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How to Keep Christ Central this Christmas Season

Christians often say, “He is the reason for the season,” which is true. Yet, it is easy in the “hustle and bustle” of the holidays for that not to ring true in our homes. So, here are some suggestions I have complied to help you keep Christ central this holiday season…

Give God a Gift

The notion of giving God a gift may sound funny since it is He that is the “giver of every good gift” (James 1:17 cf. 1 Cor. 4:7). Yet the Bible certainly gives us precedence for giving God gifts, from Abel offering gifts to God (Gen. 4:4) to Paul’s exhortation in Romans 12 for us to offer our bodies as living sacrifices in light of all His goodness to us.

So, this holiday season give the LORD a gift. No, He does not need it. But He does deserve it and it is thoroughly biblical. When we give gifts to God it gets our mind on God (Matt. 6:21). Here are a few ideas: Fast. Fast one of the holiday feasts. Not for the purpose of  limiting your caloric intake but because you want to focus and intentionally praise the one who is “the reason for the season.” You could also give a financial gift to your church or other good ministry. Use your creativity and give a gift that you believe God would appreciate.

Read the Christmas Story on Christmas Day

Reading the Christmas story on Christmas is a super good thing to do if the whole season is supposed to be about the coming of the Messiah Jesus. I would personally chose Luke 1:5-2:20. I would also suggest singing a hymn and offering a prayer of thanks too.

Set up a Nativity Scene in your Home

This is a helpful visual representation of what the holiday season is really all about. The One who created the world—the One who was in the beginning with God—the One who made all things and holds all things together—He became flesh and dwelt among us. When we see the nativity scene we can rejoice that God waded into this broken world to redeem it.

Read More…

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How should Christian art be informed by the Christian worldview? (part 5)

We have made some important observations about how the Christian worldview impacts Christian art. Most recently we considered the crash and the impact that the view of the Fall of humanity has on our perspective of art. In this post, we are going to briefly…

Consider Christ

After the crash of creation, after the curse was introduced, there was a promise of a deliverer that would set all right again. At first, the promised offspring (Gen. 3:15) was vague; in fact, Eve rejoiced because she thought she had the offspring (4:1) but it was all for naught because Cain was the offspring of the serpent and killed his brother.

However, later on, we see Him who even the prophets longed to see (Matt. 13:17), we know that all Scripture finds its fulfillment in Jesus who is the long awaited Messiah (2 Cor. 1:20). The one that will crush the curse and bring in the new creation.

The Bible is a true story about God making the world, man messing it up, and God becoming a man to fix the world by not messing up. It is a story of Eden—exile—repeat. It is not until the true Adam, the true and righteous Son of God—Jesus—comes that this process is broken. All of Christ’s predeceases fell short; Adam, Noah, Abraham, Saul, David, Solomon, and the lambs, priests, and prophets could not fill Christ’s role.

Through Christ we see what God has done to put things right. Christ hung, outstretched on the tree, and bore the curse and will come again to bring His eternal reign when peace will be pervasive and joy will be tangible.

Jesus is the hero of the story. He takes upon Himself the curse and brings the new creation and friendship with God that we all yearn for.

The Cosmic Creator that flung the stars in place and knows them all by name cares to the point of crucifixion. He is the author that writes Himself into the story. He makes, He comes, He dies, and He rises again. And He’s coming back to recreate the world.

Observation: In Christ, first we see our Savior, but we see also see a profound example. Christ’s character as seen in the Gospels is one of creativity and compassion. He is expressive and real. He is harsh and gentle.

Christ was honest about the reality of our current condition. He didn’t lighten the realities of the crash and the catastrophes that it created. However, He wasn’t hopeless either. He brought the world the solution it needed: Himself.

We too must understand our current condition and honestly and creatively communicate truth to the world.

Jesus’ death was ugly, anything but physically beautiful. It was gruesome, even embarrassing. Yet, in His death and resurrection Jesus composed the best victory in the history of literature—The God Man died for the sins of the world and rose again in victory.

Why should I believe the Bible? (pt 7)

We have already looked at many reasons why we can believe the Bible. Yet, there are still many more. Here we briefly look at the Bible being trustworthy because it is… 

Prophetic

The Bible contains all sorts of fulfilled prophecies (see e.g. “The Prophecy of Daniel 8”), particularly about Jesus. These attest to the Bible’s uniqueness, truthfulness, and authority.

