Doctrinal Musing on Eschatology (Last Things)

I believe death is the cessation of the physical life, but it also has a spiritual meaning of separation from God which transitions into eternal spiritual death meaning eternally separated from God. Everyone experiences physical death because of the Fall of Adam and Eve and the entrance of sin into the world (Gen 2:17; Rom 5:12, 6:23; 1 Cor 15:21-22). Death is inescapable and irreversible (Ps 89:48; Heb 9:27; Job 16:22). Believers experience physical death, but they no longer experience spiritual death or eternal death. When believers die, their bodies return to dust, but their souls depart from the earthly life to be with God (Ecc 12:7; Luke 23:43; 2 Cor 5:8), “being then made perfect in holiness, are received into the highest heavens, where they behold the face of God, in light and glory, waiting for the full redemption of their bodies.”^[1] Upon death, the bodies of unbelievers also return to dust, but they continue to experience spiritual and eternal death. Their souls go to Hades where they await the final bodily resurrection and subsequent eternity in Hell (Matt 10 :28, 25:30; Mark 9:43-48; Luke 16:22-24; Heb 10:27).

I believe in the “personal, glorious, and bodily return of our Lord Jesus Christ with his holy angels,”^[2] wherein he will establish his eternal kingdom (Matt 16:27, 24:30-31; Acts 1:11). I believe in a classic premillennial return of Christ, and so at Christ’s return, believers who have died will receive resurrected bodies and will join the other believers on the earth, and all will reign with Christ on the earth for a thousand years (Rev 20:1-6). During the thousand-year reign of Christ, many unbelievers will turn to Christ for salvation. At the end of the thousand years, Satan will receive his final defeat and will be “thrown into the lake of fire and sulfur” where he will be “tormented day and night forever and ever” (Rev 20: 7-10). Then there will be a final bodily resurrection of unbelievers followed by a final judgement and assignment to the final state separated from God in Hell (Rev 20:11-16).

At this point, believers will be with God for eternity in his kingdom and in the new heaven and the new earth (Rev 21).^[3] Jonathan Edwards comments on the final state of believers with God by writing,

There this glorious God is manifested, and shines forth, in full glory, in beams of love. And there this glorious fountain forever flows forth in streams, yea, in rivers of love and delight, and these rivers swell, as it were, to an ocean of love, in which the souls of the ransomed may bathe with the sweetest enjoyment, and their hearts, as it were, be deluged with love!^[4]

Moreover, Edwards explains that the saints will be perfected in love, holiness and peace. The heavenly community will be in harmony with God and with one another. He writes,

Every saint in heaven is as a flower in that garden of God, and holy love is the fragrance and sweet odor that they all send forth, and with which they fill the bowers of that paradise above. Every soul there, is as a note in some concert of delightful music, that sweetly harmonizes with every other note, and all together blend in the most rapturous strains in praising God and the Lamb forever. And so all help each other, to their utmost, to express the love of the whole society to its glorious Father and Head, and to pour back love into the great fountain of love whence they are supplied and filled with love, and blessedness, and glory.^[5]

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Footnotes:

Doctrinal Musing on Ecclesiology (Church)

I believe the church is the people of God who are the one community called by God comprised of all faithful believers of all ages.^[1] The church consists of people who are chosen (1 Pet 2:9), called (Rom 1:6), and loved (1 Pet 2:10) by the Father, and who are true believers in Jesus Christ and his redemptive work, and who are indwelt, sealed and empowered by the Holy Spirit.^[2]

The universal church is invisible and consists of all people from all times and places who are united by their faith in Jesus Christ. The universal church is Jesus’ new humanity, “the first fruit of the new creation, the whole company of the redeemed through the ages.”^[3] The universal church is the body of Christ (Rom 12:4-5; Eph 1:22-23; Col 1:24) of which Christ is the divine head (Col 1:18; Eph 1:22). The universal church is the flock of Christ (John 10:14-16; 1 Pet 5:2-4) and the bride of Christ (Eph 5:25-27; Rev 21:2). It is God’s temple (1 Cor 3:16-17; 1 Pet 2:5) and his household or family (Gal 6:10; Eph 2:19).

The universal church is manifest in local and temporal form (Rom 16:5; 1 Cor 1:2; Acts 9:31) as the visible church which “is both embassy and parable of the kingdom of heaven, an earthly place where his will is done and he is now present, existing visibly everywhere two or three gather in his name to proclaim and spread the gospel in word and works of love, and by obeying the Lord’s command to baptize disciples (Matt. 28:19) and celebrate the Lord’s Supper (Luke 22:19).”^[4]

Baptism is a washing with water, which symbolizes the cleansing of believers from the stain and dirt of sin through the grace of God (Acts 22:16). Baptism is associated with repenting of sin and believing in the gospel (Acts 2:38, 41, 18:8), and so it is a sign and declaration of one’s union with Christ and association with his death, burial and resurrection (Rom 6:3-4).

