Gospel Focus: August 2007 Archives

I'm always on the look out for gospel-centered blogs. Here's a new one by Josh Etter called Of First Importance. Josh writes:

The gospel of Jesus Christ is "of first importance" (1 Cor 15:3), but we easily forget.

More than anything, we need to see Jesus. Our souls grow strong only as they feed on Christ.

Each day this blog will provide one quote to help you live in the good of the gospel.

Josh's blog provides several resource pages that have some great recommendations to help deepen gospel-understanding:

The Story of the Gospel The Heart of the Gospel Proclaiming the Gospel Living in the Good of the Gospel Singing About the Gospel

Of First Importance will be a daily visit for me.

I discovered a great new blog called Promises Kept: Exploring the Great Rescue. It's great because it's written by a blogger who is passionate about the gospel. Here's how Tom Rush describes the purpose of his blog:

My heart’s greatest fascination is in the unfolding of redemption and the stunning work of our Great Rescuer. This blog isn’t about me keeping my promises — to my shame, I haven’t done that — it’s about all the promises kept and fulfilled in Him. Jesus Christ is worthy of all our delight and adoration and hope.

So we’ll concentrate on Him, and on the gospel.

I’ll still stammer; so will this blog. Irregular posts. Some ideas not always fully formed. Weakness in abundance. And it’s all cool, because that’s a mirror of my life, and because the Great Hobby is tracing out in Scripture and in experience how God shows his power in weakness and uses infants to defeat his enemies (Psalm 8:1ff).

If you’ve got the gospel all figured out, you won’t enjoy it here. But if every day you’re amazed at mercy, astounded at your own sin, humbled by grace, stupefied by the gospel, and blown away by Jesus… you’ve come to the right place.

About me…

I’m a much loved child, bought in the Great Rescue. I love the Rescuer, but not nearly as much as I should, or shall.

Tim Keller has spoken of learning the truth that “if I live by preaching, I will die.” It has taken me nearly thirty years of preaching and pastoring to begin to learn that. A lot of idolatry lives around that kind of identity-pride, and my Father has shown much of that to me. It’s sweet to learn and then to live in the gospel. Jesus is a hero for the weak and a Saviour of sinners, and his purposes do not fail.

Today, I live in beautiful BC, Canada with my wife and daughter, both of whom are lovely and amazing. My income right now is in editing, our engagement is within a church full of people that love God, and my heart is in the gospel. I don’t know where we’ll live next year, but we’re headed home.

Tom Rush

Adapted from my journal - July 8, 2005, Fuling, China (recently revised for from hope to reality, the blog of Carolina Hope)

"Religion that is pure and undefiled before God, the Father, is this: to visit orphans...in their affliction" (James 1:27).

I spent the early morning thinking about James 1:27 (couldn't sleep!), specifically about what “visiting orphans in their affliction” means. I probably should have given this serious thought years ago since James says that visiting orphans in their affliction is an essential mark of true Christianity, but I had not. There is something about spending several days in an orphanage in the middle of China that forces you to think about the meaning of James’ words though. So there I sat at 4:30am on July 8th, 2005, in Fuling, China wondering what “visiting orphans in their affliction” might really involve.

Two cross-references came to my mind fairly quickly—Psalm 8 and Hebrews 2. Psalm 8:3-4 says, “When I look at the heavens, the work of your fingers, the moon and the stars, which you have set in place, what is man that you are mindful of him, and the son of man that you visit him?” I found it interesting that the Greek translation of the Old Testament uses the same Greek word translated "visit" in James 1:27 to translate the Hebrew word behind “visit” in Psalm 8:4. In Psalm 8:4, it is used to refer to God’s gracious care for man. In James 1:27, it is used to refer to the Christian’s gracious care for orphans in their affliction. As I sat on the side of the bathtub in my hotel room that early morning, I wondered if James intended for us to see a connection between what he wrote in James 1:27 and what David wrote in Psalm 8:4. It seems to me that if in merely reading James 1:27 David’s words in Psalm 8:4 came to my 21st century, non-Jewish mind, it's very possible that Psalm 8:4 would have been in James’ 1st century, Jewish mind as he penned the final verse of chapter 1.

