The Music And The Dance

Studying James 1 for this week’s sermon I came across verse 18 which says of God, He chose to give us birth through the word of truth, that we might be a kind of firstfruits of all he created.  I posted on Facebook about the idea that the work of grace in the lives of believers constitutes the first fruits of what will ultimately be the renewal of all of creation. So, thinking about this I remembered a relevant section from Anthony’s Hoekema’s book The Bible and the Future, which was one of my seminary textbooks back in the 80’s!  Here’s an abridged version of an interesting section on the new earth.

Both in Isaiah 65:17 and in Revelation 21:1 we hear about “a new heaven and a new earth.” The expression “heaven and earth” should be understood as a biblical way of designating the entire universe: “Heaven and earth together constitute the cosmos.” But the question is, Will the present universe be totally annihilated, so that the new universe will be completely other than the present cosmos, or will the new universe be essentially the same cosmos as the present, only renewed and purified?

Here are some reasons to believe that the universe will not be completely different but renewed and redeemed.

First, both in II Peter 3:13 and in Revelation 21:1 the Greek word used to designate the newness of the new cosmos is not neos but kainos. The word neos means new in time or origin, whereas the word kainos means new in nature or in quality. The expression ouranon kainon kai gen kainen (“a new heaven and a new earth, “ Rev. 21:1) means, therefore, not the emergence of a cosmos totally other than the present one, but the creation of a universe which, though it has been gloriously renewed, stands in continuity with the present one.

A second reason for favoring the concept of renewal over that of annihilation is Paul’s argumentation in Romans 8. When he tells us that creation waits with eager longing for the revealing of the sons of God so that it may be set free from its bondage to decay (vv.20-21), he is saying that it is the present creation that will be liberated from corruption in the eschaton, not some totally different creation.

A third reason is the analogy between the new earth and the resurrection bodies of believers. Previously we pointed out that there will be both continuity and discontinuity between the present body and the resurrection body. The differences between our present bodies and our resurrection bodies, wonderful thought they are, do not take away the continuity: it is we who shall be raised, and it is we who shall always be with the Lord. Those raised with Christ will not be totally new set of human beings but the people of God who have lived on this earth. By way of analogy, we would expect that the new earth will not be totally different from the present earth but will present earth wondrously renewed.

A fourth reason for preferring the concept of renewal over that of annihilation is this: If God would have to annihilate the present cosmos; Satan would have won a great victory. For then Satan would have succeeded in so devastatingly corrupting the present cosmos and the present earth that God could do nothing with it but to blot it totally out of existence. But Satan did not win such a victory. On the contrary, Satan has been decisively defeated. God will reveal the full dimensions of that defeat when he shall renew this earth on which Satan deceived mankind and finally banish from it all the results of Satan’s evil machinations.

In this connection it is interesting to note the words with which Edward Thurneysen described his understanding of what the new earth would be like:

“The world into which we shall enter in the Parousia of Jesus Christ is therefore not another world; it is this world, this heaven, this earth; both, however, passed away and renewed. It is these forests, these fields, these cities, these streets, these people, that will be the scene of redemption. At present they are battlefields, full of the strife and sorrow of the not yet accomplished consummation; then they will be fields of victory, fields of harvest, where out of seed that was sown with tears the everlasting sheaves will be reaped and brought home.”

When we properly understand biblical teachings about the new earth, many other Scripture passages begin to fall into a significant pattern. For example, in Psalm 37:11 we read, “But the meek shall possess the land.” It is significant to observe how Jesus’ paraphrase of this passage in his Sermon on the Mount reflects the New Testament expansion of the concept of the land: “Blessed are the meek, for they shall inherit the earth” (Matt.5:5)

 Anthony Hoekema, “The Bible and The Future”, 1979.

Maybe when you hear “The Fantastic Four” you think of this.

