Our Questions and Arriving at Answers
First, our disposition or the way we approach questions is really important. How should we approach questions? What should characterize us?
Humility! Why? Because we are fallible, we make mistakes (We should also be aware of chronological snobbery). However, God does not. Isaiah 55:8-9 says, “For my thoughts are not your thoughts, neither are your ways my ways, declares the LORD. For as the heavens are higher than the earth, so are my ways higher than your ways and my thoughts than your thoughts.”
Also, kindness, patience, and understanding are an important part of humility and asking questions and arriving at answers.
Second, where do we get answers from? Scripture. Why is this important? Again, I am and you are fallible, that is, we make mistakes. And how should we approach getting those answers? Are we above Scripture or is Scripture above us? Who holds more sway? Scripture supplies the truth to us, we do not decide what we think and then find a way to spin things so that we can believe whatever we want…
Third, community is important. God, for instance, has given the church elders who rightly handle the Word of truth and shepherd the community of believers. We don’t decide decisions and come to conclusions on our own. God helps us through Christ’s body the Church.
Fourth, it is important to remember mystery, we cannot expect to know all things. We are… fallible. So, we should keep Deuteronomy 29:29 in mind: “The secret things belong to the LORD our God, but the things that are revealed belong to us and to our children forever, that we may do all the words of this law.” There are certain things that are revealed and certain things that are not revealed.
Fifth, our questions and answers are not simply about head knowledge. God doesn’t just want us to be able to talk about theology. Deuteronomy 29:29 says “that we may do…” So, there may be questions that are not especially helpful. I’m not saying we can’t ask them, we can. Only we may not be able to have a definitive answer and the question may be of a less practical nature (e.g. supralapsarianism or infralapsarianism).
Is Punishment in Hell Restorative?
Universalists sometimes claim that punishment in hell is restorative. They use Matthew 25:46 as a proof-text and translate kolasin aiōnion (κόλασιν αἰώνιον) as agelong chastening or correction. Below I list four reasons why I do not believe in restorative punishment in hell.
First, the noun kolasis (κόλασις) only occurs two times in the NT (Matt. 25:46; 1 Jn. 4:18)[1] and the verb kolazó (κολάζω)[2] also only occurs two times in the NT (Acts 4:21; 2 Pet. 2:9). The majority of English translations translate Kolasis and kolazó as “punish,” “punishment,” or “torment,” (see KJV, NIV, NLT, ESV, NASB, HCSB, NET Bible). In fact, Francis Chan “checked ten commentators from different theological backgrounds and fifteen Bible translations in five different languages on the word kolasis… they all translate kolasis with the word ‘punishment.’”[3]
Second, the term kolasis is used by other literature of the period to mean (non-restorative) punishment. For example, Josephus talks about Herod being on trial and in danger of being sentenced to death, but through the intervention of the high priest, he was delivered from that danger, and all punishment (kolaseōs) (Josephus, Antiquities XV, 16). “Punishment” in the case above does not seem to be used in the “pruning” sense because he is being saved from death[4] (cf. e.g. 2 Macc. 4:38; 4 Macc. 8:9-11). Further, BDAG,[5] one of the most respected dictionaries of Koine Greek, lists all sorts of examples where kolazó and kolasis means “punish” or “punishment” in the non-restorative sense. TDNT[6] also a widely respected dictionary says that the meaning of kolasis is “punishment” and the meaning of kolazó is “punish.”[7]
Third, there are other terms that the NT uses to refer to the concept of punishment. Apollumi (ἀπόλλυμι) occurs ninety-two times and means to “destroy” (e.g. Matt. 10:28; 21:41). Olethros (ὄλεθρος) occurs four times and it means “destruction” (see 2 Thess. 1:9). Timória (τιμωρία[8]) occurs just one time and means “punishment” or “vengeance” (see Heb. 10:29). Ekdikésis (ἐκδίκησις) occurs nine times and means “vengeance” (see 2 Thess. 1:8). Orgé (ὀργή) means “wrath” (see Rom. 2:5; Rev. 14:10) and occurs 36 times.[9] William V. Crockett, a graduate of Princeton Theological Seminary and University of Glasgow, has said, “when we examine orge in Paul we find no reason to assume that it has reformative elements.”[10] He goes on to say, “orge in Paul excludes any notion of divine love.”[11]
