This sermon was preached on December 17, 2017, at Church on the Rock in West Houston/Katy, TX. This is the second message in a three-part series on the wonder and majesty of Christmas.
This sermon was preached on December 17, 2017, at Church on the Rock in West Houston/Katy, TX. This is the second message in a three-part series on the wonder and majesty of Christmas.
This sermon was preached on December 10, 2017, at Church on the Rock in West Houston/Katy, TX. This is the first message in a three-part series on the wonder and majesty of Christmas.
Part 1 of the Application of Jeremiah’s ‘Letter to the Exiles’ to Christian Living and Approaching Culture Today. Download PDF Version
Part 1: An Exposition of Jeremiah 29:4-14
In The City of God, Augustine teaches that in creation there are basically two cities: the city of God, and the city of man. The city of God is the kingdom of believers—the church, and the city of man is the world—symbolized throughout the Bible by the city of Babylon. In the book of Jeremiah, the nation of Judah is taken captive and exiled to Babylon. In Jeremiah 29:4-14, God gives specific instructions for how he desires His exiled people to engage the city of man. From a canonical biblical theology of ‘continuing exile’ , Christians can be seen as a dispersion, free from captivity, but sojourning in the world and not yet home. God’s people today are still dwelling throughout the world in the city of man. Through this lens, God’s instructions to the exiles in Babylon, in Jeremiah 29, have specific application not only to His Judean exiles, but also to His ‘elect exiles in the dispersion’ today (1 Pet 1:11). As Jeremiah’s letter calls the Judean exiles to glorify God by giving their lives to the shalom of their gentile captor; Christians should glorify God by loving their non-believing neighbors (Mark 12:31) in seeking the welfare and flourishing of the cities to which God has called them. Like the Judean exiles in Babylon, in desiring the welfare of their cities, Christians too will find shalom. The commands expressed in Jeremiah verses four through fourteen have strong and profound implications for modeling the posture of Christ’s sojourning disciples and their engagement in the present culture surrounding them.
“The Messenger Formula, ‘Thus says the Lord,’ is used more often [in Jeremiah 29] than in any other chapter of Jeremiah.” These statements are significant indicators mapping the outline of the text. To validate the application of Jeremiah 29:4-14 to the New Testament church, a verse-by-verse exposition will be performed by breaking the passage into the three sections marked by the statements, “Thus says the Lord.” First there will be a brief examination of the historicity, provenance, destination, and transmission of Jeremiah’s letter. Then the three sections will be examined under their key summarizing directives: 1) to commit, 2) to deny, and 3) to behold (in wonder and trust). These directives are applied to the three sections respectively. Within this framework there will be an expounding of God’s desired activity for the exiles in Babylon specifically. Following the exposition of the passage there will be an explanation of the biblical theology of ‘continuing exile.’ In this explanation it will be exegetically demonstrated that Jeremiah 29 is the first major pivot point for the redefinition of the geo-political identity of God’s people, and God’s first step toward expanding Israel’s spiritual borders in preparation for His salvation plan for the gentile nations. This section will further demonstrate that God’s people remain sojourners living in exile to this day. Provided the exilic continuity between the Judean exiles and the sojourning church, in tandem with the continuity of the directives of Jeremiah’s letter and the New Testament teachings of Christ; special attention will be called to the typological significance of the exiles and Babylon, and their typological fulfillment in Christ and the world. The conclusion will then follow the outline of Jeremiah’s letter again to provide application for the imitators of Christ sojourning in the world today.
Background, Verses 1-3
Immediately in verse 1 Jeremiah tells the reader that what follows is a letter written by Jeremiah, sent to the exiles in Babylon, regarding God’s directions and comfort for the people Nebuchadnezzar, king of Babylon, had taken out of Jerusalem. Further, the letter issues a warning to those Judeans resisting compliance with Yahweh’s will for their surrender to the Babylonians. To the exiles God says, “Endure!”, and to those remaining in Jerusalem God says, “Repent and link with your exiled brothers!” For decades Jeremiah had been prophesying the coming judgment of God upon His people, and this judgment has arrived in the form of Babylonian troops, here, in the year 597 B. C.
Babylon, earlier known as Babel (Gen 11), is the typification of the city of man, the city of the secular spirit, and great tempter of men (Gen 11:4, Rev 18:3). Babylon is the worldly, wicked, godless, and assimilated city that strives after self and against God. Jeremiah then writes this letter shortly after the first exile of Judeans to give them guidance in making their way in the new land. “The design of the Prophet was at the same time twofold; for he not only intended to mitigate by comfort the sorrow of the exiles, but designed also to break down the obstinacy of his own nation.” The Jews “had set their minds on an unreasonable deliverance [wishing to] immediately break through and extricate themselves from the yoke laid on them.” Hence it made sense that the Jews should not remain amongst the dregs in Jerusalem, longing for a return to former glory, but should move forward in joining with the new calling of God upon His people. In this new work in Babylon, verse seven says the people of God will find their welfare; but in verse seventeen Jeremiah instructs that those who cling to the past, resisting to go to Babylon and work for the welfare of the wicked captors, will be destroyed. Those who felt fortunate to have remained in Jerusalem, believing the comforts of home were a benefit to them, were warned they would face a far worse fate.
At this time, Zedekiah became the fifth king to sit on the throne of Judah in a thirty year span, and the result was an incredibly unstable time for Judah politically. As is typically the case in calamity and grieving, there are two groups present amongst the Jews: those who over-react in fear and desperation, and those who cling to false hopes for a return to prior conditions. Among this group hoping for simple resolution are tribal-minded agitators and diviners who seek to stir resistance to the new order. Jeremiah’s Letter to the Exiles is an open letter that Zedekiah has approved and has commissioned the king’s ambassadors, Elasah and Gemariah, to hand-deliver to Nebuchadnezzar in Babylon. Nebuchadnezzar allowed its delivery, not out of benevolence, but because the pro-Babylonian message served Nebuchadnezzar’s wishes in encouraging the Israelite assimilation in Babylon. The letter further served to discourage unrest among those who desired either segregation or an uprising.
Section 1 – “Thus says the Lord” – Commit
The first section marked by the phrase “Thus says the Lord,” verses four through seven, contains a list of positive “do this” commands that Yahweh gave to the Judeans in exile. The key take-away within this section is that God is calling for His people to commit. Yahweh desires the exiles to stop straddling the fence between settling in Babylon and holding out for an alternate reality. God says, “This is your reality. Commit yourselves to do these things.”
In verse five, the Lord instructs the Israelites to commit to Babylon. Yahweh commands this saying, “Build houses.” More important to Yahweh than the Israelites having adequate shelter is their adoption of a settled state in Babylon. Yahweh’s desire is that the exiles will make the city their home. In the verses that follow, Yahweh will give the Israelites several tasks of service that cannot be fulfilled by a people who are resisting involvement, remaining disengaged from their surroundings. Further to this end God says, “Plant a garden.” This instruction does not immediately translate to the present, but the concept holds. In Judah, gardens were not recreational. A large majority of the population were either farmers by trade or were dependent on personal gardens for their family’s food supply. Building houses and planting gardens are no small amount of work. Gardens require work to prepare, cultivate, and sow. Gardens require a season to bear a harvest. It takes several seasons of tilling and harvesting for the soil to develop the eco-system required for reaping good produce. Thus, the building of homes, and the keeping of gardens are not small undertakings. They require much personal expenditure and investment. Building houses and planting gardens means planting roots. This means commitment. God is saying, “Plant roots here. Invest yourselves here. Make this place home.” The Israelites should expect to be in this place for an extended time, and should abandon any vain notions they have about returning home. This is a call to stop the split-minded half-heartedness. Yahweh is telling them to, “Cease straddling the two limbs of My will and your desire. Desire My will.” Yahweh is calling for their full commitment to His chosen location for them, and their full commitment to His work and plans in the city.
Israel’s relationship to God as status-quo in Israel was not working. Yahweh desired to break the Israelites from their settled state. God’s people have grown hard and forgotten how to mourn their sin (Matt 5:4). In Judah, the Hebrews had become sunbaked, hardened ground, producing no harvest. God desired to churn the soil of the Jewish national soul for the cultivating of fruit. The Hebrew word for exile, Galah (גּוֹלָה), literally means: to uncover, expose, reveal, lay bare, or unearth. This is exactly the activity Yahweh performs in the exile. He churns the spiritual soil of the Israelite people. A. W. Tozer speaks this way about the fallow field:
The fallow [or the unplanted] field is smug, contented, protected from the shock of the plow and the agitation of the harrow [or being broken up]. Such a field as it lies year after year, becomes a familiar landmark to the crow and the blue jay. [. . .] Safe and undisturbed, it sprawls lazily in the sunshine, the picture of sleepy contentment. But it is paying a terrible price for its tranquility; never does it see the miracle of growth; never does it feel the motions of mounting life nor see the wonders of bursting seed nor the beauty of ripening grain. Fruit it can never know because it is afraid of the plow and the harrow. In direct opposite to this, the cultivated field has yielded itself to the adventure of living. The protecting fence has opened to admit the plow, and the plow has come as plows always come, practical, cruel, business-like and in a hurry. Peace has been shattered by the shouting farmer and the rattle of machinery. The field has felt the travail of change; it has been upset, turned over, bruised and broken, but its rewards come hard upon its labors. The seed shoots up into the daylight its miracle of life, curious, exploring the new world above it. All over the field the hand of God is at work in the age-old and ever renewed service of creation. New things are born, to grow, mature, and consummate the grand prophecy latent in the seed when it entered the ground.
Tozer casts light on the glory afforded the sinner by Yahweh’s miraculous hand concluding: “Nature’s wonders follow the plow.”
The exile is God’s hand upon the plow. What lay dormant is being awakened. What formerly lay under the surface, now is exposed and confessed. God’s people will soon be prepared to receive the Seed and bear a harvest. If what can be known about God is plainly revealed in nature (Rom 1:19-20), then there is much to be learned, and committed to heart, in planting a garden. For the exiles, the gardens Yahweh has commanded they plant will be to them a daily reminder of the work Yahweh is performing in their hearts. This too will be a reminder of their small promise of Eden—their own shalom, promised them in their work of seeking the shalom of the city (Jer 29:7). Both the toil, and the fruit of the toil, are gifts from God (Eccl 3:12-13).
In verse six God instructs the Israelites to commit to His plan for family. The instruction to bear generations is a further call to commit to His chosen duration for their stay in Babylon. Here, Yahweh reaffirms that the Jews should not put off their normal way of life until they are able to return to Jerusalem, but should multiply in Babylon, treating the city as their home. The command to settle in for generations was to show by their commitment and “patience that they were really penitent, and that they also expected [their salvation to come] in no other way than through God’s favor alone.”
The message here is one that instructs the Jews that they should neither segregate, in a fortification mentality, nor should they assimilate to the Babylonian culture. It was not God’s purpose for the Jews to set their hearts on Chaldea, or on the Chaldeans. On the contrary, they were to keep their return in mind, knowing they live for another kingdom, and as in the land of Israel restrict marriages to those of the same religious identity.
In Ezra and Nehemiah, after the Jews return to Jerusalem, the issue of intermarriage between Israelites and Babylonians is addressed, and those Israelites who have intermarried with Babylonians are called to separate from them. “The guilty are males who are presumably attempting to ‘marry up’ to exchange their low status of ‘exiles’ for participation in aristocratic society.” This is both a selling out of their faith for worldly pursuits, and a threat to the maintenance of their minority witness in the presence of the larger Babylonian culture. “The increased consciousness of identity in a minority subculture thrown into extensive contact with other cultures [is] in such a social context, ‘purity’ [which] becomes the language of nonconformity.” Thus it is vitally important that the Hebrews maintain their ethno-religious identity. As a caveat, the story of Ruth and Boaz indicates that the foreigner who denounces her country’s idols to faithfully seek Yahweh, and the Israelite who benevolently receives the repentant foreigner, will share a God blessed union. The underlying principle is that the Jews were to be ever mindful of God’s promises for their future. By honoring God’s plan for family–fruitfully multiplying in the midst of the gentiles–the Israelites would demonstrate the better way of life. The people of God would demonstrate to their hedonistic neighbors that healthy families are the foundation of healthy society.