This is where the second cross-reference, Hebrews 2, proves very helpful. In quoting Psalm 8:4-6, Hebrews 2:6-8 reads, “It has been testified somewhere, ‘What is man, that you are mindful of him, or the son of man, that you visit him? You made him for a little while lower than the angels; you have crowned him with glory and honor, putting everything in subjection under his feet.’” What I find helpful in filling in our understanding of James 1:27 is what the writer of Hebrews does after quoting Psalm 8. He clearly identifies Jesus as the ultimate fulfillment of David's words (verse 9). The writer essentially tells us that Jesus was “for a little while made lower than the angels” (i.e. he was made man in weakness) in order that he might accomplish the climax of God’s redemptive purposes. Notice the purpose-indicating “so that” in verse 9.

“But we see him who for a little while was made lower than the angels, namely Jesus, crowned with glory and honor because of the suffering of death, so that by the grace of God he might taste death for everyone” (Hebrews 2:9).

The writer of Hebrews tells us that Jesus became man in order that he might redeem us from our fallen condition, that he might rescue us from the power and fear of death (Hebrews 2:15). According to Hebrews' use of Psalm 8:4, Jesus is the one in whom God the Father's redemptive work is accomplished.

It's also helpful to briefly consider a couple examples of Hebrews 2’s stress upon suffering and death within this redemptive context. First, the writer states that although Jesus was for a little while made lower than the angels, he is now crowned with glory and honor (i.e. he's been exalted). Question: Why is he now crowned with glory and honor? Answer: Because, the writers says, of his “obedience to death, even death on a cross” as man (cf. Philippians 2:8-9). Second, verse 10 not only states that Jesus tasted death in order that he might bring “many sons to glory,” but also that as the founder of our salvation he was “made perfect through suffering.” Suffering is a very important redemptive theme in Hebrews 2. When we look at Hebrews 2:4-10 together, we find that it is within the context of Jesus' redemptive suffering, death, and exaltation that David's words are quoted. Keep this in mind as we continue.

Now, if Psalm 8 in general has been fulfilled in Jesus, how has verse 4 in particular ("What is man...that you visit him?") been fulfilled in him ? In other words, how is it that God has ultimately visited man within human history? I think Hebrews 2 provides an answer for us when it tells us the Jesus was made man in order that he might redeem us through his own suffering and death. Psalm 8:4 was fulfilled within human history through the life, death, and resurrection of Jesus. Think of it this way: Through the incarnation of His eternal Son God entered into the very heart of our misery and brokenness (i.e. our affliction) in order that he might redeem us. I think we're very close to seeing how this connects with James 1:27.

Hebrews is clear that when the Son of God became man he did not assume a humanity that was untouched by the Fall. To state it positively, the eternal Son assumed a humanity that was subject to decay, pain, misery, suffering, and death. In other words, he took up a humanity that had been affected deeply by the Fall yet he himself was without sin (Hebrews 4:15). Hebrews 2:17 says that the Son was made like us "in every respect." Why was this the case? In order that he might redeem us from the profound misery of our condition (i.e. from our profound affliction) from the inside out. Jesus visited us in our affliction by entering into the very heart of our brokenness in order that he might restore our humanity to its originally intended wholeness. God brought Psalm 8:4 to its climactic fulfillment not by merely meeting our superficial needs but by a real and profound entering into our affliction in order that He might deliver us from it. T. F. Torrance sums it up well.

In Jesus God himself descended to the very bottom of our human existence where we are alienated and antagonistic, into the very hell of our godlessness and despair, laying fast hold of us and taking our cursed condition upon himself, in order to embrace us for ever in his reconciling love. He did that in such an incredible way that he pledged his very Being incarnate in Jesus for us as the immutable ground of our salvation and peace against all the onslaughts of the forces of evil (The Mediation of Christ, 43-44).

Now, with all this in mind, what might it mean for us to “visit orphans in their affliction” (James 1:27)? We can certainly agree that it involves much more than a superficial meeting of needs. Surely God’s example of visiting us in our affliction should inform our understanding of what it means to visit orphans in their affliction. So, what might entering into the affliction of orphans involve? We must say that it would involve the following: holding them in their less than suitable, non-absorbent diapers; allowing ourselves to be wet upon without reaction or visible displeasure in order that they might enjoy tender affection; and playing with them even when you are sweating profusely because of high temperatures and suffocating humidity. Visiting orphans in their affliction certainly involves meeting these important physical and emotional needs. But if we consider how it is that God entered into our affliction in order to deliver us from it, we must conclude that visiting orphans in their affliction necessarily and ultimately involves adoption. Can you think of a better way to mirror the embrace of God’s gracious care for man in his profound need than through adopting orphans?