Or maybe this…

I haven’t read the comic book or seen the movie . I actually have a very different fantastic four in mind. This week I was reading the Bible one morning and came across a promise and I thought to myself, “I say I believe this promise and in some sense I do but do I really believe it?” As I thought about this four pretty fantastic promises came to mind. As I thought about them I realized these are promises many Christians know well and claim to believe but I’m fairly confident that while we would not deny them we don’t rely on them either. So think about these four.

Philippians 4:19 And my God will meet all your needs according to his glorious riches in Christ Jesus.

Yes, it’s not whatever we want but it is “all” our needs! That’s fantastic.

Romans 8:28 And we know that in all things God works for the good of those who love him, who have been called according to his purpose.

This is the one we all know. But do we know it? In the Bible you do not know a truth like this unless it affects you.

Philippians 4:13 I can do everything through him who gives me strength.

I’ve talked to a number of people in mid-life recently who wonder if they are going to be able to finish well. They feel tired and as one friend says, “the shiny has come off of everything.” It seems like each stage in life brings new challenges but here’s the promises, I can face, get through, handle and do whatever God calls me to do in life from the vibrancy of youth to finishing well.

James 1:5 If any of you lacks wisdom, he should ask God, who gives generously to all without finding fault, and it will be given to him.

Wherever I need wisdom I can ask God for it and he will give it. James goes on to say, but let him ask in faith, not doubting. In a sense that strengthens the promises. He is saying “Don’t doubt that God will give you wisdom when you ask for it!” Ask for and he will give it even if you’re a sinner because God gives generously to all without finding fault. That’s fantastic.

If you put all these together every verse or promises either uses the words all or every. If you think of the King James Version for Philippians 4:13 it says, I can do all things through Christ which strengtheneth me. God will meet all my needs, he will work all things together for good, I can do all things through Christ, and God gives wisdom to all who ask for it in faith. These four promises cover most if not all of life. I want them in my heart and on our lips. With each of these promises we’re left with the question Jesus asked of Martha, Do you believe this?

The Catcher in the Rye is the angst-filled ramblings of a depressed 17-year-old who was just expelled from the Prency Prep School. Reclining in bed, just days before his parents receive notice of his academic demise, Holden ponders matters of faith:

‘Finally, though, I got undressed and got in bed. I felt like praying or something, when I was in bed, but I couldn’t do it. I can’t always pray when I feel like it. In the first place, I’m sort of an atheist. I like Jesus and all, but I don’t care too much for most of the other stuff in the Bible. Take the Disciples, for instance. They annoy the hell out of me, if you want to know the truth. They were all right after Jesus was dead and all, but while He was alive, they were about as much use to Him as a hole in the head. All they did was keep letting him down. I like almost anybody in the bible better than the Disciples….

Old Childs said the trouble with me was that I didn’t go to church or anything. He was right about that, in a way. I don’t. In the first place, my parents are different religions, and all the children in our family are atheists. If you want to know the truth, I can’t even stand ministers. The ones they’ve had at every school I’ve gone to, they have these Holy Joe voices when they start giving their sermons. God, I hate that. I don’t see why the hell they can’t talk in their natural voice. They sound so phoney even when they talk.

I’m back at Reformed Seminary teaching two classes on preaching from 10 am to 3 pm on Thursdays. I love doing this and find it keeps me fresh sort of like continuing education on a lot of levels. I learn a lot about where young people today are on  faith, the gospel, Christ, reformed theology, culture and church. In addition it keeps me reading and thinking about preaching and what it means to preach Christ in today’s culture. Any way one thing that comes up sometimes is the idea that “preaching” requires a certain tone or volume. The fact is the Greek word “preach” says nothing about style, tone or volume. It has to do with being a herald and coming as one under authority to convey the message of the King.

The style of so-called preaching that requires speaking in a different or “churchy” tone is at best unnecessary in today’s culture. They used to yell because they wanted to be heard. We can hear fine today with microphones and sound systems. And the churchy tone just seems fake in a world that longs for the authentic and sincere. Anyway I came across the quote above and thought it interesting that this was written some time ago (1951) but we still have preachers who feel they have to put on a show or adopt a preachy tone to communicate the gospel. Maybe some of them feel they have to meet the expectations of an ingrown church culture that expects that tone and style. It ought to stop. I believe preachers today should speak with passion but just be biblical, Christ-centered, clear, and sincere. To do otherwise will sound phony and ultimately undercut credibility with thoughtful people. Anyway the quote from Catcher in the Rye got me thinking about this.