A key focal point in Jeremiah’s letter, verse seven calls the Israelites to commit to God’s will by giving their lives for the welfare of the city. Yahweh says, “Seek the shalom of the city to which I have sent you, and in the city’s shalom, you will find your shalom.” This calls for a paradigm shift in Judah’s view toward the gentiles. This verse “reflects the political realism, urging the exiles to accommodate their imperial overlord. [. . .] The well-being (shalom) of Judah is dependent upon and derivative that of Babylon. [. . .] The imperative bestows upon this vulnerable, small community a large missional responsibility.” Here, Yahweh extends the Israelites His grace if only they will be willing to faithfully follow His direction in faith, and not reject the means by which He has instructed that they will find prosperity. This will require the Israelites to do justly, to seek justice, and to see God’s image in gentile humanity. Seeing God’s image in humanity, Yahweh desires that Israel will serve humanity, rather than attempt to establish dominion over humanity as if the gentiles are the subhuman beasts of the earth. Israel, by their relationship with Yahweh has an inherent sense of elitism. To love Babylon they will have to learn to genuinely love their neighbor. “Such a horizon prevents the exilic community from withdrawing into its own safe, sectarian existence, and gives it work to do and responsibility for the larger community.” In verse seven, God calls the Israelites to serve the common good, and not just the Judean good. Like instruments in a song, or as the sun and moon interact as they follow the laws of nature, God has called the Israelites to play their role in the harmony of His greater working of all things. Like the sun and moon, if the Israelites could obey their calling, God would use them to bring life to the world.
Section 2 – “Thus says the Lord”- Deny
The second section, cued by the statement “Thus says the Lord,” verses eight and nine contain a list of negative “deny this” commands that Yahweh gave the exiles for adherence to His will. The key take-away from this section is that God is calling His people to deny their fleshly desires, and to deny the false prophets who would tickle their ears with divinations about such hopes. Yahweh is calling His people to die to their wants, and align their hearts with His will. God says, “Do not listen to the prophets who prophesy your self-serving hopes and dreams. Deny them. I did not send them.”
Verses eight and nine are the direct response of Yahweh to the false prophets who were plotting to convince the Israelites to remain segregated from the Babylonians. Specifically mentioned in Jeremiah 28:3-4 is Hannaniah who was prophesying a return from exile in only two years. The desire of the false prophets and the religious leaders was that the Israelites would remain disengaged from the Babylonian culture, maintaining a strong tribalism as they held out for their return to Jerusalem. As many religious people do today, these diviners condemned the city’s culture and tried to find ways to encourage the Israelites to draw a hard line of segregation between themselves and their non-believing neighbors. The problem of the false prophets is seen earlier in chapters 23, 27, and 28 of Jeremiah. As Walter Brueggemann points out, the concern is that the Israelites, desiring an alternate outcome, are prone to chase flights of religious fancy. “The threat to the Jews is that they will be talked out of the reality of exile. [. . .] The warning of verses eight and nine is against an emotional, imaginative departure from that place. Prophetic faith is hard-nosed realism that is resistant to romantic, ideological escapism.”
Yahweh denounces the separatist stance, and the religious fortification mentality, and eliminates any false hopes for this generation’s return to their former way of life. Yahweh calls the Israelites to deny such hopes for a return to former comfort, and to deny any search for an alternative plan for prosperity. This is a call to deny false prosperity teachings. God denounces the people’s idolatry, and the people’s religion. The city lacks for neither idolatry nor religion , but demands people who adhere to the commands of Yahweh in verses four through seven. “The counsel to settle in exile (vv. 5-9) is against the popular notion that the Exile is short and temporary. The counsel to look beyond exile (vv. 10-14) is against the temptation to despair. Both affirmations from [Jeremiah] are in fact counter to prevailing opinion.” Where verse seven calls the Israelites to give themselves entirely to the will of God, verse eight calls them to deny their own self-serving wants. Yahweh calls His people to come not as fallen man comes, seeking only for themselves the fleshly good and avoiding the fleshly undesirable; but to come as Christ came, only desiring to take away the bad, and to freely give for the common good.
Section 3 – “Thus says the Lord”- Behold
Verses 10 and 11
The third and final section, cued by the statement “Thus says the Lord,” includes verses ten through fourteen, and contains God’s promises for the Jewish exiles who embrace God’s will and remain faithful through the exile. The removal of the Hebrews from Jerusalem bears no minor resemblance to Adam being excused from Eden, and such is the existence of all who live in rebellion, and have been excused from the presence of God. What follows in verses ten through fourteen is, “an assertion of the gospel: God is available in the midst of despair and will override both despair and the circumstances which generate it.” The juxtaposition present between sections 4-9 and 10-14 demonstrate how the judgment and purpose of Yahweh are held in tension. Present here are indications for a future hope through judgment. In an ancient world where a nation’s gods were judged by military might, the Israelites would need a new understanding for why Yahweh would allow the conquering of His people. Through the prophets the Israelites would come to understand that while “it was no small trial when the Jews were deprived of the land that was God’s dwelling place”, and seemingly “all hope had been cut off”, they were being led– “being chastened by God’s hand.” Beginning at Jeremiah 29:10, and expounded upon in the chapters that follow, are “some of the most wonderful promises in all of Scripture.”
After twenty-eight chapters of doom and gloom, Jeremiah came bearing tidings of grace and glory. [. . .] He would love them ‘with an everlasting love’ (31:3) and ‘turn their mourning into gladness’ (31:13). He would make a new covenant with them (31:31) and give them ‘singleness of heart and action’ (33:29). God would even ‘cleanse them from all the sin they have committed’ (33:8). Jeremiah summarized all these blessings in one wonderful promise: ‘For I know the plans I have for you’ declares the Lord, (29:11) ‘plans to prosper you and not harm you, plans to give you hope and a future.’
In verses ten through fourteen God invites His people to behold the wonder of His goodness if they will only trust Him and live in light of His promises. “He will give them, not the expectations of their fears, nor the expectations of their fancies, but the expectations of their faith.” In faith they should seek shalom for the city, and in faith they should seek Yahweh. In faithful execution they will find both.
Knowledge, service, and hospitality become wisdom, love, stewardship, and ministry when they flow from a constant acknowledgment of God’s grace. Life becomes not just a temporal striving, a chasing after wind, and a preoccupation with the here and now; but a journey of service culminating in eternal shalom, when lived in communion with God. In verse 12, when the Lord’s work in Babylon is complete, the Israelites will come to understand this, and understand that operating outside of a dependence on God’s grace will always leave them short of where they desire to be. Then they will call on no one else, and they will depend on God alone. This desire of Yahweh is not merely for the sake of Yahweh, but also for the flourishing of mankind. In this God is glorified.
In verse thirteen God calls the Israelites to trust Him with their whole hearts, and their whole lives. “Yahweh had seemed to the exiles to be hidden, absent, and unavailable. Judah must reorient its life in exile. [. . .] Judah must only decide to seek its future exclusively from Yahweh.” They are to seek shalom even in the chaos and disorientation of displacement. No matter where they find themselves they will come to know their highest joy is found in obedience to God. “The fear of the Lord is the beginning of wisdom (Pros 1:7). When the Israelites finally settle, and when they finally stop striving after all things other than God, they will still their weary hearts, and behold the wonder of God. Then they will have hearts fully devoted to God. Then they will seek God, and they will obey Him. Then they will know fortune, and prosperity, and shalom.
It is evident from Jeremiah’s letter that, in his pro-Babylonian posture, he has addressed the letter to the people whom God intends to carry forth His plans for the future. “Those who remained in Jerusalem after the deportation of  continued to believe they were favored by God and regarded themselves as the blessed carriers of Judaism.” What is impressed upon the exiles by the promises of Jeremiah’s letter, however, is that the Judeans, defeated and humiliated by the exile, are the true people of God—the carriers of Judah’s future. It is just like Yahweh, that through the humbling of men and women, He is at work, shaping, chastening, developing, and bringing forth new life. John Bunyan put it well when he said, God’s people “in the fire of persecution [are] like Esther in the perfuming chamber”—being made “fit for the presence of the king.” “As exile is Israel’s most devastating judgment, so homecoming and restoration to the land are Israel’s deepest yearning and God’s best gift.” Just as the exile from Eden is the greatest judgment against mankind, the return of mankind to the kingdom of heaven is God’s greatest gift. Inherent in the judgment and promises of Jeremiah’s Letter to the Exiles is a helpful doctrine for every age. “God in a wonderful way gathers his church when scattered, to make it into one body, even though for a time he may obliterate its name and even its very appearance. Thus we see that this prophecy has not just been fulfilled once. God has often manifested the grace that is here set forth, and he still manifests it in gathering his church.”
* References are cited in the print format available for download above.
Chad W. Hussey is an average Jesus loving iconoclastic non-conformist neighborhood hope dealer – a husband, father, urban missionary, community group leader, Master of Divinity student at The Southern Baptist Theological Seminary, and Community Life Intern at Sojourn Community Church in Louisville, KY.
***SPOILER ALERT – This is a film analysis examining the spiritual implications of events in the movie and will give away the conclusion.***
The fourth motion picture release in a franchise known for tapping into the savior motif, director George Miller says Max’s prior “international acceptance had drawn aside the veil of reality and revealed a collective unconscious.”  Channeling this universal unconscious acknowledgement that existential brokenness demands a redeemer, Mad Max: Fury Road is a post-apocalyptic (post-lapsarian) narrative packed with theological themes that pits savior figures in a good versus evil battle to free captives and redeem the suffering through a race across the desert to a land of hope. Reading the last page first, the writers’ motives are easily discerned.
“Where must we go . . . we who wander this wasteland in search of our better selves?” – The First History Man
Drawing clear ties to broken humanity’s mere existence (as opposed to flourishing) in this fallen world, living under the shadow of the sin of history’s first man, Adam, the closing quote appears to be an esoteric conception of writer/director George Miller that likely points to the work of Francis Fukuyama’s The End of History and the Last Man and its treatment of the democratic peace theory first popularized by Immanuel Kant. Clearly evident, beyond Fury Road’s ten time Academy Award nominated production, lies a script bold in political commentary. While expressing a measured restraint, the dialogue remains robust in the incorporation of concepts that find their roots in the Bible and Western Christian literature. The Road unfolds in four distinct phases, fall, exodus, sojourn, and redemption, which mirror the biblical metanarrative.
As the movie opens the main character recounts the events which brought about the present condition. “My world is fire and blood. . . . As the world fell, each of us in our own way was broken.” Random voices relay that, “Mankind has gone rogue, terrorizing itself . . . the earth is sour . . . our bones are poisoned . . . we have become half-life.” The setting and character development communicate that the world of Mad Max exists in the shadow of a great fall. A post-apocalyptic war for guzzoline, aqua cola, produce, mother’s milk, and bullets rages. The surviving human population is spiritually and intellectually barren. Max is one of the few free residents in this wasteland where precious resources are monopolized by the tyrant, Immortan Joe. Max was once a cop, an upholder of justice, and a person with a righteous cause. Now Max cannot discern whether he is less crazy than anyone else. He is haunted by visions of innocents who cry out to him for salvation. The freedom Max possesses is rare, and a sign of the elevated stature granted him by his physical and intellectual gifts. Like Moses, who said, “I am slow of speech and tongue . . . please send someone else” (Exod. 4:10, 13), Max is a reluctant hero of few words. He repeatedly attempts to flee the call to save others, distancing himself from society for the sake of self-preservation. The villain emperor, Immortan Joe, is introduced when Max is taken captive by a cohort and brought to the citadel. In the citadel the Immortan governs a caste system that drives the oppressed population’s dependence on their overlord. Like many historical tyrants the Immortan has used the depressed social dynamic to exalt himself as deity. Max, in a nod to the Jewish hero type he represents, is enslaved in a dungeon and receives a systematic tattooing like the holocaust victims at Auschwitz. Max is labeled a type O-negative “blood bag,” and likened to something subhuman as he is chained and fitted with an iron muzzle.