“Whatever one may think of the authority of and the message presented in the book we call the Bible, there is a world-wide agreement that in more ways than one it is the most remarkable volume that has ever been produced in these some five thousand years of writing on the part of the human race.

It is the only volume ever produced by man, or a group of men, in which is to be found a large body of prophecies relating to individual nations, to Israel, to all the peoples of the earth, to certain cities, and to the coming of One who was to be the Messiah. The ancient world had many different devices for determining the future, known as divination, but not in the entire gamut of Greek and Latin literature, even though they use the words prophet and prophecy, can we find any real specific prophecy of a great historic event to come in the distant future, nor any prophecy of a Savior to arise in the human race…”[1]

Read More…

Cosmic, Corporate, and Individual Reconciliation through Union with Christ (Part 2)

Individual, Corporate, and Cosmic Reconciliation through Union with Christ
How does reconciliation happen? What is it that can put humans in right relationship to God? What can restore our brokenness?
Reconciliation in Christ through His Work on the Cross
Understanding what is meant by reconciliation is vital because we see this word and concept throughout our passage.[1] Reconciliation (καταλλάσσω) is a term that does not show up very much in the NT or OT.[2] It shows up in Paul and perhaps was a familiar and useful term related to his trade (cf. Acts 18:3).

Jesus knew no sin,[3] yet He became sin for us. We see the idea of someone bearing sin in the place of others attested to in both the OT and NT (cf. Lev. 10:17; 16:21-22; Is. 53:6, 11-12; Jn. 1:29). Jesus is the Lamb without blemish that takes away our sin by dying in our place but He also rises; priest and lamb are not His only office. Jesus is also the coming King who reigns eternally. Consequently, union with Christ as our corporate head not only brings appeasement from wrath[4] but entrance back into the true Promised Land. So, the gospel is the good news of the Kingdom through the cross.

Hughes says of 2 Cor. 5:21 that “there is no sentence more profound in the whole of Scripture.”[5] It is profound, amazing, and unexpected[6] because although Jesus knew no sin He is treated as sin personified.[7] What is further remarkable is that while “Christ alone in actuality suffered the penalty for sin, all are regarded as though they had suffered it themselves.”[8] Read More…

Nietzsche: Prophet of Doom (Part 6)

The Christian Ideal and the Answer to what Ails Us
Apologetics sees the questions in philosophy and religion and points to how Scripture ultimately answers them. Scripture answers Nietzsche’s questions (though perhaps unvocalized) about meaning and hopelessness.

Nietzsche is basically stuck on the Fall but does not understand the rest of the Biblical story that explains our reality. He does not realize that because God does exist and has revealed Himself and made us in His image that we have access to and can know truth. We also see in Scripture that there is more than nothing (nihil), there is hope in Christ. In fact, hope of everything that Nietzsche acknowledged as so wrong being fixed.

Interestingly, we see that we desire a superhero, a savior. We see this truth in all sorts of examples (e.g. The Avengers, Matrix, Batman, Superman, etc.). For Nietzsche, it was the Übermensch that he hoped in.[1] In all of this, we see humanities need for meaning and morality and for a Savior to fix all that we sense is so wrong. What explains all of this? The biblical worldview.[2] Read More…

Christmas is about the Christ

 

“The book of the genealogy of Jesus Christ, the son of David, the son of Abraham.”

~Matthew 1:1

Introduction
Do you know what a “honey do list” is? Have you every seen one of those? I still have flashbacks when I think of the list that Leah gave me when we bought our first house. Scary stuff, it’s like you can’t win. I mean if you do them, well you have to do them so you don’t win, and if you don’t do them you certainly don’t win…

What is a “honey do list”? It is a checklist of expectations. My wife, Leah, gave me a list and expected me to get everything done on that list. I am glad my wife is understanding, and the list wasn’t very long. That being said, there was stuff I had to get done within a few days of buying our house.