Let’s take one last brief look at Hebrews 2. I think its significant (and wonderfully beautiful!) that the writer of Hebrews uses adoption related terminology. In verse 10, he says that it was God’s intention to bring “many sons to glory” through Jesus' redemptive suffering (Hebrews 2:10). God did what He did through Jesus in order to add sons (and daughters) to His family. The writer then states, in verse 11, that Jesus is not ashamed to call us brothers. Did you get that? Jesus is proud to call those for whom he suffered and died brothers. What an amazing thought! So how can we read Hebrews 2:10-11 and not think in terms of adoption? Is this not what the writer of Hebrews is implying? It is a truly stunning thought that the eternal Son of God became man, suffered, died, and was crowned with glory and honor in order that rebellious sinners might become his brothers! What are we that God is mindful of us (see Psalm 8:4 again) in this way?!

If visiting orphans in their affliction ultimately means adopting them, and if James identifies visiting orphans in their affliction as an essential mark of true Christianity, shouldn’t churches seriously consider (at the least) actively encouraging and facilitating adoption? Not every believer is called to adopt an orphan, but every believer is called to somehow participate in visiting orphans in their affliction at some level. And what a wonderful calling it is! Adoption is a breathtakingly beautiful way to live out the gospel of Christ among the afflicted. It provides another way for the church to bring the gospel to those who, like we once were, are without God and hope in this world (Ephesians 2:12).

We at Carolina Hope Christian Adoption Agency are committed to helping Christians live out James 1:27.

You can see pictures of children from my China trip here and here.

I recently discovered The Crowded House as a result of getting a book entitled The Total Church: A radical reshaping around gospel and community by Tim Chester and Steve Timmis. The Crowded House is a network of missional communities in Sheffield and Loughborough, England, that are committed to church planting. Most of their churches meet in homes and are committed to:

mission through community - we believe that the life of the Christian family is a powerful apologetic for the gospel

communities in mission - we want to be congregations focused on the gospel and church planting

I've only just finished the third chapter of Total Church but have already been deeply challenged by its contents. It is not a book for those who are content with being content to play church or who think of church participation as one activity among others that they are involved in. Tim Chester and Steve Timmis are clearly passionate about the church, that is, about Christian community that is intentionally centered on the gospel and mission. Tim and Steve write, "Most gospel ministry involves ordinary people doing ordinary things with gospel intentionality" (61). "Being gospel-centred means being mission-centred, for the gospel is a missionary word. The gospel is good news. It is a word to be proclaimed. You cannot be committed to the gospel without being committed to proclaiming that gospel" (32).

Here are some quotations I've highlighted so far in my reading of this, what I'm finding to be, deeply challenging book:

"If the gospel is to be at the heart of church life and mission, it is equally true that the church is to be at the heart of gospel life and mission" (37).

"An identity that I construct for myself is far removed from an identity I receive by grace. Churches are full of people trying to earn their identity or prove their worth. As a result we lack assurance or contentment, or put others down to bolster our own self-perception, or are dependent on the approval of others, or are self-righteous or vulnerable to any circumstance that prevents us from fulfilling our ministry. But the key defining relationship for Christians is our relationship with God. Who am I? I am a child of God, the bride of his Son and the dwelling place of his Spirit. And this identity is given to me by grace" (38).

"Divine personhood is defined in relational terms. The Father is the Father because he has a Son. God is persons-in-community. Human personhood, too, is defined in relational terms. You can no more have a relation-less person than you can have a childless mother or parentless son. The trinitarian understanding of our humanity suggests we should define ourselves by the network of relationships in which we live...I am a person-in-community...My being in Christ means being in Christ with those others who are in Christ. This is my identity. This is our identity" (39).

"In our experience, people are often enthusiastic about community until it impinges on their decision-making. For all their rhetoric, they still expect to make decisions by themselves and for themselves. We assume we are masters of our own lives. 'It's my money, it's my life, it's my future,' we say, 'so it's my decision.' In contrast, in The Croweded House we 'expect one another to make decisions with regard to the implications for the church and to make significant decisions in consultation with the church.' A married man must take into account his wife and family, consulting with them over significant decisions. It should be the same in the family of God...In the Christian community we belong to one another and so we are responsible for one another and make decisions together. This is not a process of 'heavy shepherding' where the leader tells people what to do. Our statement does not say decisions are made for people. It says they are made with regard to the community to which they belong" (45).