Those privileged to be crusading warrior pawns worship in the “cult of the V8,” an automobile worshipping religion of “chrome” seekers. This false religion drives them to “karmakrazee” sacrifice for the conquest of their Immortan. As the war boys martyr themselves on Fury Road, they cry out, “Witness me!” This statement finds its etymology in the Koine Greek (the language of the New Testament) word “martyr” which means witness. The war boys cry out for recognition of their witness to “the one who grabbed the sun.” They believe, as one war boy exclaims, “I live; I die; I live again!” This beckons images of wicked religious extremists who see war, murder, and death as crucial expressions of spirituality. These young warriors believe they “will be lifted up” by the hand of the Immortan as they are “awaited in Valhalla” for dying “historic on Fury Road.” The Immortan, calling himself the “redeemer” and claiming that “by his hand the people will rise from the ashes of this world,” promises his “half-life war-boys” a future glory where they “ride with [him] eternal.” This bears striking resemblance to the manipulating practices of historic evil dictators, as well as Satan, the deceiver and author of evil himself. False religion serves as the tool by which young boys who seek glory become an “old man’s battle fodder.”
Furiosa, the Immortan’s imperator, comes from “the clan of many mothers.” Like Max, Furiosa is also a person of elevated status. She is an imperator who (also like Moses) abandons her privilege to free the captives. Furiosa, also resembling Eve, wears the results of the fall physically with a missing arm as a memento of the brokenness, imperfection, and fragility resulting from her having been stolen from the “green land.” Where Max is physically superior and self-centered, Furiosa is virtuous but physically impaired. The two collaborate to represent the Exodus savior type while each of the characters and scenes bears the marks of the fallen existence.
The Immortan first becomes aware that an Exodus is under way when Furiosa’s tanker truck veers off route and makes a break across the desert. The rig secretly houses the Immortan’s harem who refuse to bear future warlords, and are forsaking their former lives and risking all in search of “hope.” Furiosa on the other hand is in pursuit of “redemption.” The wives of Immortan Joe, the most exalted of all the women under his reign, are treated as mere chattel in a world of men’s wars. Furiosa represents not merely the savior of this random band of people, but the savior of femininity. Furiosa is a savior who values the “mother of all the living,” knows the equality of women in the created order, and seeks to bring about new life through love, hope, and redemption.
Infuriated by the exodus, Immortan Joe rallies the troops in full pursuit of the runaway tanker. Like the Pharaoh of Egypt he leads his war boys in a furious chase, racing their hot rods across the desert like post-apocalyptic battle chariots. Strapped to the grill of the war boys’ hot-rod, Max, the type O negative “blood bag,” is intravenously imparting blood to the “half-life.” A “universal donor,” Max has blood capable of providing life for all.
In a scene resembling the parting of the Red Sea, Furiosa and the fleeing unit pass through a wavelike desert sandstorm that topples the V8 war chariots allowing Furiosa and the “breeders” to escape. The muzzled blood bag arrives on the other side of the storm still chained to the war boy Nux. Max and Nux are introduced to the female group for the first time as they find them cleansing themselves with water in an unwitting baptism. The women, clothed in white and clean of the desert sand and grease, contrast their fallen surroundings as an image of purity, innocence, and freedom. Max requests the water, and splashing it on Nux and himself, the group becomes consecrated together in this unwitting baptism. Furiosa provides Max with a file he uses to free himself from his muzzle. Having been set free from bondage, Max is increasingly compelled to help the group escape their pursuer and find their promised land.
As “The People Eater” approaches, the wives comment that he is “coming to count the cost.” An accountant, he keeps a ledger and is seeking compensation for the debts accrued by the rebels. It is the wives, however, who will soon come to learn it is they who will be counting the cost of renouncing their former existence. Having put their hand to the plow, there will be no turning back. The cost for the heart-hardened Immortan will also be high. When Immortan Joe and his cohorts catch up to the rig and threaten to put an end to the wives’ exodus, the violence throws one of the pregnant wives from the rig and beneath the wheels of Immortan Joe’s vehicle. In a moment drawing parallels to Pharaoh, the heart-hardened emperor suffers the loss of a son by the consequence of his own stubborn pride.
Like the biblical Exodus, the Fury Road journey transitions from the fleeing of captivity to a prolonged Sojourn towards a new land of hope and flourishing. The Sojourn quickly becomes a desert wandering wrought with struggle, doubt, and murmuring. One of the wives, disenfranchised with the new existence far from home, desires to return to the comforts of her former captivity. She says, “The stupid green place. We don’t even know where to find it.” Another wife similarly wishes to return to her former captivity saying, “We were protected. He gave us the high life. What’s wrong with that?” This wife is told, “Wring your hands!” This is perhaps a reference to Isaiah 8:9 (MSG) which says, “Listen all of you, far and near. Prepare for the worst and wring your hands. Yes, prepare for the worst and wring your hands! Plan and plot all you want – nothing will come of it. All your talk is mere talk, empty words, because when all is said and done, the last word is Immanuel – God-With-Us.” This suggests that this wife should not turn back in the face of trial. Difficult as the pursuit of promised hope may be, recommitment to faithfully following the savior to the promised green land is the better way. Again playing into the role of the Moses figure, Furiosa instructs the grumbling followers, “Out here everything hurts,” but if “you want to get through this then do what I say.” Furiosa’s call to “follow me” will bring the company salvation through obedient faith in the savior figure’s commands.
The plot twists when the group meets the “tribe of many mothers.” These former inhabitants of the green land have been relegated to an existence as desert nomads. The mothers inform the seekers that the green land has been laid waste, and is now an uninhabitable land of desolation. In this time of “already but not yet,” the group finds themselves free, the recipients of new life, but wandering from a home.
Redemption and Life through Sacrifice
The travelling band soon comes to find that the land of their future promise is actually the land from which they fled. The former locus of their suffering will become their land of hope fulfilled. Found hiding on the rig is the war boy, Nux, who after failing in his aspirations for “shine” through “karmakrazee” mission, has experienced a real disenfranchisement with his former calling. Nux says he should be “McFeasting with the Immorta,” which sounds more like a drive-thru value meal than a holy communion. This McFeasting reflects the cheapness of the empty promises of false religion. One of the wives, in a moment of rare compassion in a brutalized wasteland, replies to Nux’s disappointment over his failure to enter the gates of Valhalla, saying, “I’d say it was your manifest destiny not to.” It is the compassion and mercy of this wife that brings the softening of Nux’s heart. What is seen is that this warrior is not beyond the reach of conversion, but merely a lost soul who has never experienced real love. The wife, in an act counterintuitive to Fury Road, does not return evil with evil, but instead overcomes evil with love.
In an overtly philosophical moment, while taking inventory of the weaponry, the women discuss the guns in an oddly sexual way. In contrast to the love and life associated with righteous sex, they refer to the guns in a phallic sense in which they shoot “antiseed.” Juxtaposed to the organ that shoots a seed of life, the gun is an organ that shoots seeds of death. “Plant one and watch the thing die,” one wife says. Later, while residing amongst the clan of mothers, this theme is revisited and the message is clarified. One of the mothers shows her collection of plant seeds from the green land. The mother explains that she plants the seeds when she finds soil that might be capable of supporting life. When people become seed planters, there becomes no need to kill because the harvest becomes abundant. Where the wives had an earlier discussion about bullets being seeds of death, here a message is communicated that scattering seeds of life brings healing and chokes out evil. Christ likewise taught that the sword brings death, but the gospel of the Kingdom is the seed of life. In the gospel of Matthew, the sower scatters seed such that a harvest of life would be abundant. This harvest is plentiful but the laborers are unfortunately few. With these two scenes director George Miller clearly argues that violence is not the way to flourishing, but that he who lives by the sword dies by the sword. Prosperity is instead found in planting seeds of life. When a person seeks the prosperity of those around her, amidst their prosperity she too shall prosper.
The road back to the citadel is fraught with strife, but even as the crew begins to suffer losses at the hands of the enemy their joy grows. The more each gives to the group mission of redemption, the more they truly begin to live. As they lose their lives they begin to find life. Progressively each loses the identifying marks of the past (the muzzle, engine grease, pasty grey skin tone), and each begins to show more outward signs of their inner glow. Their hardened expressions become warm smiles and their skin tones warm. By the end of the movie even the pasty grey war boy is beginning to look like a full-life.
In a high-throttled fury road battle chase back to the citadel, many of the crew lose their lives. Most notably, Nux stays behind to drive the rig as the others climb aboard the lead car. In the climax scene, Nux lovingly sacrifices his own life for the life of his friends, flipping the rig to effectively jam the pass and disallow the pursuing enemy to give chase. As he does this, the war boy locks eyes with the red-headed wife whose compassion overcame his evil, and he mouths the words, “Witness me.” In this moment, the fruit of his conversion blooms. His desire to die furiously for the false and murderous cause of Immortan Joe, is now transformed into a perfect peace in selfless sacrifice for the life of his friends. Having been severely wounded, Furiosa simultaneously lies lifeless, losing massive amounts of blood. In an impromptu blood transfusion, Max literally saves her by his blood. The sacrifice of Nux, and the universal blood bag’s transfusion, crudely combine to reflect the work of Jesus Christ. Jesus gave His life on the cross, and poured out His blood for many to provide salvation from enslavement to sin and eternal life in Him.
Arriving back at the citadel, in a moment reminiscent of Colossians 2:14, Max declares victory over evil and death, parading the dead body of Immortan Joe on the hood of his own truck. The rulers and authorities are disarmed and put to shame. The triumphant heroes are hoisted on a lift, ascended to the throne above, and the water stores are cut loose giving life back to the people. His work complete, Max returns to the place from whence he came.
At the conclusion of Mad Max, the captor, oppressor, and ambassador of death is defeated. The water of life rains down from above. The poor and oppressed are blessed, and the captives are set free. The ruling class is destroyed and put to shame. A new existence is established in which the dividing walls of the social caste system are pulverized. The resources are abundant and freely distributed, and humanity is restored to fullness of life by the affirmation of equal dignity for all.
Present in the midst of this high-throttle, heavy metal, shoot ‘em up is an unassuming post-fall redemption narrative laden with theological themes that portray collaborating savior types leading a chosen group in a good versus evil sojourn to redeem humanity by freeing the oppressed and bringing about a new world of flourishing. Some of these connections may seem less than obvious. The film’s director, however, affirms that his writing samples liberally from ancient “mythologies” and religious themes, and this suffices to say that these themes are worthy of investigation. While eschewing the inclusion of a director’s commentary, and having yet to be completely forthcoming with details about the film’s intended message, George Miller instructs, “The audience tell[s] you what your film is.”  The themes of false worship, idolatry, salvation, desert wandering, promised-land, salvation by blood, and pouring forth life-giving waters are uniformly prominent in the Bible. Given the director’s freedom to interpret the film’s meaning, I contend that Mad Max: Fury Road is a story of fall, exodus, sojourn, and redemption in a post-apocalyptic wasteland.
James Douglas, “For Mad Max’s George Miller, All Roads Lead to Myth and Music.” The Dissolve. May 15, 2015. Accessed April 1, 2016. https://thedissolve.com/features/exposition/1026-for-mad-maxs-george-miller-all-roads-lead-to-myth-/.