Well, today, in celebration of Christmas, we are looking at a “honey dew list” of sorts. We are talking about expectations, about what was on the Jewish “honey do list” for the Messiah. We see from Scripture and history that the “honey do list” was not as small and understanding as my wife’s. They had a huge list. Different people had different lists but any list would be a hard list to check off, actually all but impossible, in less of course God were to act in an amazing way. Read More…

Altercations: Abraham, Abimelech, and God’s Awesome Faithfulness

Introduction

Genesis chapter 20 is a peculiar passage. We can ask many questions of it. Why is it there? What purpose does it serve?

Yet with all of Scripture context is king. When we begin to see the passage as it is meant to be seen, in it’s broader context, it makes more sense. So let’s look briefly at the broader context. What are some things from earlier on in Genesis that could shed light on Genesis chapter 20?

Messianic Promises

Genesis 3:15

The first promise we see in Genesis is of a seed that will come and crush the head of the serpent. A descendant of the woman, who by implication of destroying God and mans enemy, will set things back the way they were supposed to be. When we look at Genesis we see glimpses of hope for this very descendant.

Genesis 3:15 is the protoevangelium. It is the first gospel. However, quite ambiguous at first, and at times the line of the seed looks hopeless; we, as the story continues, see the serpent-crushing-seed in full glory. Thomas R. Schreiner rightly says, “We can fairly say that the OT is animated with an eschatological hope. Gen. 3:15 forecasts a day when the seed of the woman will triumph over the seed of the serpent,” though as we will see, “subsequent history appeared to mock the promise.”[1]

We will look at what the immediate understanding of the pronouncement was to Adam and Eve at the outset of Genesis. We will see that they had hope that a seed would be born that would bring some form of deliverance but beyond this we cannot be sure of their understanding.[2] Then we will briefly trace the development and understanding of the Genesis 3:15 promise through the OT and see that we leave the scene still looking for the promised hero of the story. Finally, in the NT we see things happen and come together in ways that could never have been imagined, something like true fiction. We look at the birth of the seed of the woman and explore the culmination of the promise in the victorious King in Revelation who has once and for all crushed the head of the serpent of old.


As we look at this theme in Scripture, we cannot merely look at a word study.[3] In part because the verb for “crush” in Genesis 3:15 is seen only four times in the Old Testament. It is seen twice in our passage and once in Job 9:17 and once in Psalm 139:11 but in both of these cases it is not used with the same imagery. However, we should not make the false conclusion that we do not see Scripture return to this theme. It is more helpful as we look at this passage to look at the scenarios[4] or links that are used to recall the Genesis 3:15 promises and not merely a word study. As Hamilton says the “announcement of judgment on the serpent provides fundamental imagery that is reused and interpreted throughout the rest of the Old Testament”[5] even if שׁוּףּ is not used. As Hamilton says elsewhere, “the themes of biblical theology are broader than individual words.”[6]

In the immediate understanding of the verse, the seed refers to a singular seed but as we see, as the story continues, it also entails a collective aspect.[7] The immediate understanding of the text is seen by the name Adam gives to his wife. Adam names his wife Eve, that is, life-giver, and not death (Gen 3:20).[8] Through this, Adam shows that he has hope. Perhaps, he even hopes to once again enter back into the garden and enjoy renewed and undeterred fellowship with God once the evil serpent gets what is coming to him. Stephen G. Dempster says, “in light of the immediate context, the triumph of the woman’s seed would suggest a return to the Edenic state.”[9]

Later we see that Eve bore Cain and thought she had the serpent crushing seed. She said, “I have gotten a man with the help of the LORD” (4:1) Michael Horton explains that without the definite article, we are especially dependent on the context. Therefore, in light of Genesis 3:15 this verse could be understood to mean, “the man,” that is, the seed.[10] Adam and Eve had hope. They expected a seed (singular), in their lifetime that would bring some form of deliverance, though we cannot be certain as to the extinct of the deliverance for which they hoped.

However, as we read on in the story we see that Eve’s hope is unfounded. Cain was the seed of the serpent and killed his brother Abel (cf. John 8:44; 1 John 3:8-15). Yet she continued in expectation. We see this with the birth of Seth (Gen 4:25). The curse wrought because of rebellion in the garden was not revoked and death spread to all men. We see this in the refrain, “and he died,” in Genesis chapter five yet we see hope of deliverance through Enoch’s experience.