The Lord’s Supper is a sacramental sign and spiritual truth of the believer’s redemption by Christ’s death. I agree with John Calvin when he writes, “I hold then… that the sacred mystery of the Supper consists of two things—the corporeal signs, which, presented to the eye, represent invisible things in a manner adapted to our weak capacity, and the spiritual truth, which is at once figured and exhibited by the signs.”^[5] Thus, when believers partake of the Lord’s Supper, they do so in a heavenly and spiritual manner. By the power of the Holy Spirit, the King of heaven and his people of earth meet in celebration of Christ’s accomplished redemptive work and in anticipation of the heavenly banquet. I believe Christians meet with Christ in the Lord’s Supper and participate in and benefit from the spiritual meaning of his atoning sacrifice. We receive “forgiveness of our sins, the strengthening of our union with Christ and one another, and the foretaste of the heavenly banquet which is our nourishment in eternal life.”^[6]

I believe in the unity and fellowship of the church. The church is one in essence and transcends all barriers because it is founded on one gospel, united to one Lord and indwelt by one Spirit. The Apostle Paul writes, “so we, though many, are one body in Christ, and individually members one of another” (Rom 12:5) and “[i]n Christ there is not Greek and Jew, circumcised and uncircumcised, barbarian, Scythian, slave, free; but Christ is all, and in all” (Col 3:11). “Therefore if you have any encouragement from being united with Christ, if any comfort from his love, if any common sharing in the Spirit, if any tenderness and compassion, then make my joy complete by being like-minded, having the same love, being one in spirit and of one mind” (Php 2:1-2), and “[m]ake every effort to keep the unity of the Spirit through the bond of peace” (Eph 4:3). The unity of the church is expressed in fellowship by meeting together (Acts 2:46), by greeting one another (1 Cor 16:19-20), by extending hospitality (Rom 12:13), by sharing resources (Acts 2:44-45), and by suffering together (2 Cor 1:7).

Although Jesus Christ alone is the head of the church (Col 1:18) and the Holy Spirit directs the church (Acts 13:2), God calls and equips individuals to lead and to oversee the church (Eph 4:11; 1 Tim 3:1, 8). I believe in a congregational church government model with plural local elders which includes the lead pastor as one of the elders (Acts 15:22, 20:17, 28).  I believe the church exists to worship (Eph 5:16-19; Col 3:16) and glorify God (Rom 15:6; 2 Thess 1:12; Eph 3:21), to edify believers (1 Cor 14:26; Eph 4:12-13; Col 1:28), to show mercy by caring for the poor and needy (Acts 11:29; 2 Cor 8:4; 1 John 3:17) and to evangelize lost people of all nations (Matt 28:19; Acts 1:8). “The Church is at the very centre of God’s cosmic purpose and is his appointed means of spreading the gospel. But a church which preaches the cross must itself be marked by the cross”^[7] which demonstrates Jesus’ sacrificial love and service towards others. 

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Footnotes:

Doctrinal Musing on the Holy Spirit

I believe in God-the Holy Spirit (Acts 5:3-4; 2 Cor 3:17-18; Heb 9:14), the third person of the Holy Trinity (Matt 28:19; 2 Cor 13:14; 1 Peter 1:1-2). The Holy Spirit has both unity and distinction within the Godhead and “is of one substance, majesty and glory with the Father and the Son, very and eternal God,”¹ “and with the Father and the Son is worshiped and glorified”² (Gen 1:2; Rom 1:4; Rom 8:2; 1 Cor 2:10-11; 1 Cor 6:11; 1 Pet 4:14).  The Holy Spirit was sent by the Father and the Son (John 15:26; John 16:7) as “the unseen yet active personal presence of God in the world”³ (Psa 139:7; John 3:8) in order to bear witness to Jesus⁴ (John 15:26; 1 John 4:2-3), continue Jesus’ redemptive ministry (John 14:12-17; Acts 1:8), and unite believers to Jesus⁵ (Titus 3:5). 

The Holy Spirit convicts the world of sin and its consequences (John 16:8-11; 1 Cor 14:24-25) and “by his powerful and mysterious work regenerates spiritually dead sinners, awakening them to repentance and faith”⁶ (Ezek 36:26-27; John 3:5-8; 6:63; Eph 2:1-5). The Holy Spirit indwells believers (Jn 14:17; Rom 8:9; 1 Cor 3:16; 2 Tim 1:14) and seals them, marking them out as belonging to God (2 Cor 1:21-22; Eph 1:13-14). He “guides, instructs, equips, revives, and empowers believers for Christ-like living and service”⁷ (Rom 8:14; 1 John 2:27; 1 Cor 12:3-7; 2 Cor 4:16; 2 Cor 3:18). He sanctifies believers enabling them to live holy lives dedicated to the service of God (Matt 3:11; Rom 8:13; Rom 15:16; 2 Thes 2:13).