“‘Mad Max’ Director George Miller: The Audience Tells You ‘What Your Film Is'” NPR. February 8, 2016. Accessed April 01, 2016. http://www.npr.org/2016/02/08/465989808/mad-max-director-george-miller-the-audience-tells-you-what-your-film-is.
**I would like to add that this post is not an endorsement of the graphic content or unrighteous themes of the movie, Mad Max: Fury Road, nor is it an endorsement of the movie as a theological guide. Rather, this post is an attempt to shine the light of Biblical Truth amongst movie fans that might otherwise not hear the gospel and choose to remain in darkness, continuing to view this movie as a mere blood-fueled demolition derby across the desert.***
Chad W. Hussey is an average Jesus loving iconoclastic non-conformist neighborhood hope dealer – a husband, father, urban missionary, community group leader, Master of Divinity student at The Southern Baptist Theological Seminary, and Community Life Intern at Sojourn Community Church in Louisville, KY.
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Is God in all of us? Are all of us in God? Is there a universal spiritual or quantum force that binds all of existence? Are we all one with each other in the universe? These are the questions that quantum spirituality and Eastern mysticism have introduced to the Western worldview. Popularized by movies like Star Wars and Avatar, and brought into the church by authors like Leonard Sweet, some Christians – consciously or not – mingle these ideas with the teachings of Scripture. The question is, “Do these views align with the Bible’s revelation of God and the cosmos?”
God is omnipresent within creation, but metaphysically beyond His creation. Simply stated, God is a being separate in substance from the universe. Created entities are not forged from the substance of God, nor is God Himself comprised of creation. That said, transcendence for the purpose of this article, should not be understood as meaning God is not actively present in the world. Quite the contrary, “Judeo-Christian religion does not picture the universe as a spatial box with God overflowing it or standing outside it.”  Transcendence here is intended only to mean that God is substantively different from His creation, not that He is absent from creation. This article will explain and defend the position that, while immanent, God remains concurrently transcendent. While permanently pervading and sustaining the universe, God is ontologically distinct from His creation. God is not in any way dependent on the created order, neither is God the sum of all creation, nor is God present within every created entity or being. Citing modern philosophers, theologians, and Scripture this article will outline the prominent examples of, and reasons for, the diminishing of transcendence as an attribute of God. This article will address the traditions of monism, in their primary forms, where they most directly interact with the Christian faith. Using a logical, theological, and philosophical defense of the church’s orthodox position on the transcendence of God, held in balance with God’s immanence, this article will affirm the necessity of upholding the historic view of transcendence, and will outline the ramifications of pantheistic views such as those depicted in Star Wars, Avatar, What the Bleep Do We Know, Lucy, etc., which conflict with the biblical understanding of God as a transcendent being.
Philosophies that champion a God who has a diminished transcendence result in what is referred to as immanentism. Immanentism is manifest in a broad array of philosophical and religious ideologies qualifying as monism. The simple definition of monism is: any belief or philosophy that sees all things connected or unified in universal one-ness. For the purposes of this theological discussion, this paper will focus only on the two forms of monism that most commonly interact within Christianity. These more specific variants of monism are pantheism and panentheism.
Monism in its most straightforward form is pantheism. “The word pantheism derives from the Greek word pan (=’all’) and theos (=’god’). Thus, pantheism means all is God. In essence, pantheism holds that the universe as a whole is worthy of the deepest reverence … ‘nature is my god.’”  By eliminating transcendence entirely, pantheism holds that God is fully immanent and encompasses all. Pantheism holds that all people are connected to one another, to nature, and to God, whose physical body is the universe. President of the World Pantheist Movement, Paul Harrison, puts forth the following: “God is said to be the creator: overwhelmingly powerful, all-knowing, omnipresent, infinite, and eternal. Indeed [the universe] is indeed the only thing we know to possess these qualities.”  The very elements that compose our bodies are the same elements found in nature, and the universe has the ability to end our lives, at which point, those elements return to nature. This is the pantheist’s “circle of life,” which is an existence that is easily observable, congruent with science, and does not depend on any transcendent “mythical” place or being. In pantheism, life the universe, and the interactions between the two can all very clearly be perceived and experienced.
A person indoctrinated in orthodoxy might not quickly pinpoint the locus where the worlds of pantheism and Christian doctrine mingle, but the rallying point in scripture clearly falls at Acts 17:28 where the Apostle Paul proclaims, “For in Him we live and move and have our being.” Paul Tillich, a 20th century German Lutheran Theologian, managed to propose a formidable case for God being, “not a being” but “being itself.” Tillich wrote in his Systematic Theology, “The being of God cannot be understood as the existence of a being alongside others or above others. Whenever infinite or unconditional power and meaning are attributed to the highest being, it has ceased to be a being and has become being itself.”  Tillich goes on to say that entities themselves are the manifestation of God as the “power of being.” The power to resist non-being, which is inherent in everything that exists, is that being’s acknowledgement that God is the power of being within it allowing it to be. From this one can conclude that in Tillich’s philosophy, God is the “universal essence” within all things, which makes up being itself.
As quoted previously, Tillich states, “The being of God is being itself.” Tillich argued that what he referred to in saying this is not pantheism as it is understood to mean, “God is everything,” but rather that God is the “ground and unity of everything.” Tillich makes his defense of his position saying,
This idea [that God is the static divine ground of the world] was founded on the principle of identity over against the principle of detachment and depths of everything. [God] is not everything, as this much abused term “pantheism” says. Nobody has ever said that. It is absolute nonsense to say such a thing. It is better to avoid the term itself, but if it means anything at all, it means that the power of the divine is present in everything, that He is the ground and unity of everything, not that He is the sum of all particulars. I do not know any philosopher in the whole history of philosophy who has ever said that. Therefore, the word “pantheism,” which you can translate as “God is everything,” is down-right misleading. I would wish that those who accuse … [me] of using it would define the term before using it. Whenever some people hear about the principle of identity, they say this is pantheism, which supposedly holds that God is this desk. Now, of course, [Martin] Luther would say that God is nearer to everything than it is to itself. He would say this even about the desk. You cannot deny that God is the creative ground of the desk, but to say that God is the combination of all desks and in addition all pens and men—this is absolute nonsense. The principle of identity means that God is the creative ground of everything. What I dislike is the easy way in which these phrases are used: theism is so wonderful and pantheism so horrible. This makes the understanding of the whole history of theology impossible.
Regardless of whether Tillich would consider himself a proper pantheist, his detractors voiced significant concern for his intriguing argument for the essence of God in all things. Interestingly, William Paul Young, #1 New York Times Best Selling author, borrows Tillich’s exact terms to define God. In Young’s most acclaimed work, The Shack, the Jesus character, referring to the Father, explains, “God, who is the ground of all being, dwells in, around, and through all things … and any appearances that mask that reality will fall away.” 
Arriving at similar conclusions, yet coming from a different approach, is leading Emergent Church theologian (and former Rick Warren colleague) Leonard Sweet. Sweet, along with other quantum mystics, proclaims that, in a world where science and religion are increasingly at odds, quantum spirituality bridges the gap between science and God. Quantum physics is the viable scientific basis for innovations in technology such as lasers, computer chips, and nuclear power,  and many hold the view that discoveries in quantum physics “provide a mandate to reevaluate the traditional understanding of God and reality.” 
Quantum physics has taught scientists that particles at the subatomic level communicate with one another at speeds faster than light. Whatever is done to one particle has an immediate effect on another remotely located particle.  This transfer of information from one particle to another, at a speed faster than light, is seen by some as proof that all things are indeed connected. This leads to a theory that the universe is somehow one, an undivided whole.
Scripture has also been used to qualify such a thought. The Apostle Paul uses variations of the expression “in Christ” over 160 times in His epistles. The most notable scripture used to support a quantum spirituality is Colossians 1:17 which says, “In Him all things hold together.” On the basis of these unfolding discoveries in quantum theory, Leonard Sweet, speaks directly to postmodern Christian thinkers saying, “Quantum spirituality is nothing more than your ‘new account of everything old’—your part of the ‘I Am’ that we are.”  Sweet ties this quantum spirituality, also termed New Light, directly to pantheism when he says:
Quantum spirituality bonds us to all creation as well as to other members of the human family. New Light pastors are … earth ministers who can relate the realm of nature to God, who can help nurture a brother-sister relationship with the living organism called Planet Earth. This entails a radical doctrine of embodiment of God in the very substance of creation. New Light spirituality does more than settle for the created order, as many forms of New Age pantheism do. But a spirituality that is not in some way entheistic (whether pan- or trans-) that does not extend to the spirit-matter of the cosmos, is not Christian.
Another form of monism, which espouses God’s presence in all, is panentheism. This view has long been present in the literature of the monastic Catholic mystics and has increasingly found its way into Evangelical streams via the Emergent Church movement. Where pantheism defines God as the comprisal of all, panentheism asserts “the belief in a personal creator God who transcends the world, but is intimately and actively present in the world and within each [person].”  In panentheism, God interpenetrates every created entity, while also timelessly and spatially extending beyond creation. The Trappist monk, Thomas Merton, for which Thomas Merton Square in Louisville, KY is named, is famous for the story of his standing at that very corner when he came to this realization:
I was suddenly overwhelmed with the realization that I loved all those people, that they were mine and I was theirs. … Then it was as if I suddenly saw the secret beauty of their heart … where neither sin nor desire nor self-knowledge can reach, the core of their reality, the person that each one is in God’s eyes. … If only we could see each other that way all the time. … I suppose the big problem would be that we would fall down and worship each other. At the center of our being is a point of nothingness that is untouched by sin and by illusion, a point of pure truth, a point or spark which belongs entirely to God. … This little point of nothingness and of absolute poverty is the pure glory of god in us. … It is in everybody. … The gate of heaven is everywhere.
Similarly, another Trappist monk, an architect of centering prayer, Fr. Thomas Keating said, “The second commandment of Jesus is to love our neighbor as ourselves, and it is rooted in the recognition and acceptance by faith that the Divine Presence dwells within every human being.”  The Catholic mystic movement maintains that God is present in all creation, sustaining every creature. They believe this is what Jesus referred to specifically when he prayed, “that they may all be one, just as you, Father, are in me, and I in you, that they may also be in us” (John 17:21). Emergent Church leaders within Evangelicalism, embracing (in varying degrees) the theology of Leonard Sweet, have also been identified as teaching mystic practices and panentheistic views, similar to the Catholic mystics.
The transcendence of God is most readily evidenced in Scripture by God’s immaterial “spirit” nature, His authorship in creation, His perfect holiness, and the unique dual divine-human nature of His Son. There is no better place to launch the theological case for the transcendence of God than in the study of the words of His son, the God-Man Himself, Jesus Christ.
In the Gospel of John, in a discourse with the woman at the well, Jesus makes clear, “God is spirit” (John 4:24). Here Jesus affirms what other biblical authors say, which is that God is not finite, nor material, but “immortal” (1 Tim 1:17), “invisible” (Col 1:15), living “in unapproachable light,” and not capable of being beheld by man (1 Tim 6:16). God further warns His people that viewing or portraying Him as anything in material creation is an egregious sin, and a violation of His second commandment. In Exodus 20:4-5 God instructs that man shall not worship anything that is in heaven above, on earth, or in the waters below. Any such thing is not God, but an idol. “God forbids His people to think of His being as similar to anything else in the physical creation. The creation language of [the second] commandment … is a reminder that God’s being, His essential mode of existence, is different from everything that he has created … To picture God as existing in a form or mode of being that is like anything else in creation is to think of God in a horribly misleading and dishonoring way.” 