In Genesis chapter six, we do not see the crushing of the serpent as is hoped for but we do see preservation of the line of the seed of the woman, and in fact of all humanity. Actually, careful reading of Genesis will lead one to see the importance that the book places on seed and their preservation. This is especially clear and miraculous in light of the NT and the barrenness of certain women at crucial points along the line of the seed.18

In the first chapters of Genesis, we see a foggy hope of a seed to come that will crush the head of the serpent. However, it is not until further down the road of revelation that the identity of that seed becomes clearer. In fact, we do not even know if the promise is ultimately fulfilled through a collective seed or a singular seed at this point of the OT.[11]

There are important pieces that we must gather from the first few chapters of Genesis that are important if we want to fit the puzzle together at the end. We must note the hope established from the beginning (to reenter Eden?). We must see the importance placed on the seed of the woman. It is also important to remember the crushing language employed. It is with these and similar themes that we can trace the serpent crushing seed through Scripture. At first, the promised one is vague but as we continue, we pick up more pieces that fit in place in unexpected ways. To culminate in what the apostle Paul will call foolishness.

T.D. Alexander sums up well for us. “Although Genesis 3:15 hints at reversal of the alienation arising from the disobedience of Adam and Eve, for the fulfillment we must read further. Here, however, we find the first brushstroke on the biblical canvas concerning a future king through whom God’s salvation will come to humanity.”[12]

Genesis 12

We have seen what the immediate expectation was but what do we see as story of Scripture develops? What more information do we see surface that gives us a hint to the prophesy’s ultimate fulfillment? We have seen that Adam and Eve hoped for a singular seed to be their victor but how do we understand the collective seed and the promised enmity between the two seeds? We have seen that Abel, instead of crushing the serpent, was crushed himself by the serpents seed. We have seen that Seth too, did not crush the serpent. So where is the promised one?

As we ask these questions, we will see a line traced through Genesis and the whole Old Testament, a line of seed and their story. Specifically, a line that has hope, hope in God and His promises, hope in an offspring. As Hamilton says, “People are either seed of the serpent, on the side of the snake in the garden, or seed of the woman, on the side of God and trusting in his promises.”[13] The careful reader of Scripture can see the enmity between the two seeds in Genesis[14] and in fact through the whole Old Testament. There are even physical decedents of the woman, i.e. seed, that are spiritually seed of the serpent.[15]

The Genesis narrative does not go on very long before we see more seed/offspring promises. However, the Abrahamic promises do not continue the language of “crushing” but, as we have seen, we do see the promised enmity. The promise to Abraham is obviously important in many ways but we cannot dive into them here for our purpose. What we do need to see, however, is Abraham’s seed will be given the land (Gen 12:7 cf. Gal 3:16). The land promised, is significant because the righteous seed brings prosperity to the land as they crush and conquer the heads of the serpent’s seed. Thus, maybe Adam and Eve would have been right to think that the promised one would bring in some form of Edenic state.

Hamilton says, “The blessing of all the families of the earth through Abram and his seed (12:3; 22:18) directs readers of the Genesis narrative to a seed of the woman who will crush the serpent’s head, repeal the curses, and open the way to Eden.”[16] Though we do not have times to look at all the accounts, there are many times in the OT when the two seeds are seen in conflict crushing each other. The seed of the woman is seen time after time crushing the seed of the serpent to obtain the Promised Land, a type of Eden.

New Testament

In the New Testament, we see Jesus is the Promised Seed, the Good News.[17] At the close of the OT as we saw there is no serpent crushing seed on the horizon. But there is good news, stretching back all the way to the beginning of the story. This is not the end of the story. The genealogies link Jesus all the way back to David, Abraham, and even the seed of the woman.[18] The “seed” referred to in Genesis 3:15 and 12 is the same seed. The curse evoked because of sin, is revoked in the promised blessing to Abraham’s seed, who is also the seed which will defeat the serpent; namely, Jesus of Nazareth.