I came across the following quote from Thomas Brooks on another site. Was a well known British pastor and preacher from the Puritan era.  The quote reminds us that in light of the gospel the greatest humility is to simply accept the power of the gospel and live by faith. To do anything else is to assume that somehow our righteousness at least in some small way helps validate us in the eyes of God. When we fully accept the truth about ourselves and the reality of the gospel the only humble thing to do is believe, to fully believe that in Christ God sees us as he sees Christ. Here’s the quote:

“Remember this—all the sighing, mourning, sobbing, and complaining in the world, does not so undeniably evidence a man to be humble, as his overlooking his own righteousness, and living really and purely upon the righteousness of Christ.”

—Thomas Brooks, The Unsearchable Riches of Christ

Here’s how Paul puts it in Philippians 3:8-9 What is more, I consider everything a loss compared to the surpassing greatness of knowing Christ Jesus my Lord, for whose sake I have lost all things. I consider them rubbish, that I may gain Christ and be found in him, not having a righteousness of my own that comes from the law, but that which is through faith in Christ — the righteousness that comes from God and is by faith. 

I came across the following recently and considered it telling. It  ties into a lot of the previous post from Wendell Barry about community. The conclusion that I think it leads to is that we will never have true community without deep commitment.  The quote that follows is from The Connecting Church by Randy Frazee pages 46-47.

Bob and Karen joined a church-sponsored small group in hopes of getting connected to community, but it didn’t work. Why not?

The reflections of John Locke are instructive here. Throughout his book, The De-Voicing of Society, Locke traces the journey to out current “autistic society.” In chapter after chapter he unpacks the choices we have made, as well as the subsequent consequences of de-voicing a society. It is an insightful analysis, but rather depressing. In the book’s final chapter (“Vocal Warming”), it appears as though Locke is going to present practical solutions to this epidemic of individualism. Instead, this chapter dismantles and debunks each contemporary solution, including small groups, as falling short of a decisive victory. He writes:

If small groups are thought of as a solution to desocialization, I’m afraid the news isn’t very good. Few think they work, at least on a personal level … Princeton’s Robert Wuthnow has found that small groups mainly “provide occasions for individuals to focus on themselves in the presence of others. The social contract binding members together asserts only the weakest of obligations. Come if you have time. Talk if you feel like it. Respect everyone’s opinion. Never criticize. Leave quietly if you become dissatisfied.”

In Overcoming Loneliness in Everyday Life, two Boston psychiatrists, Jacqueline Olds and Richard Schwartz, suggest that because of their episodic nature, groups “fail to replicate the sense of belonging we have lost. Attending weekly meetings, dropping in and out as one pleases, shopping around for a more satisfactory or appealing group – all of these factors work against the growth of true community.”

We have brought our mind-set of individualism into our small groups and therefore made them dysfunctional as effective places of true community.

For me the point is that we can’t solve the issue of community by just taking a swipe at it with small groups or other strategies. We should do those things but underneath there has to be a commitment to stay in one place, with one group of people, to work out the life of following Christ with those people in that place over a long period of time.  Only then will we have true community. So find a church where the doctrine is biblical and Christ-centered,  the leadership isn’t abusive, and the vision is one that you can commit to, then stay there. Be planted in that community and work out all the issues that arise with love and humility and persistence.

Here’s a powerful passage about community from Romans 15:1-7: 

We who are strong ought to bear with the failings of the weak and not to please ourselves. 2 Each of us should please his neighbor for his good, to build him up. 3 For even Christ did not please himself but, as it is written: “The insults of those who insult you have fallen on me.” 4 For everything that was written in the past was written to teach us, so that through endurance and the encouragement of the Scriptures we might have hope. 5 May the God who gives endurance and encouragement give you a spirit of unity among yourselves as you follow Christ Jesus, 6 so that with one heart and mouth you may glorify the God and Father of our Lord Jesus Christ. 7 Accept one another, then, just as Christ accepted you, in order to bring praise to God. 