The Bible is also clear that God existed before all things, was the creator of all things, and brought all things into existence from nothing. Jesus Christ Himself affirms the biblical creation account by directly referencing the opening chapters of Genesis 7 times in Scripture. The most notable reference being, “Have you not read … at the beginning the Creator made them male and female?” (Matthew 19:4) If a person believes Christ is God, they must also agree with Christ’s view of Scripture and the creation. The Bible begins in Genesis 1:1 by saying, “In the beginning God created the heavens and the earth.” The statement, “God created the heavens and the earth,” makes clear that before heaven and earth existed, there was God. Hebrews 11:3 goes a step further and says, “By faith we understand that the universe was created by the Word of God, so that what is seen was not made out of things that are visible.” Even more directly, the faithful Jewish adherent writing in the second temple period instructed, “Look at the sky and the earth. Consider everything you see there, and realize that God made it all from nothing” (2 Maccabees 7:28). These verses identify creation as the finite work, of the infinite God, brought into existence from nothing, and certainly not from any material contained within His preexistent self.
At this point it is important to note the distinction between the Bible’s telling of God’s involvement in creation and the monistic idea. C. S. Lewis poignantly clarified this difference when he wrote the following:
Pantheists usually believe that God, so to speak, animates the universe as you animate your body: that the universe almost is God … [Christians] think God invented and made the universe-like a man making a picture or composing a tune. A painter is not a picture, and he does not die if his picture is destroyed … If you do not take the distinction between good and bad very seriously, then it is easy to say that anything you find in this world is a part of God. But, of course … some of the things we see in [the world] are contrary to [God’s] will. Confronted with a cancer or a slum the Pantheist can say, “If you could only see it from the divine point of view, you would realise that this also is God.” The Christian replies, “Don’t talk damned nonsense. 
In returning to the words of Jesus, it is made clear that God cannot be the sum of both good and evil. Being accused, by the Pharisees, of operating under the authority of evil, Jesus quips, “A Kingdom divided against itself cannot stand” (Mark 3:24). This is to say good and evil cannot successfully cohabitate. One will always overrun the other, and they will never be harmonized. Jesus also instructs His followers, “Be perfect as your heavenly Father is perfect” (Matt 5:48). In this it is clear that the omniscient, omnipresent, immanent, and transcendent God of the Bible is a holy God. The word holy specifically means “different from the world,” “set apart,” and literally, “a cut above.” God is perfect, creation is not, and God is therefore different from the world. Conversely a monistic, materialistic, and impersonal God cannot be a holy God because this God is not different from the world. Wayne Grudem explains, “If the whole universe is God, then God has no distinct personality.” If all is God, then what is holy? If all is God, what is evil?
The Bible teaches that not only is God holy, He also calls His people to be holy (1 Peter 1:16). God has not called His elect to embrace unity with the fallen world, nor has He promised fellowship with unrepentant sinners who live outside of a consecrated relationship with Jesus Christ. Psalm 4:3 says, “The Lord has set apart the godly for Himself,” and 2 Corinthians 6:14 says, “Do not be unequally yoked with unbelievers.” In John 15:17 Christ informs His hearers that they are to be “not of this world.” In Romans 12:2 Christians are instructed to resist conformity to the world. James 1:27 says to “keep oneself unstained from the world,” and 2 Corinthians 6:17 says, “Go out from their midst, and be separate from [unbelievers].” The Apostle John offers a clear warning to those who have not consecrated their life to Christ when he writes, “Whoever does not believe [in Christ] is condemned already, because he has not believed in the name of the only Son of God” (John 3:18).
These scriptures do not suggest in any way that God desires His chosen to seek one-ness with people who have not placed their faith in Christ alone. Christ followers are instead to flee from conformity to the world because God cannot have fellowship with darkness (1 John 1:6). God is a just God of wrath toward wickedness (Isaiah 11:4, Revelation 19:5), and promises the future destruction of this fallen world (2 Peter 3:11), and eternal conscious torment for the unrighteous inhabiting it (Matt 25:46). A monistic God who embodies the fallen world and all evil contained therein cannot fulfill His eschatological promises without waging war on Himself.
Further troubling within the monistic belief systems is the difficulty in finding a proper place for the inclusion of Satan. If God is both perfectly good, and the combination of all created beings, a paradox arises when God must be made to be one with the adversary, Satan. In monism, Satan must be considered to be part of God, inhabited by God, or non-existent. A non-existence of Satan would leave God to be the author of all evil. Each of these scenarios is equally blasphemous. Unacceptably, the biblical doctrines of Satan and Hell eventually escape every monistic belief system.
The most damaging blow, however, the neglect of God’s transcendence deals Christian faith ultimately strikes at the heart of Christianity Himself, Jesus Christ. “Monism believes that the real problem [in faith] is lack of knowledge–the knowledge of ourselves as divine.”  This assertion does nothing short of rob Christ of His very essence, His unique divinity among men. Monism takes the divinity of Christ and essentially applies it to every person. If all people are in God, or the divine essence of God is in all people, Jesus’ dual nature, fully God-fully man, is in no way unique to Him, but exhibited by all. Colossians 1:15 says, “Jesus is the image of the invisible God.” God is Spirit, and Jesus is the Spirit of God born into human flesh, the tabernacle of flesh in which the Spirit of God dwelt visibly among the ungodly creation. “The Bible never speaks about God’s presence in unbelievers in a direct way. In Christ, God’s own nature is present.”  In the most exclusive verse in the Bible Jesus teaches, “I am the Way, and the Truth, and the Life. No one comes to the Father except through Me.” Jesus states point-blank there is no access to God apart from faith in Him (John 3:17). This makes abundantly clear that Christianity is not a matter of finding a fully immanent God at the center of our being. Christianity is God’s saving gift of faith in the Man who lived the sinless life and died on the cross to reconcile the wicked condition of sinners before the righteous, holy, and transcendent God. The Christian’s connection to God is not found buried within the self, it is found only in the “one mediator between God and Men,” Jesus Christ (1 Tim 2:5).
In the same way immanentism sees a diminished need for a Savior, the person who disregards transcendence also fails to rightly understand the person and work of the third member of the trinity, the Holy Spirit. The pantheists, and panentheists believe the Spirit of God is inherently existent within every human being from birth. This is not the teaching of Christ. Jesus promised His followers, “I will ask the Father and He will give you another Helper (John 14:16). You will receive power when the Holy Spirit has come upon you” (Acts 1:8), and the “Spirit of Truth … the world cannot receive, because it neither sees Him nor knows Him” (John 14:17). As has been demonstrated, Monistic mystic and quantum Christians, rejecting a proper necessity for God’s transcendence, misunderstand the nature of the Holy Trinity in each of God’s three persons. This improper view of God nearly unanimously leads to engagement in interfaith practices, the borrowing of elements from other false religions, and the encouraging of members of false religions that they have access to God apart from Jesus Christ.
While it has been sufficiently demonstrated that disregarding transcendence cannot be reconciled with Christian orthodoxy, it is worth noting that science also fails to support a God who is both eternal and material. Where the Bible calls God “the King eternal” (1 Tim 1:17), the modern cosmological consensus is clear that the universe itself is not eternal. The second law of thermodynamics dictates that, while infinite in space, the universe is finite in time. A large majority of cosmologists agree that the observable data indicates that the universe has a beginning and an end.
Today, few cosmologists doubt that the universe, at least as we know it, did have an origin at a finite moment in the past. The alternative – that the universe has always existed in one form or another—runs into a rather basic paradox. The sun and stars cannot keep burning forever: sooner or later they will run out of fuel and die. The same is true of all irreversible physical processes; the stock of energy available in the universe to drive them is finite, and cannot last for eternity. This is an example of the so-called second law of thermodynamics, which, applied to the entire cosmos, predicts that it is stuck on a one-way slide of degeneration and decay towards a final state of maximum entropy, or disorder. 
God cannot be both eternal, and comprised of the natural entropic universe. “According to the second law the whole universe must eventually reach a state of maximum entropy. This supposed future state of the universe, which will also be its last state, is called the heat death of the universe.”  Thus, the second law of thermodynamics implies that the universe faces an inevitable extinction. Where monism cannot reconcile Christianity and science, interestingly the orthodox Christian view of the eternal transcendent God and His finite creation are compatible with modern cosmology. In the Bible, the earth is described as having a creation point (Genesis 1), and a final heat death (2 Peter 3:10). Therefore, a striving to use monism to reconcile Christianity and science is an unnecessary failure.
It must be stated that, while this paper refutes immanentism and champions for transcendence, a hyper emphasis on transcendence is equally dangerous to its neglect. Transcendence and immanence must not be understood or applied apart from one another. As attributes of God, transcendence and immanence must be held in proper balance. Where an over-emphasis on immanence leads to monism, the juxtaposed over emphasis on transcendence results in deism. Deism is the belief that “God … created the world, but does not interfere with it by means of providence, miracle, incarnation, or any other Christian affirmation.”  Deists believe that creation provides evidence to affirm that God created the universe, but that God limits His activity only to the maintenance of the general laws of nature. A. H. Strong, writing in 1907, states that deism reached its prominence in the 18th and 19th centuries, but has since fallen out of favor because it “regards the universe as a ‘perpetual motion,’” and “modern views of the dissipation of energy have served to discredit it.” 
Proper regard for God’s transcendence is essential to proper knowledge of God. A failure to acknowledge God’s transcendence leads to a misunderstanding of the nature of the Holy Trinity in each of God’s three persons. The inclusive one-ness of monism leaves man with no recognition of his need for reconciliation to his Creator. In monism there is ultimately no need of a Savior; no need for a Spirit induced conversion; no need for Spirit wrought sanctification; and no need for a God-Man intercessor. In monism, humans lack the autonomous agency to fear culpability for wicked actions, and have no fear of the righteous judgment from a god who is also comprised of evil. Monism leaves man with no fear of judgment for sins and eternal separation from God. Monistic beliefs exalt man as divine, and deny the unique divinity, and necessary work of Jesus Christ.
It is important that monism’s influence on the church not be underestimated. Peter Jones of Westminster Seminary states that, “In general terms, pantheism is at the root of all non-biblical religions, which worship creation rather than the Creator.” It would seem that if there is a tangible threat of a false religion that could unite the world it is monism. Romans 1 teaches that there is one place in which the entire fallen human race continually meets in unity to worship, at the throne of the idolatry of creation. Whether monists believe all people are in God, or God is in all people, what monists are really positing is a worship of self. “They exchange the truth about God for a lie, and worship and serve the creature rather than the Creator” (Romans 1:25). The monistic view of God can neither be held in tandem with Christian orthodoxy, nor can science support the notion of the temporal created order being the eternal God. Thus it must be concluded that an excessively immanent, monistic God is not consistent with the God of the Bible, and God therefore must be transcendent.
The monistic view of God has been consistent among Eastern religions for several millennia, and has ventured in and out of vogue in the West since the 5th century BC. The most recent group to propagate the monistic teaching among the Evangelical church is the 21st century Emergent Church movement. One leader of the Emergent Church recently said, “Some people say the Emerging Church is dead, other people say the Emerging Church has spread so far it’s just been absorbed into the fabric of the American church.”  While leaders of unbiblical monistic movements are consistently refuted, the hooks of their teachings often land in the hearts of undiscerning churchgoers, and have long lasting effects within the Body. By being educated in the attributes of God, and holding a proper understanding of transcendence, these false teachings can quickly be discerned and dismissed as, what Leonard Sweet appropriately coined, “nothing more than [a] new account of everything old.” 
William E. Horden, Speaking of God: The Nature and Purpose of Theological Language (Eugene, OR: Wipf & Stock Pub, 2002), 121.
Paul Harrison, Elements of Pantheism: A Spirituality of Nature and the Universe, 2nd ed. (Coral Springs, FL: Llumina Press, 2004), 1.
Paul Tillich, Systematic Theology, vol. 1 (Chicago: University of Chicago Press, 1951), 235.
Paul Tillich and Carl E. Braaten, Perspectives on 19th & 20th Century Protestant Theology (New York: Harper & Row Publishers, 1967), 94-95.