This is the good news; Jesus is the good news. Notice the genealogies point to Jesus as being the Christ that was promised to defeat “the Serpent of old” (Matt 1:1-18; Luke 3:23-38 says, “Jesus… the son of Adam,” i.e. seed of the woman). Jesus’ genealogies recall the promise in the garden, the Abrahamic promise, and the 2 Samuel 7 promise. It is significant “that Jesus is named as being born of (i.e., the seed of) the woman (Gal 4:4) and the seed of David (Rom 1:3; 2 Tim 2:8).”[19] Alexander says, “The NT presents Jesus Christ as the one who brings to fulfillment the divine promises associated with the unique line of seed descended from Abraham.”[20]

Conclusion

We see all through out Scripture that if God did not faithfully and sovereignly (e.g. think of the entail barrenness of women within the line of promise) preserve the line of promise His promise in Genesis to defeat the serpent of old and bless the nations could never have been fulfilled. However, God is a God of covenant loyalty, He keeps all of His promises, so God stepped into the altercation between Abraham and Abenelech and God graciously prevented the line of promise from being destroyed.

Clearly God is our Savior. We don’t nor can we save ourselves. Genesis 20 is just demonstration of this truth. God preserves us and keeps His promises to us even when we fail in big ways.

The promises of God do not come to fruition because we or Abraham is good enough. The promises of God come to fruition because God is a good and faithful God. He is gracious and merciful. Let’s praise the LORD in humility!

_________________

[1] Thomas R. Schreiner, New Testament Theology: Magnifying God in Christ (Grand Rapids: Baker Academic, 2008), 25. Similarly, Hamilton says, “From start to finish, the OT is a messianic document, written from a messianic perspective, so sustain a messianic hope” (James M. Hamilton Jr., “The Skull Crushing Seed of the Woman: Inner-Biblical Interpretation of Genesis 3:15” The Southern Baptist Journal of Theology 10, no. 2 [2006]: 30).

[2] I do think it is clear that they would have realized that the problem was not just any “snake” or snakes in general but the snake that tempted them. The supernatural snake is the problem. I believe this would have been clear to them. They had seen other snakes before that in the garden and after they were expelled as well. In addition, they presumably heard God’s judgment on the snake since they expected its promised foe. So contra Robert Alter who says, “The serpent is by no means ‘satanic,’ as in the lens of later Judeo-Christian traditions” (Genesis: Translation and Commentary [W. W. Norton & Company , Inc.: New York, 1996], 13). I believe, it was not just the “later Judeo-Christian traditions” that saw the satanic nature of the serpent but even Adam and Eve understood this to some degree.

[3] “Too much biblical theology has fallen prey to the word-study fallacy and has failed to see that themes can be developed with synonymous terms. Charles Halton has shown that ‘ancient writers felt no compulsion to provide direct links with their allusion….instead, they borrowed imagery and fused it with their own rhetorical purposes.’ I would suggest that this is exactly what happened in the Old Testament with Genesis 3:15,” says Hamilton (God’s Glory in Salvation through Judgment: A Biblical Theology. [Wheaton: Crossway, 2010], 77.).

[4] Cynthia Long Westfall says a “’scenario’ is a linguistic term that is used to indicate ‘an extended domain of reference’ or associated bundles of information that lies behind a text. A scenario includes setting, situations, specific items, and ‘role’ slots” (“Messianic Themes of Temple, Enthronement, and Victory in Hebrews and the Epistles” 210-229. In The Messiah in the Old and New Testaments Stanley E. Porter ed. [Grand Rapids: Wm. B. Eerdmans Publishing Co., 2007], 212).

[5] Hamilton, God’s Glory in Salvation through Judgment, 77. On the same page he also gives a list of “Imagery from Genesis 3:14-19 in the Old Testament” in Table 2.4. As Hamilton points out, we see imagery of broken heads in Num. 24:17; Jud. 4:21; 5:26; 9:53; 1 Sam. 17:49; Is. 1:4-5; 7:8-9; 28:3; Jer. 23:19; 30:23; Hab. 3:13; Ps. 68:22-24; 74:12-14; 110:6, broken enemies in Ex. 15:6; Num. 24:8; 1 Sam. 2:10; 2 Sam. 22:39, 43; Is. 14:25; Jer. 13:14; 23:29; 48:4; 51:20-23; Ps. 2:9; 72:4; 89:24; 137:9; Dan. 2:34-35; Job 34:22-25, trampled enemies in Josh. 10:24; 2 Sam. 22:39/Ps. 18:39; Is. 63:3, 6; Mal 3:20-21; Zech. 10:5; Ps. 44:5; 60:14; 108:14; 91:11-13, enemies lick dust in Is. 49:23, Mic. 7:17; Ps. 72:9, and stricken serpents in Is. 27:1; 51:9; Ps. 58:5-7, 11; 74:12-14; 89:11; Job 26:12-13; 40:25-41:26.