The Holy Spirit wisely and sovereignly distributes gifts to the church for the edification and benefit of the body of Christ and for the witness in the world  (Rom 12:6-8; 1 Cor 12:4-11; Eph 4:11; 1 Pet 4:11). The Holy Spirit unifies the body of Christ (Acts 2:44-47; Eph 2:18-22; Eph 4:3). The Holy Spirit inspires prophecy, gives knowledge and inspired the writers of Scripture (Num 24:2-3; 2 Pet 1:21; 1 Cor 12:8; 2 Tim 3:16). The Holy Spirit assures believers of their final victory in Christ and assures their inheritance in the age to come in the eternal kingdom of God (2 Cor 5:5; Eph 1:13-14).  

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Footnotes:

Doctrinal Musing on Soteriology (Salvation)

I believe in the necessity of salvation due to the universal rule of sin in human nature (Isa 64:6; Rom 3:19-23) which separates humanity from God (Isa 59:1-2; Eph 4:18), causes spiritual death (Rom 5:15-16; Col 2:13) and enslaves humanity to evil (Hos 5:4; Rom 7:14-20; 2 Pet 2:13-19). 

“From all eternity God determined in [love and] grace to save a great multitude of guilty sinners from every tribe and language and people and nation, and to this end foreknew them and chose them”[1] (Eph 2:4-5; Rom 3:22-24). God accomplished his salvific plan through the life and work of Jesus (John 3:16; 1 Tim 1:15; 1 John 4:9,14). 

God made “provision for human wrongdoing, corruption, and guilt, provisionally and typologically through Israel’s Temple and sin offerings, then definitively and gloriously in the gift of Jesus’ once-for-all sufficient and perfect sacrificial death on the cross (Rom. 6:10; 1 Pet. 3:18) in the temple of his human flesh (Heb. 10:11-12).”[2] Thus, the death of Jesus was an atoning sacrifice for the sins of humanity (John 10:11; 1 Cor 15:3; Gal 1:4; 1 Pet 3:18; 1 John 3:16). Jesus bore the punishment for the sins of humanity satisfying God’s justice and removing humanity’s guilt and oppression and reconciling humanity to God (Isa. 53:4-6; 2 Cor. 5:21; Col. 2:14-15).

God calls people out of a state of sin and death to grace and salvation by Christ[3] (1 Cor 1:9; Eph 1:8; 2 Pet 1:10). This call leads to conversion which involves turning to God with repentance and with faith in Jesus’ atoning work on the cross (Luke 24:46-47; John 1:12; Acts 10:43, 20:21). Closely related to conversion is regeneration which involves the Holy Spirit renewing a person’s inner being, creating new life and transformation (John 3:5-8; 2 Cor 5:17; Php 1:6; 1 John 5:1).

Through faith in Jesus, believers are declared righteous before God (Rom 1:17, 3:28, 5:1). The righteousness of Jesus is imputed to believers (Php 3:9). On account of the death and resurrection of Jesus, the demands of the law of God are fulfilled (Rom 8:3-4) and believers are shielded from God’s wrath (Rom 5:9). Believers are adopted into God’s family (Gal 4:4-5; Eph 1:5) where they have access to the Father (Eph 2:18), to the inheritance of Christ (Rom 8:17; 1 Pet 1:4), to the provisions and protection from the Father (Matt 6:31-33), and to the loving discipline from the Father (Heb 12:6). 

God continues the work of salvation through the process of sanctification. This process of sanctification is the divine act of making Christians holy (Rom 12:1-3). It brings people’s moral condition into conformity with God’s holiness (Matt 5:48; 1 Pet 1:15-16) and with the legal status started in justification (1 Cor 6:11). Sanctification is accomplished by the ministry of the Holy Spirit (Matt 3:11; Rom 8:13; Rom 15:16; 2 Thes 2:13), but Christians also must strive to work and grow in sanctification (Rom 8:13; Php 2:12-13).

Genuine believers “can neither totally nor finally fall away from the state of grace, but shall certainly persevere therein to the end, and be eternally saved”[4] (John 10:28-29; 1 Pet 1:5,9). All true believers will be glorified. Glorification is the final step in the salvation process. It involves the completion of sanctification, the removal of spiritual defects and the ultimate transformation of the body into a new glorified eternal body (1 Cor 15:38-52; Php 3:20-21; Jude 24; Rev 21:1-2).