William P. Young, The Shack (Newbury Park, CA: Windblown Media, 2007), 112.
William E. Brown, “Quantum Theology: Christianity and the New Physics,” Journal of the Evangelical Theological Society 33, 4 (December 1990): 480.
Leonard Sweet, Quantum Spirituality: A Postmodern Apologetic (Dayton, OH: Whaleprints for SpiritVenture Ministries, Inc., 1991), 261
Harrison, Elements of Pantheism, 2.
Thomas Merton, Conjectures of a Guilty Bystander (Garden City, NY: Doubleday, 1966), 140-142.
Thomas Keating, Fruits and Gifts of the Spirit (New York: Lantern Books, 2000), 14.
Wayne Grudem, Systematic Theology: An Introduction to Biblical Doctrine (Grand Rapids, MI: Zondervan, 1994), 187.
C. S. Lewis, Mere Christianity (San Francisco: HarperCollins Publishers, 2001), 36-37.
P. R. Jones, “Sexual Perversion: The Necessary Fruit of Neo-Pagan Spirituality in the Culture at Large,” in Biblical Foundations for Manhood and Womanhood, ed. Wayne Grudem (Wheaton, IL: Crossway Books, 2002), 261.
 Grudem, Systematic Theology, 176.
Paul Davies, “The Big Bang – And Before,” The Thomas Aquinas College Lecture Series (Thomas Aquinas College, Santa Paula, CA: March 2002), cited in William Lane Craig, Reasonable Faith: Christian Truth and Apologetics: third ed. (Wheaton, IL: Crossway Books, 2008), 144.
P. J. Zwart, About Time: A Philosophical Inquiry into the Origin and Nature of Time (Amsterdam: North-Holland, 1976), 136.
G. DeMar, Pushing the Antithesis: The Apologetic Methodology of Greg L. Bahnsen (Powder Springs, GA: American Vision, 2007), 274.
A. H. Strong, Systematic Theology (Philadelphia: American Baptist Publication Society, 1907), 415.
Sarah Pulliam Bailey, “Values Voter Summit Session Claims Emergent Church, Satan, and Islam are Bringing Down America,” Huffington Post (August 28, 2013).
Sweet, Quantum Spirituality, 261.
Chad W. Hussey is an average Jesus loving iconoclastic non-conformist neighborhood hope dealer – a husband, father, urban missionary, community group leader, Master of Divinity student at The Southern Baptist Theological Seminary, and Community Life Intern at Sojourn Community Church in Louisville, KY.
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The church’s recognition of its identity as the continuation of Israel, and its exilic existence, provides the context for interpreting Jeremiah 29 today. The question becomes—particularly as the Western church transitions deeper into a post-Christian culture—“How do we sing our song in a strange land?” (Ps 137). As the church journeys through the already but not yet, Jeremiah’s Letter to the Exiles serves as a prescription text for living in the world, but not of the world. In The City of God, Augustine explains that the Bible provides the history of the world as a tale of two cities. The city of man and the city of God. “Babel/Babylon becomes in the Bible a symbol of self-restraint, imperialistic secularism; control without accountability to the Creator. [. . .] Isaiah saw this spirit in the imperial ambitions of Assyria and Babylon (Isa 10:7-11; 14:4-6; 47:5-7, 10).” In Revelation 18, the Apostle John speaks of Rome and the kingdoms of the world to follow as Babylon, the great seducer of nations, and Peter too refers to Rome as Babylon in 1 Peter 5:13. In Augustine’s view, the city of God is the church—the kingdom people of heaven—living in the world. Like the diaspora in Babylon, the church is a culture within the culture working for God’s glory in the midst of a great and dark secular city scape.
Minister to the City
It remains no wonder that God, in Jeremiah 29:5, tells His exiles to settle in the metropolitan center of the Babylonian Empire. A brief survey of the missional strategy of the Apostles shows that God gave them too an affinity for the largest urban areas. Historically it is evident that culture is shaped by what happens within cities. This has become increasingly relevant to the church today. According to the 1790 U. S. census, ninety-five percent of the American population lived outside of urban areas. The percentage of people living in urban areas by 1890 had grown to thirty-five percent. By 1990 approximately sixty-five percent of Americans lived in an urban setting. The nation’s urban population increased by another 12.1 percent from 2000 to 2010. The combination of the exile to Babylon, the missional strategy enacted in the book of Acts, and the rapid urbanization of America, are strong cause for a renewed focus on urban ministry. Despite the focus of much of Christian literature, poetry, paintings, and photography, the height of Christian contentment is not intended by God to be found in sprawling natural landscapes. “The center of God’s creative delight is not a garden, but a city. [. . .] Somehow the city, the embodiment of concentrated human culture, has been transformed from the site of sin and judgment to the ultimate expression of grace, a gift coming ‘down out of heaven from God’ (Rev 21:2).” If we are to honor God’s calling as exiles, the nations are to be reached, and this must begin with the city.
Exhibit Exile Posture
Jeremiah 29:5-7 is clear that exiles are to become citizens and contributors to the city. To be civil is to know how to act in the city. Aristotle said that the first type of bonding a person experiences in terms of kinship is with family. Kinship then extends to extended family, to friendship, and then the culmination of civility comes when a person learns to extend the bond of kinship to strangers. When a person can learn to love the stranger as family, they become a person of civility. Aristotle also said that a man without a city is not a man. He is either superhuman, or a beast. This is not a calling to accommodate the secular world, but a call to engage in what Richard Mouw calls, “convicted civility.” Mouw’s simple premise is that convictions and civility are not at odds. Christians require, not a change in calling, but a reevaluation of their approach to their calling. Further, Christians require a new view of their non-believing neighbors whom they are called to love. “Jeremiah’s life and prophesy is based on faithfulness and sacrificial love, which is a reflection of Jesus. God says, ‘I’m giving you over to them, put your faith and hope in me, and there will be life. This is not your home, but seek the peace and prosperity of your pagan neighbors and in it you will prosper.’”
Many theological views see the “post-exilic Hebrew history and literature as representing the period of sad decline and loss.” Daniel L. Smith-Christopher contends that “the Jewish people is deserving of attention not only in the time when it displayed its power and enjoyed its independence, but as well in the period of its weakness and oppression during which it was compelled to purchase spiritual development by constant sacrifice of self.” An exegetical view that sees the exile as more than merely a regrettable fate for Israel acknowledges that the exile forced the Israelites into the very positive formative act of learning what faithfulness to Yahweh looks like outside the borders of a theocracy. In the diaspora the exiles demonstrated that it is possible to be a faithful people outside a nation-state model, and outside a culture in which God’s people maintain political control. “For American Christians, the task will be the painful process of disengaging from the myths of the dominant ‘Christian nation’ that has so deeply corrupted a radical Christian witness in the world.”
Today, it is becoming increasingly clear that the Christian majority that has stood in the West as the socio-political order for nearly two millennia will not be the environment in which future Christians will live. Christians will draw increasingly closer to feeling the reality of exile. In an “attempted reassertion of political and social authority,” well-meaning but misguided Christians address this loss of power with a “crusading mentality,” and by “doing theology by megaphone.” The circumstance requires the consideration of a striving for a more civil virtue. Christians must learn to develop a Christ-like language that speaks with, and not at sinners. The post-exilic Scriptures hold many examples for emulation. Virtuous believers like Daniel, Mordecai, Esther, Nehemiah, Zerubbabel, and Ezra demonstrated that the proverb is true: “He who loves purity of heart, and whose speech is gracious, will have the king as his friend” (Prov 22:11). The key for the people of God is ‘purity of heart.’ In the posture of exile the Western church must do as its spiritual forefathers did before, and must submit its heart to the plow (Hos 10:12).
Exhibit Exile Action
Following the flow of Jeremiah’s prescription for the life of the exiles it can be clearly concluded in what ways God intends His people to be a blessing to the city. The first thing we understand about God is that, in the Trinity, He is communal. He pours Himself out in love and gives His life away as a gift to others—sinners, rebels, and pagans. In His image, God made man to give Himself away. In Jeremiah 29:6 it is made clear that the first step toward true civilization is family; and family starts with marriage. “When we [say] yes to marriage, we are saying yes to the life of the world. We are saying yes to the mystery ahead [. . .] new life. [. . .] Ultimately, saying yes to marriage is about living a life of offering. Marriage is a yes to your beloved, and you and your beloved saying yes to your family. Your family saying yes to the world.” Man is pointed outside himself, to his God, to his family, to his neighbor, and to his city. “Christian culture making [. . .] is a matter of community—a relatively small group of people whose common life is ordered by love. [. . .] It seems small besides the towers of Babel and Babylon. It is like a mustard seed, tiny and seemingly vulnerable. But it is the unseen truth of the universe, the key to the whole story.” Like the Jews in Babylon it remains crucial that Christians not lose their faith identity in pursuing the love of neighbor. This begins with, and is not limited to, honoring the Bible’s command to restrict Christian marriages to New Covenant believers. Christians must strive to introduce non-believers to the gift of Christ Jesus, but limit marriage vows to those of faith. Unity in faith is sacred, and that unity must begin in the home and work outward. Healthy family is the foundation of healthy society.
Jeremiah 29:7 could not be clearer that God’s purpose for His people is that they should give and not take. Most people live in the city because of the abundant amenities the city offers them. Spiritual Israel (the church), is God’s gift to the world. The world is not merely God’s gift to the church—Christ is God’s gift to the church. In the image of God, it is the nature of God’s people to give. Work cannot merely be about oneself, but must serve the needs and wants of others. The righteous person should give freely, and strive to take no more for themselves than what is needed. In God’s image people are makers and creators. Gifts are given by God to be shared and to be stewarded. A mentor transfers wisdom for the sake of unlocking potential in another. This is the stewardship of the gift of knowledge. When knowledge is shared, communities thrive. In like manner, discipleship transfers faith and pays forward the fruit of raising disciples who make disciples, advancing the kingdom of heaven. Work too is a God given gift to be stewarded. Through vocation a person discovers their callings, and in vocation a person creates the goods and services that benefit people for the greater good. The fruit of work is not merely the products, but relationships. The fruit of a Christian’s labor is ultimately fellowship, community, and relationship. More than just consumable products, business creates an economy of community and meets that community’s needs. This has been evidenced in society in the justice system, medical system, education system, welfare system, etc. All of these constructs are imperfect but faithful strivings to apply faith, wisdom, and love, for the advancement of the city’s people, for the glory of God.
A person who consistently seeks God’s will and has a concern for the things that concern God will not easily be led astray by false prosperity teachings like those in Jeremiah 29:8-9. Christians should not idolatrize ease, comfort, and material wishes in denial of the will of God for the good of their souls and the care of others. If Christians are to be about the welfare of others, they must make sacrifices and cease neglecting to love the stranger, the sojourner, the outcast, the defenseless, the poor, the orphaned, and the widowed. As a people who gives, rather than takes, Christians must make space for these people in their lives, budgets, and homes, remembering that while we were strangers, Christ died for us (Rom 5:8). Because Christ commands His followers, Christ is in His followers, and Christ is glorified by His followers. Life is not meant to be inwardly focused or to be lived for self. The life that terminates on the self is a life that truly fails to live at all because it is a life that only deeply knows one very small sampling of the many billions of beautiful creations and experiences God has made for His children’s concern and wonder.
Christ followers should live from a position of awe, beholding God’s beauty and His goodness. In Jeremiah 29:11-14 God has told the Israelites He is for their good. God makes similar promises, specifically relevant to Christ followers, in Romans 8:28-32. Living in light of God’s promises and His gifts—as kingdom heirs—God’s people will rediscover their humanity and who God has created them to be. The Christian who finds joy in the will of God will have their fortunes restored in flourishing in their own personal shalom.