Fourth, there is a lot of imagery in Scripture of God’s wrath being poured out that does not look like restorative punishment. This is the type of imagery we see: “So the angel swung his sickle across the earth and gathered the grape harvest of the earth and threw it into the great winepress of the wrath of God. And the winepress was trodden outside the city, and blood flowed from the winepress, as high as a horse’s bridle, for 1,600 stadia [i.e. about 184 miles]” (Rev. 14:19-20 see also Ps. 110:5-6; Is. 66:24; Ezek. 39:17ff; Matt. 24:51; Rev. 6:15-17; 19:11ff; 20:11ff; 21:27). Read More…
Paul’s Letters
Cosmic, Corporate, and Individual Reconciliation through Union with Christ (Part 3)
Cosmic, Corporate, and Individual Reconciliation through Union with Christ (Part 2)
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…
Cosmic, Corporate, and Individual Reconciliation through Union with Christ (Part 1)
Introduction
Beauty (a few thoughts & more questions)
Beauty. What is it? Dictionary.com says beauty is “the quality present in a thing or person that gives intense pleasure or deep satisfaction to the mind, whether arising from sensory manifestations (as shape, color, sound, etc.), a meaningful design or pattern, or something else.”
Roger Scruton asks, “Why do we call things beautiful? What point are we making, and what state of mind does our judgment express?”[1]
“The nature of beauty is one of the most enduring and controversial themes in Western philosophy, and is—with the nature of art—one of the two fundamental issues in philosophical aesthetics. Beauty has traditionally been counted among the ultimate values, with goodness, truth, and justice.”[2]
Beauty and Christianity (some incomplete thoughts & questions)
How should Christians think about beauty? Is beauty important or as stewards of the time and money that God has entrusted to us should we simply care about utility? John Mason Hodges asks, “As Christians, what should our culture look like?”[1]
Should we meet for worship in replicas of Herod’s Temple? Or is that a lavish waste? Should our churches replicate vacation cruise liners that were stripped of all luxury for service during WWII? What is the place of beauty within the church and within the Christians life? Is it a waste or is it part of worship?
The Bible teaches us that God is beautiful (Ps. 27:4; Is. 4:2; 28:5; Ps. 29:2; 1 Chron. 16:29). We also see that we were made in God’s image and that we are made to glorify God and subdue and bring culture to the earth. It seems clear then that beauty should be part of glorifying God and making culture. In the OT we see lavish beauty in the temple. However, is that a model for us? How should we as Christians think about beautification?
This seems especially perplexing when we read in the Gospels, for example, of what our relationship should be to wealth (e.g. Matt. 6:19-20). Ha? What does that mean? Jesus talks about giving our money to the poor and such, so is that a contradiction when we think about how we are to glorify God by making things beautiful? Read More…
Suffering and Our Savior
When caring for someone who is suffering it is often best to say little. It is often best to sit in silence and just be a support by your presence. Even when people ask, “Why? …Why did this happen? …Why are we going through this?… Why?…” It is often still better to refrain from giving an answer. Instead of offering answers (that really can’t be satisfactory) we should pray and point them to our God who cares.
However, as Ecclesiastes 3:7 tells us, there is a time to be silent but there is also a time to speak. When it is time to speak here are some things that I have found helpful in the midst of suffering.
Suffering is a result of sin
Suffering was not part of God’s original intention for the world. God created the world “very good” (Gen. 1:31). It was only after humanity rebelled that suffering came on the scene.