[6] James M. Hamilton Jr.,“The Seed of the Woman and the Blessing of Abraham.” Tyndale Bulletin 58 (2007): 265.

[7] T. D. Alexander, “Seed” 769-773. In The New Dictionary of Biblical Theology T. Desmond Alexander and Roger S. Rosner eds. (Downers Grove: InterVarsity Press, 2000), 769.

[8] Waltke, An Old Testament Theology, 280-81.

[9] Similarly, Edmund P. Clowney, has said, “The term ‘seed’ is ambiguous in Hebrew: it can refer to descendants as a corporate group, or to an individual descendant. Genesis does not specifically resolve that ambiguity. But as it holds before us the line of fathers and sons, it surely points to a second Adam, a Seed who is appointed like Seth, called like Noah, chosen like Shem, and made a blessing to all the earth as the Seed of Abraham” (The Unfolding Mystery: Discovering Christ in the Old Testament [Phillipsburg, NJ: P&R Publishing, 1988], 42).

[10] See John M. Frame, The Doctrine of the Word of God (Philipsburg, NJ: P&R Publishing Company, 2010) 57-58, Stephen G. Dempster, Dominion and Dynasty: A Theology of the Hebrew Bible (Downers Grove, IL: InterVarsity Press, 2003) 68, and Hamilton, God’s Glory in Salvation through Judgment, 79. It may also be significant that after Adam names Eve, presumably in an act of faith, God sacrifices an animal to cloth them and cover their guilt (Gen 3:21).

[11] Admittedly, even once we come to the NT it looks at times that the fulfillment of Genesis 3:15 still has a singular and a collective aspect to it and this may be true but it only has a collective aspect to it because of the singular seed. Paul says that the God of peace will soon crush Satan under your feet (Rom. 16:20). Yet how are they identified with God’s people, it is through the Christ that crushes Satan and death. I could list other things that identify Jesus, the Christ, as finally and ultimately fulfilling the promise to Adam and Eve but this must suffice here. It is true that we (collective) will crush Satan under our feet; I do not want to be at odds with Paul, only we do it as we are in Christ.

[12] Alexander, The Servant King, 19.

[13] Hamilton, God’s Glory in Salvation through Judgment, 84.

[14] Hamilton, God’s Glory in Salvation through Judgment, 84.

[15] In Table 2.9., Hamilton shows the “Seed Conflict in Genesis.” On the individual level we see Cain and Abel (4:1-16), Ishmael and Isaac (21:8-9), Esau and Jacob (27:41), lastly the Sons of Israel and Joseph. On the collective level we see Pharaoh and Egypt and Abraham and Sarah (12:10-20), Kings of the world (Sodom) and Abraham and his men, Lot, Melchizedek (14:13- 24), Abimelech and the Philistines and Abraham and his people (21:22-34), Abimelech and the Philistines and Isaac and his people (26:14-16), the men of Shechem and Simeon, Levi, and Israel (Dinah) (34:1-29), lastly the Sons of Israel and Joseph (37-44). See Ibid.

[16] Hamilton, “The Seed of the Woman and the Blessings of Abraham,” 261.

[17] We could explore many passages further. For instance: Matt 22:44; Luke 10:17-19; Acts 2:35; Rom 16:20; 1 Cor 15:25; Gal 3:16; 4:4; Eph 1:20-22; Heb 2:5-9, 14-15; 10:13; Rev 12; 22:16. We could also look at the two collective seeds in the NT, those who follow Satan and those who follow their Savior.

[18] Of course everyone is the finally the seed of the Eve but this is a literary devise showing the significance of Jesus.

[19] Hamilton cites Wifall in “The Skull Crushing Seed of the Woman,” 43.

[20] Alexander, “Seed” in The New Dictionary of Biblical Theology, 772.

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