sin has perverted life to its very center. Man is totally depraved and indeed of redemption. (Romans 1:18-32)

Sin Is Worldliness
The world and the things in the world are the sinfulness of the world, and the sinful things in the world. Since mankind is totally depraved because of their sin, it is important for those who are believers to avoid the "worldliness" at all costs because it does diminishes the work of the gospel in our lives. John 2:15 warns to run away from worldiness. John 2:16 explains what "worldliness" to run away from. John 2:17 encourages to run towards the will of God instead. Amen!

Free Booklets - Southern Baptist Theological Seminary

Several years ago when I learned about SBTS, I went on their website and found these excellent booklets about theological and biblical topics. All of them are free to download and can be put on any mobile device. They are a great resource to share with others as well since they are easy to access.

Click on the link below and enjoy these free resources!

Southern Baptist Theological Seminary booklets

Thankful for Theology

This year I wanted to write about how I am thankful for theology (that is true, biblical, and Christ-centered theology). C.S. Lewis mentions in his book, Mere Christianity, about how important theology is for all people and the world:

"Every­one has warned me not to tell you what I am going to tell you in this last book. They all say ‘the ordi­nary reader does not want The­ol­ogy; give him plain prac­ti­cal reli­gion’. I have rejected their advice. I do not think the ordi­nary reader is such a fool. The­ol­ogy means ‘the sci­ence of God,’ and I think any man who wants to think about God at all would like to have the clear­est and most accu­rate ideas about Him which are avail­able. You are not chil­dren: why should you be treated like children? In a way I quite under­stand why some peo­ple are put off by The­ol­ogy. I remem­ber once when I had been giv­ing a talk to the R.A.F., an old, hard-bitten offi­cer got up and said, ‘I’ve no use for all that stuff. But, mind you, I’m a reli­gious man too. I know there’s a God. I’ve felt Him out alone in the desert at night: the tremen­dous mys­tery. And that’s just why I don’t believe all your neat lit­tle dog­mas and for­mu­las about Him. To any­one who’s met the real thing they all seem so petty and pedan­tic and unreal!’

Now in a sense I quite agreed with that man. I think he had prob­a­bly had a real expe­ri­ence of God in the desert. And when he turned from that expe­ri­ence to the Chris­t­ian creeds, I think he really was turn­ing from some­thing real to some­thing less real. In the same way, if a man has once looked at the Atlantic from the beach, and then goes and looks at a map of the Atlantic, he also will be turn­ing from some­thing real to some­thing less real: turn­ing from real waves to a bit of coloured paper. But here comes the point. The map is admit­tedly only coloured paper, but there are two things you have to remem­ber about it. In the first place, it is based on what hun­dreds and thou­sands of peo­ple have found out by sail­ing the real Atlantic. In that way it has behind it masses of expe­ri­ence just as real as the one you could have from the beach; only, while yours would be a sin­gle glimpse, the map fits all those dif­fer­ent expe­ri­ences together. In the sec­ond place, if you want to go any­where, the map is absolutely nec­es­sary. As long as you are con­tent with walks on the beach, your own glimpses are far more fun than look­ing at a map. But the map is going to be more use than walks on the beach if you want to get to America.
Now, The­ol­ogy is like the map. Merely learn­ing and think­ing about the Chris­t­ian doc­trines, if you stop there, is less real and less excit­ing than the sort of thing my friend got in the desert. Doc­trines are not God: they are only a kind of map. But that map is based on the expe­ri­ence of hun­dreds of peo­ple who really were in touch with God-experiences com­pared with which any thrills or pious feel­ings you and I are likely to get on our own are very ele­men­tary and very con­fused. And sec­ondly, if you want to get any fur­ther, you must use the map. You see, what hap­pened to that man in the desert may have been real, and was cer­tainly excit­ing, but noth­ing comes of it. It leads nowhere. There is noth­ing to do about it. In fact, that is just why a vague religion-all about feel­ing God in nature, and so on-is so attrac­tive. It is all thrills and no work; like watch­ing the waves from the beach. But you will not get to New­found­land by study­ing the Atlantic that way, and you will not get eter­nal life by sim­ply feel­ing the pres­ence of God in flow­ers or music. Nei­ther will you get any­where by look­ing at maps with­out going to sea. Nor will you be very safe if you go to sea with­out a map.

In other words, The­ol­ogy is prac­ti­cal: espe­cially now. In the old days, when there was less edu­ca­tion and dis­cus­sion, per­haps it was pos­si­ble to get on with a very few sim­ple ideas about God. But it is not so now. Every­one reads, every­one hears things dis­cussed. Con­se­quently, if you do not lis­ten to The­ol­ogy, that will not mean that you have no ideas about God. It will mean that you have a lot of wrong ones — bad, mud­dled, out-of-date ideas. For a great many of the ideas about God which are trot­ted out as nov­el­ties to-day are sim­ply the ones which real The­olo­gians tried cen­turies ago and rejected. To believe in the pop­u­lar reli­gion of mod­ern Eng­land is ret­ro­gres­sion — like believing the earth is flat."

Theology matters. Theology is so important because it discloses the truth. Several years ago when I was teaching high school ministry at Harvest: Orangecrest, I taught through the book of Colossians and entitled one of my messages, "The Thankful Theologian" (read my sermon notes here). I mentioned how Paul was thankful for the believers in Colosse, but more important for good theology that was lived out by godly believers.