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Footnotes:

Doctrinal Musing on Christology

I believe in God-the Son, the second person of the Holy Trinity (Matt 28:19; 2 Cor 13:14) and the co-equal and co-eternal Son of God-the Father (John 1:2, 10:30, 14:9; Col 1:17). The Son is the “very and eternal God, and of one substance with the Father.”^[1] The Son is “God from God, light from light, true God from true God, begotten not made.”^[2]

The Son became incarnate as the man Jesus of Nazareth (John 1:14; Rom 8:3; Col 1:15). When the Son became human, having been conceived by the Holy Spirit and born of the virgin Mary (Isa 7:14; Matt 1:18; Luke 1:35; Gal 4:4), he did not cease to be God (Col 2:9; Heb 1:3; 1 John 5:20). Rather, Jesus, the Christ, was the God-man, “fully God and fully human, one person in two natures”^[3] (John 1:14; Gal 4:4; 1 Tim 3:16). In other words, “two whole and perfect Natures…the Godhead and Manhood, were joined together in one Person, never to be divided, whereof is one Christ, very God, and very Man.”^[4]

Jesus, in all respects, lived a common human life with all the essential human characteristics and frailties, yet he lived without sin^[5] (Luke 2:40, 52; Heb 2:14-17, 4:15; 1 John 1:1). Also, Jesus was holy (Mark 1:24; Luke 1:35; John 6:69) and righteous (Luke 23:47; Acts 22:14; Heb 1:8-9) and perfectly obedient to the Father (Matt 26:39; John 4:34; Rom 5:18-19; Heb 10:9). Through the incarnation, Jesus revealed deity and “in his words, deeds, attitude and suffering embodied the free and loving communication of God’s own light (truth) and life (salvation).”^[6] Jesus fulfilled the roles of prophet (Matt 12:41; John 3:34; Luke 24:19; Acts 3:20-23), priest (Heb 2:17-18, 5:5-6, 10:19-22), and king (Matt 21:1-9; Luke 1:33; John 18:36-37; Rev 1:5, 11:15), and he is the only mediator between God and humanity (1 Tim 2:5).

Jesus accomplished human redemption (Rom 3:24-25; Eph 1:7; Heb 9:12) and reconciliation with God (Rom 5:6; 2 Cor 5:18-19; Col 1:20) through his death by crucifixion under Pontius Pilate (Matt 27:11-56; Mark 15:1-41; Luke 23:1-49) and through his bodily resurrection from the dead on the third day (Matt 28; Mark 16; Luke 24; John 20; Acts 1:3; 4:33; 1 Cor 15:4) and through his ascension into heaven being exalted and glorified at the the right hand of the Father (Luke 24:51; Acts 2:33; Eph 1:20; 1 Pet 3:22).

The exalted Jesus continues to work as savior (Acts 5:31; Heb 7:25), high priest and advocate (Rom 8:34; Heb 4:14; 1 Jn 2:1). Jesus will physically return to the earth with glory (Matt 24:30; Acts 1:11; 2 Thes 1:7; Php 3:20; Rev 1:7), and he will establish the fulness of the eternal Kingdom of God (Luke 22:18; 1 Cor 15:24; 2 Tim 4:1; Rev 11:15).

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Footnotes:

A Friday Reflection: Deliverance

Deliverance has been on my mind for several months now. I suppose my reflection started from a pastoral posture while thinking of the people I know and the people I support who are experiencing or have been through severe violence, turmoil, challenges, grief, illness, pain and suffering. I groan for their rescue, removal and escape from these things. My reflection also has focused on my own life and circumstances. I too need deliverance from troubles, disappointments, fears, dangers and sins. Moreover, I look out into society and see the unfathomable chaos, the rampant evil, the seething anger and the extreme division, and I am wobbled saying: “We need deliverance!”  “How will we escape this?” “Who will rescue us from our condition?” 

There are many voices trying to address, protest, change and solve personal and societal challenges. Deliverance is offered through various means. There is the overprescribing of and the overdependence on anti-depressants and anti-anxiety medications in place of real deliverance and profound transformation. There is the overindulgence in distractions and the shirking of the issues. There is the notion that a political party or a social justice group will lead us out of bondage and into the utopian plains. There is the riotous protesting that demands justice and reparations. There is the increase in gun sales for self-protection against violence. There is the prideful self-reliance by humans that they can lift themselves out of the slimy pit. 

These responses cannot deliver true deliverance because only God is the deliverer of true deliverance. Only through God and through the means of God does true deliverance happen. This was the experience of the Israelites when God delivered them out of Egypt and when God delivered them throughout history from danger, illness, trouble, fear, sin and death. God directly delivered and used people as deliverers (i.e. Abraham, Moses, Joshua, the judges, Samuel, Saul, Jonathan and David). 