What does it look like to live in the awe of God and to steward one’s life and gifts for the glory of Christ and the life of others? Gerard Manley Hopkins, who as a young man struggled with homoerotic thoughts, and suffered a lifelong affliction with what is today called bipolar disorder , paints a glorious picture. “What I do is me: for that I came. I say more, the just man justices; keeps grace: that keeps all his goings graces; acts what in God’s eye what in God’s eye he is – Christ – for Christ plays in ten thousand places, lovely in limbs, and lovely in eyes not His; to the Father through features of men’s faces.” This is the personified and active beauty of the Christian sojourner’s work, empowered by the grace of Christ. As Shakespeare said, “To thine own self be true.” This is by no means to say, “Be selfish,” or “Follow your heart” (Jer 17:9); but it is to say that each of God’s children is endowed, nay embedded, with unique and certain gifts for stewarding back to God in service of the Father and concern for fellow man. A Christian is to recognize their gift and honor the stewardship of that gift. Hopkins gave his life and his sin to God, and in turn was led to the priesthood and to celibacy. By God’s grace he came to understand his gift was in keeping a literary treasury of the Creator’s majesty—communicating the beauty of God in an aesthetic theology he observed in all things seen, and in the awesomeness of relationship with the Unseeable. This was his gift and his calling. Using his calling he has summed up the calling of every Christian.
Every Christian should do what the Father has gifted them to do, and they should do it with all their might, for the welfare of the city of man to the glory of God. As the Body of Christ, Christians are the hands and feet of Christ in the world. Christian lives are for His service and to His glory. If Christ be in a person, their desire to actively engage the calling to steward their God-given gifts should be no less natural than breathing.
Like the Judean exiles in Jeremiah 29:11-14, “we are called to abide in God and say, ‘Let it be to His plan for our part in His divine and wondrous mystery.’ We can be assured that God’s desire for our work is a mighty collaboration, not only with our Creator, but the entire world. In this broken world we have a responsibility to bring healing and harmony to our most immediate surroundings, and work outward. By these actions we too are healed.” Let us not deny our exile, accepting this place as home. Let us not live for the now. Let us not resist the plow. Let us not allow the potential work of our gifts to go unrealized, or our lives to terminate on self. Let us follow God where He leads us, settle there, and give every ounce of our lives. Let us be like Christ, and be poured out as a gift in the city of man – for the love of our neighbor, for the welfare of the city, and for the life of the world; so that in this all the glory may be God’s; forever. Amen.
* References are cited in the print format available for download above.
The Theology of Continuing Exile
“In the exile the Hebrews become a stateless minority in the context of a massive empire, first under the Persians, then under the Hellenistic rule after Alexander, and finally under the Romans into the Common Era with Christianity.” N. T. Wright, most notably among others, has argued that the first century Jews saw their existence under the rule of the Roman Empire as a continuation of the ongoing exile. Israelites in this time believed they were still living under divine punishment as they awaited the fulfillment of the promises of Isaiah 40-66. “In the common second-temple perception of its own period of history, most Jews of this period, it seems, would have answered the question ‘where are we?’ in language which, reduced to its simplest form, meant: we are still in exile. They believed that, in all the senses which mattered, Israel’s exile was still in progress.” Daniel L. Smith-Christopher stakes a similar claim saying, “In later biblical thought, consciousness of being a ‘certain people scattered and separated among the peoples is also evident in metaphors for Israel as the ‘righteous remnant’ [. . .] that suggest a minority consciousness.” “Part of the myth of Persian benevolence is the idea of an end to the exile in 539. But all that ended was Neo-Babylonian hegemony, to be replaced by that of the Persians. Ezra would point out, in his public prayer, that the Jewish people were ‘slaves in our own land’ under the Persians (Neh 9:36).” Smith-Christopher continues, “Post-exilic Hebrew writings like Daniel, would go so far as to reinterpret Jeremiah’s predicted ’70 years’ into 490 years—effectively implying that the people were still in exile in the Persian and Hellenistic periods.” What is clear is that even after the return of the Jews from Babylon, Israel remained captive to foreigners and never regained status as an independent nation-state. While Israelites returned to Jerusalem, they remained exiles under the slavery of oppressive foreign empires.
N. T. Wright suggests that worse than foreign oppression, “Israel’s god had not returned to Zion. [. . .] Israel clung to the promises that one day the Shekinah, the glorious presence of her god, would return at last.” For four-hundred years, between the time of the building of the second temple, and the coming of John the Baptist, the Israelites did not hear an inspired word from the Lord. What is indicated is that “the exile is not yet really over. This perception of Israel’s present condition was shared by writers across the board in second-temple Judaism. The exile, then, was not concluded at the Jews return to Jerusalem, nor was it completed in the work of Ezra and Nehemiah. Rather than seeing the restoration of a national past, the enslaved Jewish people were forced to form a new sociological existence with no political stronghold, instead becoming a purely religious community with an ethno-centric identity. During the 400 years of silence, the estrangement from Yahweh was felt by the Jews, and recorded when the author of 2 Maccabees wrote, “Gather together our scattered people. [. . .] Plant your people in your holy place, as Moses promised” (2 Maccabees 1:27-29).
When Jesus came announcing the forgiveness of sin and the coming of the kingdom of God, it is evident that the Jews identified Him as their political savior from exile. But rather than restore national Israel, Christ came to begin the rescue of the exiles from their estrangement from God. Christ releases the shackles of sin, beginning God’s people’s—the “elect exiles in the dispersion” (1 Pet 1:1) —sojourn to the “city with foundations whose architect and builder is God” (Heb 11:10). In this context, the exile of the Israelites to Babylon receives its proper recognition as the first pivot point in God’s redefinition of the geopolitical identity of His people. This shift finds its fulfillment in the great commission when Christ commands His followers to “make disciples of all nations” (Matt 28: 19). There is now no difference between Jew and gentile (Gal 3:28).
New Creation is the true Promised Land
“We have a natural affection for our native country; it strangely draws our minds; [. . .] and therefore if providence remove us to some other country, we must resolve to live easy there, to bring our mind to our condition, when our condition is not in everything to our mind. If the earth be the Lord’s, then, wherever a child of God goes, he does not go off his Father’s ground.” As N. T. Wright explains, it is not as if Israelites were a national people and Christians are a non-territorial people. The strip of land in the Middle East is not God’s true Promised Land. Israel was a sign post marking God’s claim on the whole world. The children of Abraham, the seed who would inherit the land, are the people who are found in the Messiah (Gal 3:29). Creation will have its own Exodus, and in Christ, the people of God will inherit the true Promised Land—renewed creation itself. The Spirit is the down payment on that inheritance. “In the midst of the nations, Israel will be a sign that it is possible to be a nation whose key characteristic is trust in the world’s invisible Maker—to use the biblical word, a culture defined by faith.” In Romans 2:17-24 the Apostle Paul says that Israel was given for the salvation of the world, but under the Law, Israel completely failed in performing its salvific role—to be the light of the nations (Isa 49:6). Paul, referencing Isaiah 52, says, “The name of God is blasphemed among the gentiles because of [Israel].” “So God’s response to the ultimate cultural problem—a world full of mutually antagonistic nations entrenched in the self-provision and self-justification seen in Babel—is a fully cultural solution.” In Babylon, God takes Israel out from under the wicker basket and says, “Now let your light shine before men.”
As the people of God, the elitist Israelites never fully grasped their identity in this calling. Between the exile and the time of Christ the Israelites are constantly faced with the question: If God has created the world for Israel, why does Israel continue to suffer? The answer is that the world is not merely given for Israel, but that Israel was also given for the world. “In terms of the first level of covenant purpose, the call of Israel has as its fundamental objective in the rescue and restoration of the entire creation.” The exile became the first step toward Israel receiving a more realistic view of herself. Israel is not “true humanity,” ordered to establish dominion over the subhuman nations. God’s people are given a priestly calling for salvation of the nations. The exile paves the way toward Yahweh’s people’s understanding of God’s plan for the world.
Because Israel was unfaithful to her commission, keeping God’s message of salvation to themselves, God resolved to send His Son, to be born an Israelite, and faithfully fulfill the Israel vocation. In this lineage, Christians are the continuation of Spiritual Israel, qualified in Christ to carry forward the New Covenant message of salvation to the world. Christ’s work has been passed to the continuation of Israel (Spiritual Israel, the church), by Christ’s sending the Spirit of God to dwell within believers.
God’s covenant purpose, according to Wright, has first to do with “the divine intention to remake and restore whole world through Israel,” and “second, with his intention to remake and restore Israel herself.” The greatest prophecies for the return from exile strongly affirm God’s commitment to restore Israel. In Ezekiel 36, Yahweh says, “I will take you from the nations, and gather you from all the countries, and bring you into your own land. I will sprinkle clean water upon you, and you shall be clean from all your uncleanness. [. . .] Then you shall live in the land I gave to your ancestors; and you shall be my people, and I will be your God.” Israel understands then that sin has caused her exile, and the exile cannot be finished until her sin is forgiven. To this end, Christ entered the world. To the surprise of the Jewish people, Jesus did not free the Israelite captives from empirical oppression, but instead frees the faithful from the captivity of sin. Jesus did not end the physical exile of the Jews, but inaugurated a New Exodus. Leading followers through the waters of baptism, the Greater Moses now marches the enslaved out of captivity and into new life, inaugurating the new journey toward the new and restored kingdom of promise. The kingdom/exilic existence of spiritual Israel hinges at Jeremiah 29. The Babylonian exile results in the replacement of God’s national people with God’s faithful exiles. The Lord’s people will not again be a gathered kingdom people until the consummation of the kingdom of heaven.
* References are cited in the print format available for download above.
It’s interesting what was once considered a mansion. This photo, for me, is a reminder of the ills of the exponentially growing expectation of the American dream. What was once thought a mansion, now looks almost average, and yet depression, chemical dependence (legal and illegal), and violent crime in our nation is not improving. It’s an image of the soul decay of serving at the foot of the idol of earthly riches. NF, the first Christian rapper to be signed by a major record label, Capitol Records, released this album cover today for his début album dropping March 31. You can see the video for the single here.
Great work by NF, presenting the collision of human reality and biblical truth in an unexpected medium. I have been both of the people represented in the video, at both ends of the spectrum, and found depression at both ends. The answer only came when God opened my eyes to see that no matter what I had, or what I did, I was never going to have peace until I understood my purpose. The chief end of man is to glorify God and enjoy Him forever. “God is most glorified in us, when we are most satisfied in Him.” He is what our souls are longing for. Until we understand that, we will continue be people who heap up possessions to fill our emptiness, or be those who are unsatisfied with life or feel insufficient because we can not keep up with the perceived success of others. Both paths lead to the same place.
Ecclesiastes 1:14 I have seen everything that is done under the sun, and behold, all is vanity and a striving after wind.
Matthew 6:19-22 Do not lay up for yourselves treasures on earth, where moth and rust destroy and where thieves break in and steal, but lay up for yourselves treasures in heaven, where neither moth nor rust destroys and where thieves do not break in and steal. For where your treasure is, there your heart will be also. The eye is the lamp of the body. So, if your eye is healthy, your whole body will be full of light, but if your eye is bad, your whole body will be full of darkness. If then the light in you is darkness, how great is the darkness!
If you’ve ever questioned the depth of God’s love or the measure of His patience, you truly need to watch this video. This short film, produced by the teaching team at Irving Bible Church (led by E. Andrew McQuitty and including Dallas Seminary professor Barry Jones) is a deeply emotional, beautifully directed, contemporary portrait of the book of Hosea. Hosea tells the story of a prophet’s deep love and unfailing commitment to his unfaithful wife. This is the allegorical depiction of the unfailing covenant love of God for His people.
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Here is a brief selection of verses from Hosea chapters 1-3 which tell the story of Hosea’s unfailing commitment to his wife.