Okay, I’m still thinking about marriage because after all my eldest son Alex just got married. It was a beautiful wedding for Alex and Meghan and our shared community of friends, family and followers of Jesus. Here are a couple of quotes I especially liked and incorporated into the service.

In Dr. Waltke’s Old Testament Theology he has a chapter titled The Gift of the Bride. In that chapter he writes:

The gift of the bride story emphasizes the goodness of marriage. I AM’s statement that Adam’s singleness is “not good” (Genesis 2:18) is more emphatic than “lacking in goodness”… by his choice of words he is calling Adam’s situation “bad”. God completes the man by the gift of a bride.

He goes on to say that the rest of the Old Testament also defines marriage as a holy and ideal state. And he points out that the holiest people in the Old Testament are married. In ancient Israel the high priest is married. Regarding the Nazarites who set themselves apart to be holy to God, Dr. Waltke points out that they separate themselves from many things, they do not cut their hair or drink wine “… but they do not demonstrate their separation to God by celibacy. Marriage is part of their consecration, worship and holiness.”

I love that last phrase.  I also think the following quote, which showed up at a shower, the rehearsal and the wedding, beautifully expresses a big part of what it means for marriage to be a part of our consecration, worship and holiness. There is that section in his book Remembering where Wendell Berry describes a married couple with these words:

“It was as though grace and peace was bestowed on them out of the sanctity of marriage itself, which simply furnished them to one another, free and sufficient as rain to leaf. It was as if they were not making marriage but being made by it, and, while it held them, time and their lives flowed over them, like swift water over stones, rubbing them together, grinding off their edges, making them fit together, fit to be together, in the only way that fragments can be rejoined.”

In another place he says,

“What you alone think it [your marriage] ought to be, it is not going to be. Where you alone think you want it to go, it is not going to go. It is going where the two of you––and marriage, time, life, history, and the world––will take it. You do not know the road: you have committed your life to a way.”

All of these quotes work together to remind me of the importance of marriage and the mystery of how God uses it in our consecration, worship and holiness.

Check out the following from an interview in Plowboy Magazine. That’s PLOWboy not playboy! Anyway it’s an interview with the great American author and poet Wendell Berry. 

If the ideals and aims of young people have lost energy it’s because they haven’t the stability of a commitment to one place and one community. I think they’re disposed to drift around until they find a suitable community. But no community is suitable. There’s plenty wrong with them all. I could construct an airtight argument for not settling in my own community. The fact is that I’m spending my life constructing an argument for being here.

PLOWBOY: In the sense that you don’t plan to ever move away from Port Royal, Kentucky?

BERRY: Yes, and we had something happen here not too long ago that kind of served as a test of that decision. We’d been here since 1964 and in that period of time we’d sort of solved a whole set of problems that faced us when we started. We’d become almost self-sufficient as far as food was concerned, and had begun to understand the significance of this place in our lives and in the life of modern America. Suddenly the farm next door to us was sold to a developer. He brought in bulldozers and dumped tons of gravel onto the land to make it, some kind of ideal landscape for a trailer court. The machines were roaring and real estate speculators were coming around talking about a hundred lots for house trailers and vacation cabins. We could see the smoke from our neighbor’s fire, so to speak; we could see the dust from his bulldozer and we could see his signs.

One of our first thoughts was that we would leave, we wouldn’t put up with it, we’d get out of here and go someplace where it was quieter and where we could live the way we wanted to. We’d go west, as they used to say. And then we realized that that impulse went against the current of our lives up to that point.