God’s deliverance was the song of David when he sang,

Arise, Lord! Deliver me, my God! Strike all my enemies on the jaw; break the teeth of the wicked. From the Lord comes deliverance. May your blessing be on your people (Ps 3:7-8)

The Lord is my rock, my fortress and my deliverer; my God is my rock, in whom I take refuge, my shield and the horn of my salvation, my stronghold (Ps 18:2)

God’s deliverance was the prophetic promise by Jeremiah and by Daniel when they declared,

The Lord said, “Surely I will deliver you for a good purpose; surely I will make your enemies plead with you in times of disaster and times of distress (Jer 15:11).

“At that time shall arise Michael, the great prince who has charge of your people. And there shall be a time of trouble, such as never has been since there was a nation till that time. But at that time your people shall be delivered, everyone whose name shall be found written in the book (Dan 12:1).

God’s ultimate deliverance is through the salvation deliverer, Jesus, the anointed one who came and preached good news to the poor, release for the prisoners, recovery of sight for the blind and freedom for the oppressed (Luke 4:18-19). God-the Son became incarnate in order to suffer and die so that those who are in bondage to sin, evil and death would be set free and rescued from ‘the Devil,’ ‘the present evil age,’ ‘the domain of darkness’ (Heb 2:14-15, Gal 1:4, Col 1:13). After Jesus’ resurrection and ascension, his deliverance ministry continues by God-the Holy Spirit and through the ministry of the Church being guided and empowered by the Holy Spirit. Thus, the Triune God is still delivering people from all kinds of circumstances, conditions and perils. As 2 Peter 2:9 states, “the Lord knows how to rescue the godly from trials and to keep the unrighteous under punishment for the day of judgment.” God has been delivering people for a long time.

God will deliver people spiritually, emotionally and physically in this life and in the life to come. Thus, we should pray for deliverance as Jesus taught us to pray (…lead us not into temptation but deliver us from the evil one. Matt 6:13). We should cry for help and trust in him and wait patiently for him to lift us up out of the mud and the mire (Ps 40:1-3). We should rely upon him to heal our suffering, to calm our fears, to transform our lives. We should be careful not to look to other gods (means) for deliverance. Rather, we should delight in God’s deliverance and give thanks and praise to him (1 Sam 2:1, Ps 30:11-12, Acts 3:8). 

May we look to God for deliverance. Open our hearts to him. Receive him and receive from him. Come to Jesus. Be delivered. No matter how much suffering. No matter how much guilt. No matter how much anger. No matter how much rioting.  

A Tribute to My Parents (50th Anniversary)

This is a theological essay on marriage as a tribute to my parent’s 50th wedding anniversary.

Christians believe in one God in three persons. A Trinity in unity. God is a being. God is personal. God is loving. Thus, God is a relational being and from this nature, God created human beings in his own image. The image of God in humans includes various aspects while primarily corresponding to the loving, relational life of God-the Father, God-the son and God-the Holy Spirit. Humans were created to participate in this divine relationship. They were created to lean into the Trinity’s loving embrace, to experience the magnificent glory of the Godhead and to enjoy and to be completely satisfied in the Triune goodness. 

In the Genesis creation narrative, Adam begins his life journey without a suitable relational companion and helper. Then, God declares the relational truth about humanity, that it is not good for the human to be alone. God recognized Adam’s capacity for relationship as an image bearer and his detrimental isolation among the animals. Adam needed companionship with a distinct-yet-corresponding other. He needed belonging and togetherness within a peer community. God responds to Adam’s situation by creating another human (Eve) to relate with and to experience life’s journeys with. When Adam encounters another human, he responds with joy and relief uttering, “Finally! Bone of my bone, flesh of my flesh! Name her Woman, for she was made from Man” (Gen 2:23). Eve fulfilled Adam’s capacity for human relationship and vice versa Adam for Eve.

God created humans, male and female. He blessed them and commissioned them to “[b]e fruitful and multiply and fill the earth and subdue it, and have dominion over the fish of the sea and over the birds of the heavens and over every living thing that moves on the earth” (Gen 1:28). Within the blessing and the commissioning of humans, God instituted marriage between a man and a woman for future generations. The aside statement of Genesis 2:24, “[t]herefore, a man shall leave his father and his mother and hold fast to his wife, and they shall become one flesh,” describes the man’s new primary loyalty to and loving embrace of his wife and the profound ‘one-flesh-ness’ unity of marriage. The ‘one flesh’ meaning of marriage involves one man and one woman in one fully shared life whereby the two become a new God-designed, God-purposed, God-supported and God-guided ‘one life.’ It is a committed, exclusive and lifelong partnership. This ‘one flesh’ union becomes the most profound bond that exists between two human beings.