More to come...

If you’ve ever wondered how important spiritual adoption (i.e. God adopting us as His children) is to God, take a look at Galatians 4:4-6.

“When the fullness of time had come, God sent forth his Son, born of woman, born under the law, to redeem those who were under the law, so that we might receive adoption as sons. And because you are sons, God has sent the Spirit of his Son into our hearts, crying, ‘Abba! Father!’”

Consider the lengths to which God the Father went to give us adoption as sons and daughters. First, He sent His eternal Son—the one with whom He enjoyed eternal communion—into the world to redeem those who had committed cosmic treason against Him. It’s not just that He sent His Son to redeem the weak and helpless (though we are those things). No, God the Father sent him to redeem those who were in utter rebellion against Him (Colossians 1:21-22), those whom Scripture describes as “children of wrath” (Ephesians 2:3). We could go on and on, but I think it’s already clear that the Son’s redemptive mission was no small undertaking. He was sent to deal decisively with our cosmic treason and rebellion in order that “we might receive adoption as sons” (Galatians 4:5). He came not to condemn us (John 3:17) but to graciously give us the unbelievable status of sons and daughters.

Second, because we have been given the amazing status of sons (Galatians 4:6), God the Father sent the Spirit of His Son into our hearts, crying, “Abba! Father!” Did you notice God the Father’s two sending actions? Both of them concern our adoption. He first sent His Son to give us the status of children (Galatians 4:4). He then sent the Spirit of His Son to give us something else in addition to status, namely, the experience of our family relationship. God the Father sent the Spirit of His Son—His only-begotten Son—into our hearts, crying, “Abba! Father!” Jesus is the only one in Scripture who ever cried out, “Abba! Father!” (Mark 14:36), and, get this, he did it on the eve of his crucifixion in the Garden of Gethsemane. So, I think we can safely say that this expression carries with it deep, profound, heartfelt affection and emotion. No one loved the Father like the eternal Son. His love for the Father was and is infinitely greater than the vast universe in which we live.

So, when Scripture says that God sent the Spirit of His Son into our hearts to cry “Abba! Father!”, it’s telling us that we have been brought into something that is far greater, far more wonderful than we can even begin to imagine. This is what God the Father has done in adoption. He was not content merely to give us the status of sons, to bring us in but keep us at arms’ length. No, His intention was to bring us in to share in His most precious communion with His eternal Son. If we meditate on this so that it works itself down into our hearts, it will deeply enrich our understanding of orphan ministry and adoption. It will also mobilize the church to reach out in ministry to orphans.

*Originally posted at from hope to reality.

If you want to see more of the beauty of adoption, consider this brief quotation from Dr. C.F.W. Walther:

"Every Christian may apply to himself the declaration of God: 'This is My beloved Son, in whom I am well pleased."

If you are a Christian, God speaks these amazing words over you: "You are My beloved child, in whom I am well pleased!" He doesn't speak these words over you because you've earned them. You could never do enough to earn these words of love. God speaks these words over you because of who Jesus is for you.

When God the Father spoke these great words over His Son (Matthew 3:17), it was the day that Jesus began his public ministry as the Messiah. Here's why this is significant: what is true of the Messiah is true of his people. Jesus was the faithful son who always did the will of his Father. Never once did he disobey or disappoint Him. All of his obedience from his birth in the manger to his death on the cross was perfect in thought, word, and deed. And as our Messiah, he obeyed for us so that the same words that were spoken over him on that wonderful day could be spoken over us.

Living as a Christian involves learning to live each day knowing that God the Father thinks of you as His beloved child in whom He is well pleased. Those who learn to live in the reality of God's loving pleasure will find that circumstances no longer control them. They find that they are able to deal with the difficulties of life with confidence and humility. To be adopted by God is to enter into a family relationship where all of God's children are treated even as He treats His Beloved Son. If you are being loved by God like this, you'll not only desire to love others like this, you'll also be empowered to do so.

Think about the implications this has for families who adopt.

**Originally posted at "from hope to reality"

The Purple Cellar interviewed Elyse Fitzpatrick, author of Idols of the Heart: Learning to Long for God Alone, this past April. It's a brief interview that reminded me of how profoundly I need Jesus in the life long process of sanctification. Read it here.