Sadly, there are all sorts of effects because of sin. The world is fallen. And we have faulty and frail bodies. We are susceptible to Lyme disease, cancer, and all sorts of other things. We all suffer, we will all die. That is sadly the way the world is because of the curse that sin brought.
The suffering we experience is not just the result of various kinds of sickness. It is also the result of being sinned against. People afflict others with emotional and physical pain and fail to love as they should. So we see, sin brings upon the world sickness as well as psychological sorrow. Sin is not good.
So, in one sense, we can give an answer to the “why?” question by saying sadly the world is broken and we as individuals are broken physically and spiritually. However, that’s not all. We, thankfully, are not left there. We also see…
God takes our suffering seriously
Our Lord is not up in the sky indifferent to suffering.[1] God takes sin and its effects seriously. Let’s look at four ways God sympathizes with us and takes sin seriously.
First, we see Jesus sympathizes with our suffering. John 11:35 says that “Jesus wept” at the death of Lazarus. Jesus was “deeply moved” (v. 33, 38) and “greatly troubled” (v. 33). Jesus can sympathize with us and our suffering (cf. Heb. 4:15). Our Lord is not up in heaven unaware of the suffering of His servants. Our Lord is aware and He cares. He cares deeply.
Our Lord cares so much that second He comes as our Savior. We see “God takes our misery and suffering so seriously that he was willing to take it on himself.”[2] Jesus offers a solution to the problem of suffering, by suffering in our place. Suffering without medicine or morphine, suffering on a Roman instrument of torture. Even as we grieve over suffering and death we do not grieve as those without hope. We have hope! We have hope through Jesus!
Jesus didn’t heal everyone when He walked the earth and He doesn’t heal everyone now, but He does take care of our biggest problem. Jesus suffered, bled, and died. He was cast out by the Father so that we could be welcomed in.
God is good. Even when we cannot see His hand, we can trust His heart. God memorialized His love for us, when we see the cross, we see that God’s hands are open wide to welcome us in, comfort, and renew us.
So, dear beloved, take heart, Jesus, who is God, weeps as you weep. He feels your misery. However, He does not leave us there (as everybody else has to because they are not Lord) but offers us the solution to all pain and misery. How does He do that, what solution does He give? Jesus gives Himself, His own life. He takes the misery upon Himself on the cross. He bears the wrath we all deserve. Through what Christ did on the cross, for all those in Christ, all things will be restored, made new!
Actually, even now we, in Christ, have the Holy Spirit as a down payment of our inheritance until we acquire possession of it (Eph. 1:14). So, in the midst of suffering and difficulties, we shouldn’t project ourselves into a graceless future. Because, third, God will be there, grace will be there. The LORD will not leave us or forsake us (Deut. 31:6). Our Shepherd, who neither slumbers nor sleeps, is with us now and He will be with us through the storms of life (Ps. 23 cf. 121). Even in our suffering when we can’t form words to pray, the Spirit is there to intercede for us (Rom. 8:26).
Fourth, we see that Jesus will come back and set all things right. There will be no more reason to weep for He Himself will wipe away every tear (Rev. 21:4)! We know, as Paul says, that this light momentary affliction is preparing us for an eternal weight of glory beyond all comparison (2 Cor. 4:17 cf. Rom. 8:18). Read More…
Do movies matter? Yes. They form us in many ways…
Who are the most influential and popular thinkers, philosophers, and theologians today? Who is teaching the most people? John Piper? William Lane Craig? N. T. Wright? Francis Chan? The local pastor? Nope.
“The most influential theologians in the United States of America are screenwriters, producers, lyricists, and musicians. These Hollywood theologians’ convey their messages through movies, televisions shows, and popular music.”[1] America’s “philosophers” and “theologians” are people like Justin Bieber, Kim Kardashian, Kanye, and Dwayne Johnson.[2]
Read More…
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