The marriage relationship reflects the image of the triune God. The Father, Son and Holy Spirit are intimately relating equal and distinct persons of the same nature and essence with different roles in the pursuit of a glorious common purpose. The Father loves and leads; the Son submits and redeems; the Holy Spirit proceeds and sanctifies. Likewise, husbands and wives are of the same nature and essence while being equal and distinct with unique roles for a common purpose. The husband loves and leads, the wife yields to and supports her husband’s leadership and together they go out into the world as a sanctifying presence.

Throughout the Old Testament, marriage is used to describe the relationship between God and Israel. God is described as a husband declaring his marriage vows to his wife Israel. God speaking through the prophet Ezekiel states, “I came by again and saw you, saw that you were ready for love and a lover. I took care of you, dressed you and protected you. I promised you my love and entered the covenant of marriage with you. I, God, the Master, gave my word. You became mine” (Eze 16:8 MSG). The prophet Isaiah states, “For your Maker is your husband, the Lord of hosts is his name” (Isa 54:5). Jeremiah 2:2 describes Israel’s early faithfulness by using the marriage metaphor, “Thus says the Lord: I remember the devotion of your youth, your love as a bride, how you followed me in the wilderness, in a land not sown.” While celebrating the intimacy between a married couple, the Song of Solomon is also a marriage metaphor about God and his people. The people of God are the beloved of God, and God’s desire is for them. 

The Old Testament prophets also describe Israel’s unfaithfulness as a broken marriage covenant, which led to a form of divorce between God and his people. Jeremiah 3:20 states, “But like a woman unfaithful to her husband, so you, Israel, have been unfaithful to me,” declares the Lord.” Hosea 2:2 states, “But now bring charges against Israel—your mother—for she is no longer my wife, and I am no longer her husband. Let her remove the adulterous look from her face and the unfaithfulness from between her breasts.” However, speaking through the prophets, God calls Israel to return as his bride (Jer 3:12-14) and promises to restore the marriage relationship (Isa 62:4-5).

The metaphor of the marriage relationship between God and his people extends to the New Testament. In John 3:29, John the Baptist describes himself as the best man who eagerly waits and listens for the arrival of the bridegroom, knowing that upon hearing the voice of the bridegroom there is great joy. John the Baptist explains that he experiences such joy because Jesus has arrived as the bridegroom. Jesus also refers to himself as the bridegroom throughout his ministry (Matt 9:15 pp Mark 2:19-20 pp Luke 5:34-35; Matt 22:2; 25:1-13).

While teaching on marriage, the Apostle Paul identifies marriage as a ‘profound mystery’ revealing Christ’s marriage relationship with the church. Paul points to parallels between the marriage of a man and a woman and the ultimate marriage of Christ and his church. As a husband and a wife are ‘one flesh’ in marriage, Christians are members of Christ’s body. According to Paul, Human marriage is the earthly type, pointing towards the spiritual reality. Earthly marriages should reflect the heavenly marriage with Christ. Thus, husbands should love their wives with the sacrificial love that Christ has for the church, and wives should submit to their husbands as the church submits to Christ. Together a husband and wife have the sacred privilege of declaring through their union the greater profound union with Christ (Eph 5:22-33).

Human marriage is a good thing, but all human allegiance ultimately belongs to Christ. There is no human marriage in heaven. The heavenly kingdom with Christ is the marriage. The Apostle John writes, “I saw the Holy City, the new Jerusalem, coming down out of heaven from God, prepared as a bride beautifully dressed for her husband”(Rev 21:2). The heavenly multitude shouts, “Hallelujah! For our Lord God Almighty reigns. Let us rejoice and be glad and give him glory! For the wedding of the Lamb has come, and his bride has made herself ready. Fine linen, bright and clean, was given her to wear”(Rev 19:6-8). 

In view of the theological aspects of marriage, here are some practical points about marriage. First, marriage cultivates spiritual formation. Marriage is one way in which the Holy Spirit transforms people into the image of Christ. Through marriage, the Holy Spirit sanctifies, heals, challenges and blesses people. Second, because of sin entering the world and its effect on the human condition, no marriage is perfect. Every marriage involves work and the giving and receiving of grace and mercy. Couples must rely on the power of the Holy Spirit to strengthen and grow their marriages. Third, marriage is the intended context for raising children. Marriage is the nucleus of the family. Children need a mother and a father in the home. They need the commitment, exclusivity and stability that a marriage relationship provides. Fourth, marriage is the most basic and instrumental social relationship for the welfare of society. Without marriages, society will collapse. Thus, marriage as God has designed and purposed must be upheld. 