A farmer, who’s a neighbor of mine and probably the oldest friend I’ve got in the world, had told me, “They’ll never do worth a damn as long as they’ve got two choices.” That’s the most important thing that’s been said to me in the last couple of years. It illuminates the meaning of marriage. When you believe in a thing enough so that you eliminate the second choice, forsake all others, then you’re married to it. So we decided that this place would have to be our fate and that we’d stay here no matter what happened as long as life was possible. That decision changed us and became a kind of metaphor of our own marriage. Since then, life on this place has had a much different and fuller meaning for us.

(EDITOR’S NOTE: Soon after this interview the Berrys were able to buy the threatened land next door to their farm and are now doing what they can to repair the damage done to it.)

I came across this little excerpt at  a site called “Of First Importance”. There are a lot of good quotes there. This one struck me because while I believe in the power of prayer and want to be an amazing prayer warrior I most often feel that I’m not all that powerful in my prayers. In addition I want prayer to be the foundation of our work at Christ Community Church, Daytona so, once again I found this encouraging. I’ll let the excerpt speak for itself. 

“Imagine that your prayer is a poorly dressed beggar reeking of alcohol and body odor, stumbling toward the palace of the great king. You have become your prayer. As you shuffle toward the barred gate, the guards stiffen. Your smell has preceded you. You stammer out a message for the great king: ‘I want to see the king.’

Your words are barely intelligible, but you whisper one final word, ‘Jesus, I come in the name of Jesus.’ At the name of Jesus, as if by magic, the palace comes alive. The guards snap to attention, bowing low in front of you. Lights come on, and the door flies open. You are ushered into the palace and down a long hallway into the throne room of the great king, who comes running to you and wraps you in his arms.

The name of Jesus gives my prayers royal access. They get through. Jesus isn’t just the Savior of my soul. He’s also the Savior of my prayers. My prayers come before the throne of God as the prayers of Jesus. ‘Asking in Jesus’ name’ isn’t another thing I have to get right so my prayers are perfect. Is it one more gift of God because my prayers are so imperfect.”

—Paul Miller, A Praying Life (Colorado Springs, CO: NavPress 2009), 135

I don’t think I’m the only one who sometimes wishes the sky would open and God would reveal himself in undeniable glory and, of course , I want him to be sure to do this in unconditional love for me and mine! Sometimes I just want to see him working in the same powerful ways we read about in Exodus or Acts. Connie recently sent me a little section from Bruce Waltke’s Old Testament Theology (page 504) in which he reminds us that even in the days of Scripture most people had to experience God not through seeing the miraculous themselves but by remembering what God had done in earlier days.

The founding generation uniquely experienced the events that gave birth to Israel as a nation (Deut 5:3-4). I AM destroyed the land of Egypt by mighty plagues and drowned Pharah’s elite army in the Red Sea. He miraculously protected and provided for Israel in the wilderness; and he spoke to them from Mount Sinai. Their children, however, do not see these events (11:5), and must not expect God to repeat them (30:11-14). Rather, God speaks to future generations through their periodic reading of the covenant (17:18, 27:3, 31:9-13, 26) without adding or subtracting from it (4:2; 12:32). Israel perceives God’s presence principally with their ears, not with their eyes. Memory becomes the divine instrument for maintaining the continuity of Israel and for upholding the divine welfare of those within it. Memory actualizes the word. Brevard Childs says, “The act of remembering serves to actualize the past for a generation removed in time from those former events in order that they themselves can have an intimate encounter with the great acts of redemption. Remembrance equals participation.

God can still do great things and I still long to see him reveal himself in and through us in powerful ways. At the same time I want to be content to live by faith and not by sight. If faith means remembering and holding onto God’s Word in Scripture and believing when we see little that we can authentically call miraculous, so be it. But I’m still going to pray for miracles while I remember the great things God has already done in the gospel and continues to do in our lives by His Holy Sprit.  The incarnation of God in Jesus, His life, death and resurrection is the great miracle. 

Every time we take the Lord Supper we are reminded of the importance of remembering not just then but every day. I love the Brevard Childs quote above, “The act of remembering serves to actualize the past for a generation removed in time from those former events in order that they themselves can have an intimate encounter with the great acts of redemption. Remembrance equals participation.”