He gives thanks for godly believers:
"We always thank God, the Father of our Lord Jesus Christ, when we pray for you, since we heard of your faith in Christ Jesus and of the love that you have for all the saints, because of the hope laid up for you in heaven. Of this you have heard before in the word of the truth, the gospel..." (Colossians 1:3-5)

He gives thanks for good theology:
"Giving thanks to the Father, who has qualified you to share in the inheritance of the saints in light. He has delivered us from the domain of darkness and transferred us to the kingdom of his beloved Son, in whom we have redemption, the forgiveness of sins." (Colossians 1:12-14)

Good theology transformed Paul's life and those who where his hearers (as it did for C.S. Lewis). There was a lot of bad theology in Colosse, and for that purpose Paul wrote them this letter of doctrinal significance. Those who had good theology (biblical), lived godly lives. Those who had bad theology (worldly), lived ungodly lives. The substance of bad theology in Colosse was grounded in the similar words of Jeremiah  7:28, "And you shall say to them, ‘This is the nation that did not obey the voice of the LORD their God, and did not accept discipline; truth has perished; it is cut off from their lips." Bad theology always ends in ruin because "truth has perished." Those with bad theology (or without theology) are usually people who are not thankful with perspective. They are described by the depravity language of Romans 1:21, "For although they knew God, they did not honor him as God or give thanks to him, but they became futile in their thinking, and their foolish hearts were darkened." Bad theology has futility in the mind and darkness in the heart. Praise God that Paul taught good theology to his hearers, and for all of us who read his letters get to read good theology as well.

I am thankful this Thanksgiving for theology because it has shaped my life in such a way that I can live with purpose and meaning. Theology has changed my perspective of life, and impacted my mission in life for the glory of God. Thank GOD for revealing himself so we could study, learn, and discourse about him in our lives!

Reading the Bible Book by Book - Acts 20:27

I have many resources that describe the different books of the Bible and their distinct purpose and harmony in the OT and NT. Yet, there is one resource that explains the content, history, and emphases of each book in a very academic and pastoral manner. In How to Read the Bible Book by Book: A Guided Tour, New Testament scholars Gordon Fee and Douglas Stuart put together a classic read that gives a deeper and more complete explanation of each book in the Bible.

The book cultivates the idea that Jesus is revealed in the whole story of redemption, weaved throughout the grand narrative of Scripture in all 66 books. Paul read through the Scriptures and studied them book by book to showcase the glory of Christ. This is exactly what John Piper alludes to in the video below. We must know how to read the Bible book by book to see the Lord Jesus Christ highly exalted in the Word of God.

"[Jesus] stands forth from the pages, in the story of the pages that are written, which are self authenticating and compelling...you meet him, he befriends you, he reduces you to humble brokenness, and reveals himself sufficient for you in his cross...such that you cannot not see the magnificence of the glory and beauty of Jesus Christ [in all 66 books of the Bible]." - John Piper

"Therefore I testify...for I did not shrink from declaring to you the whole counsel of God."
(Acts 20:27)

The Trinity - Hebrews 9:14

One of my favorite verses in the Bible is about the unified redemptive work of the Trinity. "How much more will the blood of Christ, who through the eternal Spirit offered himself without blemish to God, purify our conscience from dead works to serve the living God" (Hebrews 9:14). If you look at this verse systematically, it clearly indicates that the living God of salvation is none other than the triune God of the Bible. This verse explains only through the bloody substitutionary death of the Son, who was brought into this world and lived a perfect life by the work of the Spirit, offered himself to the Father in order to purify our unrighteousness for service to the living triune God.

I find it fascinating to study the Trinity because there are so many good theological principles we can learn from Trinitarianism. The Trinity is three unified persons, God the Father, God the Son, God the Holy Spirit, who are all essentially, equally, and eternally one true and living God.  The word "Trinity" really means "tri-unity" in nature. Other words like oneness, unity, and equailty come to mind when I think of the Triune God.

If someone were to put this verse into an illustration, it would be extremely helpful for people. In fact, someone has tried to put the Trinity into a biblical example besides the basic triangle and circle illustration that is the most common. The Gospel of John is the most theological out of the four gospels; it is also the most Trinitarian. We learn more about the relationships and roles of the Trinity in the Gospel of John than in any other book of the Bible. All three persons of the Trinity are essentially, equally, and eternally one true and living God, yet they all glorify each other equally. Even our triune God glorifies each person, so how much should we glorify God in all things!

The Father glorifies the Son - When Jesus had spoken these words, he lifted up his eyes to heaven, and said, “Father, the hour has come; glorify your Son that the Son may glorify you...And now, Father, glorify me in your own presence with the glory that I had with you before the world existed. (John 17:1, 5)

The Son glorifies the Father - Jesus answered, “If I glorify myself, my glory is nothing. It is my Father who glorifies me, of whom you say, ‘He is our God.'" (John 8:54)

The Spirit glorifies the Son -  He [Holy Spirit] will glorify me, for he will take what is mine and declare it to you. (John 16:14)

"The grace of the Lord Jesus Christ and the love of God and the fellowship of the Holy Spirit be with you all."
(2 Corinthians 13:14)