For 50 years, my parents have emulated many of the theological and practical aspects of marriage. They are a testimony of God’s intention for marriage and of God’s faithfulness to married couples who set their gaze upon and follow Christ.

Doctrinal Musing on Theological Anthropology: Part 4 of 4

Most Christians agree that humans have both a material and an immaterial nature; however, throughout history there has been much discussion about whether humans are threefold beings or twofold beings. The technical terms for these two views is trichotomy and dichotomy. These are the traditional views that Christians believe have biblical support.

The first view to examine is the trichotomist view. The word trichotomy is derived from two greek words: τρίχα (tricha) meaning, “in three parts” and τέμνειν (temnein) meaning, “to cut.”^[1] Therefore, trichotomy signifies a division of three parts, and so from a trichotomy view, humans are composed of three elements: body, soul and spirit. The greek word often used for the material part of humans is σῶμα (sōma) meaning, “body.” This physical σῶμα (sōma) is similar to the makeup of animals and plants. Millard Erickson writes, there is no difference in kind between a human body and that of animals and plants; but there is a difference of degree, as humans have a more complex physical structure.”^[2]  

As for the immaterial elements of humans, the greek words ψυχή (psuché) meaning, “soul” and πνεῦμα (pneuma) meaning “spirit” are used in distinguishing ways from the trichotomist perspective. The ψυχή (psuché) “soul” is viewed as the element that enables human consciousness with the faculties of “reason, emotion, social interrelatedness, and the like.”^[3] The πνεῦμα (pneuma) “spirit” is viewed as the religious component of humans enabling them to experience spiritual things.^[4] Proponents of the Trichotomy perspective point to biblical passages such as 1 Thess 5:23, Heb 4:12, 1 Cor 2:14 -3:4.

Next, we examine the dichotomist view. The term dichotomy is derived from the greek words δίχα (dicha) meaning, “in two parts” and τέμνειν (temnein) meaning, “to cut.”^[5] Thus, dichotomy signifies a twofold division of humans. From the dichotomy perspective, humans are composed of the two elements: σῶμα (sōma) “body” and ψυχή (psuché) “soul.” Similar to the trichotomy perspective, the dichotomy perspective posits that the σῶμα (sōma) is the physical part of humans that is in common with animals and plants. It is the part that dies and returns to the ground.^[6] In the dichotomy perspective, the ψυχή (psuché) is the rational, immaterial and immortal part of humans, and this is the part that differentiates humans from other creatures. Proponents of the dichotomy perspective support their position by pointing to biblical passages such as Matt 6:25, 10:28, Ecc 12:7 and 1 Cor 5:3-5.

Moreover, proponents of the dichotomy perspective object to the trichotomy proponents who differentiate between “soul” and “spirit.” They argue that there are many examples in Scripture where “soul” and “spirit” are used interchangeably or as synonyms (ex. Luke 1:46-47; also, Gen 41:8, Psa 42:6, Matt 27:50,  Heb 12:23 and Rev 6:9).

An Alternative Model: Conditional Unity 

Some have argued that the full range of Scripture presents humans as an embodied unitary being or as a conditional unity. This is the idea that humans in their normal state are a material and immaterial oneness, but this unity is temporarily dissolvable at death. However, at the eschatological resurrection the immaterial will once again become inseparable with a new, perfected resurrected body. The implications of the conditional unity perspective are that humans are to be treated as unified and complex beings who can not be reduced to one aspect or principle. This means that all aspects of human nature must be attended to and respected. Moreover, God is at work in renewing the whole person, and so spiritually speaking one part of human nature should not be subjugate to another.^[7]  

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Footnotes:

Doctrinal Musing on Theological Anthropology: Part 3 of 4

Contemporary culture has sought to answer the question about human identity through various disciplines, and this has resulted in numerous secular images of humanity. These images include: 1) Humanity as a machine, emphasizing utility and functionality. 2) Humanity as an animal among animals in the animal kingdom. 3) Humanity as a sexual being driven solely by sexual motivation and energy. 4) Humanity as an economic being focused on and striving after economic survival and gain. 5) Humanity as a pawn of the universe, meaning that humanity is at the mercy of universal forces and controlled by destiny. 6) Humanity as a free being with the responsibility of self-determination and decision-making. 7) Humanity as a social being, a cog in the wheel of community.^[1]

In contrast to the ideas of contemporary culture, there are scriptural references in both the OT and NT that portray humans as created in the image and likeness of God which informs the Judeo-Christian concept of human identity. In Genesis, there are several mentions of the uniqueness and sanctity of humanity because they were created in the image and likeness of God (Gen 1:26-27, 5:1, 9:6). The apostle Paul refers to the image and likeness of God in several of his letters. James mentions that humans were “made in God’s likeness” (James 3:9).

When considering the meaning of the image of God, there are three main views: the substantive view, the relational view and the functional view. The focus of the substantive view is the idea that the image of God is a physical or psychological quality or set of qualities in humans. A challenge to the substantive view is that it is often narrowed to one aspect of human nature, mostly the intellectual dimension which implies that the image of God may vary from person to person.^[2]

The focus of the relational view is the claim that the image of God is not inherent in people, but is present when they are in relationships and community. A challenge to this view is that it does not account for how it is that humans are able to have relationships. In other words, the view does not delineate how humans are different from other creatures.^[3]

The focus of the functional view is the idea that the image of God is something that humans do, specifically in their exercise of dominion over the creation. A challenge to this view is that in Genesis 1 the imagine of God and dominion are distinguishable.^[4]

These views can be integrated, and so to that end, I offer some joining remarks. The image of God is universal within the human race, and it is not lost as a result of the fall or sin. Moreover, there is no degrees of the image of God, and it is not correlated with any other variables. The image of God includes aspects of the substantive view, the relational view and the functional view. Nevertheless, in the overall scheme of things, the image of God in human beings corresponds with the relational life of the Triune God and is fulfilled in human community and ultimately in God’s kingdom community.^[5] In relationship with the Triune God, people will experience the πλήρωμα (pléróma) “fullness” of the image of God and the new humanity.^[6] Stanley Grenz writes,

[B]eing-in-relationship with the triune God not only inherently includes, but is even comprised by being-in-relationship with those who participate together in the Jesus-narrative and thereby are the ecclesial new humanity. As the indwelling Spirit proleptically comprises the new humanity as the imago dei after the pattern of the perichoretic life of the triune God, the Spirit constitutes continually the “self” of the participants in Christ’s ecclesial community and, by extension, the “self” of the world.^[7]

This is the joy and hope of the Jesus community and is the life and light to a world that is lost in their depraved humanity and confused about their human identity.

Therefore, the image of God implies that humans belong to God and experience full humanity when they are in a correct relationship with God. Humans created in the image of God means that they are valuable and sacred and must be treated as such with dignity and compassion. Since Jesus is the ultimate revelation of the image of God, humans should pattern their lives after him^[8] and perform (live out), as image bearers, their part of the theo-drama of redemption.

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Footnotes:

Social Justice Theology

A good place to start in a conversation about social justice is with the blessed Trinity because after all the Trinity is social and just. God-the Father, God-the Son and God- the Holy Spirit exists in community, a perfect relational society. The Trinity created humans to join their righteous/just society, but humans turned from God and became totally depraved by sin. In response, the Trinity initiated their plan of redemption which culminated in Jesus’ life, death, resurrection and ascension. This drama of redemption is about the ultimate social justice work. A sacrificial work. A social act and a justifying act, forgiving humanity’s social sins and social injustices against God and others. Through Christ, a new social reality and a new humanity was created. Out of the bad social situation, new creation!

By the Holy Spirit, Jesus’ ministry is continued, transforming the new social entity (the Church) into a people who are “eager to do what is good” (Tit 2:14), into a people who “act justly” and “love mercy” (Mic 6:8), into a people of the social, just and peaceable kingdom of God. This kingdom social reality calls Christ followers to sacrificially live and serve like Jesus and turn away from socially unjust behaviors. It calls us “to break out of our ecclesiastical ghettos and permeate non-Christian society”[1] This involves taking the whole gospel to the whole person to the whole world.

To participate in social justice apart from Jesus and the gospel is wanting the beauty and goodness of the kingdom, but without the King. This doesn’t work. John Stott wrote, “Good Samaritans will always be needed to succor those who are assaulted and robbed; yet it would be even better to rid the Jerusalem-Jericho road of brigands.”[2] Yes, the world would be better without bandits, but in our own efforts, we can not rid the injustice in our world. Only Christ and his gospel can transform humanity’s unjust hearts of stone. If any social justice cause is set above Christ and his gospel, then it is idolatry and all one’s social justice acts are like filthy rags. Christ and his atonement should be the foundation of one’s social justice acts.

Christ’s atonement is about sacrifice, enabling reconciliation on the vertical plane. Christians should sacrifice their lives as reconciling ambassadors on the horizontal plane. We should give of ourselves for the sake of the gospel and for the sake of others. Our sacrifice should be compelled by his sacrifice. Our sacrificial service should witness to the ultimate sacrificial servant. Social justice theology should be focused on the theology of the cross which should drive one’s concern for justice and reconciliation throughout human society.                    

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[1] “The Church and Evangelism” in The Lausanne Covenant https://www.lausanne.org/content/covenant/lausanne-covenant

[2] John R. W. Stott, The Cross of Christ (Downers Grove, IL: IVP Books, 2006), 285.