1:2 When the Lord first began speaking to Israel through Hosea, he said to him, “Go and marry a prostitute, so that some of her children will be conceived in prostitution. This will illustrate how (God’s people have) acted (adulterously) by turning against the Lord (making other pursuits their priority, idolizing temporal earthly gain, and) worshipping other gods.”
2:2 (Hosea tells his children) “Plead with your mother, plead…that she put away her whoring…and her adultery…3 (otherwise I will) strip her naked and make her as in the day she was born (publicly exposed and helpless)…5…she…has acted shamefully. For she said, ‘I will go after my lovers, (and sell myself to them to attain all I need)’ 7 She shall pursue her lovers…but shall not find (happiness, nor her needs met by) them. Then she shall say, ‘I will go and return to my first husband, for it was better for me then than now.’ 13 And I will punish her for…she…adorned herself with her ring and jewelry, and went after her lovers and forgot me…”
14 “(Then), behold, (I will forgive her) I will allure her, (I will show her mercy) and speak tenderly to her (and win her back). 15 And there I will give her…a door of hope. And there she shall answer as in the days of her youth…16 “And…will call me ‘My Husband,’…18 And I will make…a covenant (promise) on that day…and I will…(enable her) to lie down (unafraid in peace and) in safety 19 …(with me) forever…in righteousness and in justice, in steadfast love and in mercy. 20 I will be faithful to (her) and…(she will be) mine…
3:1 And the Lord said to (Hosea), “Go again, love a woman who is loved by another man and is an adulteress, (this is how) the Lord loves (His) children…
Hopefully this helps you understand the depth of the love and commitment that God has for His children, and how our sinful behavior and our rejection of God truly appears from a third person perspective. I find it difficult to watch this video without feeling a strong need to repent and run to God. Despite our continuing to ignore Him, and our refusal to obey Him, He continues to pursue us to the ends of the Earth. He has not given up on you and is waiting with open arms for your return to Him. Ask for His forgiveness…He will forgive you. God is love.
Many in the realm of science have accused Christians of being simple minded people who, rather than theorize, use the Bible to fill in the gaps where there are questions about the origins of the universe and the beginnings of life on Earth. I present to you a Christian who is far from simple minded:
Dr. Ben Carson, director of pediatric neurosurgery at Johns Hopkins Hospital is a public speaker whose genius yet common sense application of the Bible has propelled him into the national spotlight. Many evangelicals and conservatives are urging him to run in the next Presidential Election. Carson quickly explains in this video why he believes it takes more faith to believe in scientific theories than in God as our intelligent designer.
Carson was raised by a single mother who dropped out of school in the third grade. She could not read for much of her life. Carson struggled academically throughout elementary school. After his mother reduced his television time and required him to read two books a week and produce written reviews, he started to excel. He went on to earn a degree from Yale University (now an Emeritus Fellow), and graduated from University of Michigan Medical School. He decided to become a doctor after hearing stories of Christian missionary doctors and their ability to heal people physically, mentally, and spiritually. At age 33, he became the youngest major division director in Johns Hopkins history. In 2008, the White House awarded Carson the Presidential Medal of Freedom, the nation’s highest civilian honor. Carson has been awarded 38 honorary doctorate degrees and dozens of national merit citations.
Carson is making waves these days for the phenomenal speech he gave earlier this year at the National Prayer Breakfast. In this speech he was highly critical of our current government leadership. With President Baraka Obama sitting only two chairs away, Carson called out several national issues, and offered his own solutions for the troubles facing our nation.
In 1987, Carson made medical history by being the first surgeon to successfully separate conjoined twins – joined at the back of the head. The procedure required a 70-member surgical team that worked 22 hours, and was able to successfully separate the twins. These twins have since survived independently.
Ben Carson’s story has become the subject of a movie called Gifted Hands – The Ben Carson Story, in which he was portrayed by Cuba Gooding Jr., as well as being the subject of a TV documentary. Ben Carson shows that not all Christians are simple minded people, incapable of comprehending science, rather intelligent people who understand the need for faith in Jesus Christ.
Did you know Christians have fun? I did…I just didn’t know we did it in front of each other.
That was my thought the first time I saw these guys. I’m kidding about Christians having fun. Of course we have fun! At least I do. I can tell you with certainty that these guys do too, and aren’t afraid to do it in front of anyone. Why are some of us so rigid that we give the impression that our faith makes us a total buzz-kill? Let me tell you, when it comes to doctrine, I’m practically a Puritan, but even this Baptist (Reformed Baptist) loves to dance…and sing…especially for the LORD. Not only do I do it because I love to have fun, but I do it because it is biblical.
Psalm 100:1 Make a joyful noise to the Lord, all the earth!
2 Serve the Lord with gladness!
Come into his presence with singing!
Psalm 149:3 Praise His name with dancing
Family Force 5 has been somewhat maligned for not including a message about Jesus every song. In my opinion it’s a shame because they have clean music that is free from profanity and obscenity, they are openly professing Christians, and they proclaim the gospel at all times. When I saw them live, they shared the gospel of Christ between nearly every song.
These are guys that have a heart for Christ, that are going out into the world and sharing the Good News with people who aren’t going to lend their ear to your local Youth Pastor….ie on The Warped Tour. They are also big supporters and heavily involved in working with the NGEN Christian Radio Network.
It is not often that an openly Christian music group, who proclaims the gospel, and holds to real Christian values gains the respect of young secular music fans. These guys are missioning right here at home amongst our nation’s youth, and I believe that should be celebrated.
Mind equals blown. This is must see. In an attempt to appeal to local youths, C3 Church in San Diego decided to make their Youth Ministry more appealing to newcomers by trying on something worldly…bringing Jesus down from the cross to bust out the Harlem Shake.
Al B, the inventor of the Harlem Shake is quoted saying that the dance is “a drunken shake…it’s an alcoholic shake, but it’s fantastic, everybody appreciates it.” He said it comes from the ancient Egyptians and describes it as what the mummies used to do. Pretty hard to align that with scripture.
The Founder of C3 Church, Phil Pringle, had this to say to the C3 congregation in San Diego: “DON’T you DARE criticize and pull down your pastor or anybody else around here! If you want to do that, just go now! We’re having too much fun to have the critics and the miserable people around!”
Note the opening words of the song…”Con Los Terroristas”…translated to English says…”With the Terrorists.” I guess nobody bothered to research the song they chose to represent their youth group. Discernment is each Christian’s responsibility, as it is also the responsibility of the entire church body as a whole to teach and rebuke brothers and sisters so that we all may learn and grow and walk in humble righteousness with our LORD. Scripture says, better is open rebuke than hidden love (Proverbs 27:5), and, as for those who persist in sin, rebuke them in the presence of all (1 Timothy 5:20). Jesus said, “If he refuses to listen even to the church, let him be to you as a heathen man and a tax collector. (Matthew 18:17)” It seems discernment pretty well went out the window here, and more troubling is that this is a growing trend among many new churches…tossing sound biblical teaching out the window in exchange for entertainment that will draw a crowd. Ultimately we must discern what is good by asking ourselves the simple question, “Does this glorify God?” It is important that we encourage our brothers and sisters to deny worldly acts, and unify the body of Christ in a way that represents Him with love and respect. Therefore be imitators of God, as beloved children (Ephesians 5:1).
Romans 12:2 Do not be conformed to this world,[a] but be transformed by the renewal of your mind, that by testing you may discern what is the will of God, what is good and acceptable and perfect.
James 4:4 You adulterous people! Do you not know that friendship with the world is enmity with God? Therefore whoever wishes to be a friend of the world makes himself an enemy of God.
1 John 2:15 Do not love the world or the things in the world. If anyone loves the world, the love of the Father is not in him. 16 For all that is in the world—the desires of the flesh and the desires of the eyes and pride of life[c]—is not from the Father but is from the world. 17 And the world is passing away along with its desires, but whoever does the will of God abides forever.
Is Angie Miller the next in a developing lineage of American Idol Contemporary Christian music stars?
“You Set Me Free” is an original song written and performed by Angie Miller
It is no secret that American Idol has proven itself a breeding ground for highly successful pop stars and country music stars alike, but there may be a new trend growing. Last year Colton Dixon finished 7th on American Idol season 11. Dixon has gone on to release his debut album, A Messenger, which peaked at #1 on Billboard’s Christian & Gospel album charts, and #15 on Billboard’s Top Top 200.
“You Are” as performed by Colton Dixon and his sister Schyler
If you’ve been watching this season you already know there is another Contemporary Christian star being born. If you aren’t an Idol watcher, I want to call your attention to Angie Miller. Miller is currently a top 4 finalist on Idol Season 12. In her signature style, seated at the piano, Angie has been belting out faith based ballads for weeks. As Randy Jackson says, “Angie is in it to win it.”
Before her American Idol debut, Miller served as a lead singer in the worship band at Remix Church in Salem, MA. I find it dually exciting to see world class talents entering into the genre of Christian music, and to also see the American Idol stage exposing its millions of viewers to Christian performers each week.
As a means to demonstrate the riches of His love and mercy to me, the LORD recently permitted the devil to extend his hand to tempt me. I found myself confronted with an old familiar foe. As Jesus, starving in the desert, demonstrated by rejecting the devil’s temptation of a loaf of bread, sin on its surface does not always appear a bad thing. Sometimes on the surface the devil, in his powers of deceit, makes sin appear not only enticing, but healthy, as if it is something for our good. However, when anything comes with the devil’s temptation, or leads to a dark place, it becomes deadly. By the intercession of the Holy Spirit we receive the discernment of good and evil, and I recognized the devil at work deep in the chambers of my mind. Fearing my flesh is weak, and knowing my thoughts were betraying me, I turned faithfully to the LORD and cried out in prayer. I pleaded He deliver me from this temptation and that He keep me far from the evil one.
This experience is so well represented by Trip Lee in one of my favorite songs, “Fallin'”
In a demonstration of His awesomeness, later the very same day, the LORD brought about events that caused this temptation to turn and flee from me. This was not by any work of my own, as I failed in mustering the strength to make war with this sin. This was His answer to my prayer. It was amazing to watch the hand of the LORD at work in my life as the Spirit delivered me from the old familiar snare…just as the Word tells us He will. It was something spectacularly touching for my heart to witness, and I pray you will experience and recognize the same loving acts of the LORD in your own walk.
Being reborn, does not mean we are now perfect. All Christians still struggle with sin, but we no longer have to face temptation alone. We must recognize our fallen nature and our inability to live righteously apart from the Lord. It is by vain conceit we are deceived in thinking we can overcome sin and wickedness on our own. Blessed are the poor in spirit, for theirs is the kingdom of heaven (Matthew 5:3). The Lord loves when we raise our struggles in prayer. He longs for us to come to Him with a broken spirit and place our dependence on Him. When we do this, He will deliver us from evil, for He is a God of tremendous love and great mercy! And, when we do fail, if we turn to Him in true repentance, acknowledging our need for his guidance over our life, He is quick to forgive. May the Lord bless you, and keep, you and hold you in the palm of His hand…far from the temptations of the evil one.
Phillipians 4:13 I can do all things through Christ who strengthens me.
Psalm 23:1 The LORD is my shepherd; I shall not want. 2 He makes me to lie down in green pastures; He leads me beside the still waters. 3 He restores my soul; He leads me in the paths of righteousness for His namesake.
1 Corinthians 10:13 No Temptation has overtaken you that is not common to man. God is faithful, and he will not let you be tempted beyond your ability, but with the temptation he will also provide the way of escape, that you may be able to endure it.
The Pilgrim’s Progress from This World to That Which Is to Come is a Christian allegory written by Puritan author John Bunyan in 1678. Bunyan had little education, but his novel is regarded as one of the most significant works of Christian Literature. Pilgrim’s Progress is the second most popular book of all time (#1 being the Bible). The story follows the journey a Christian goes through on the path to deliverance. Below is the modern movie adaptation released in 2008.
Bunyan wrote this novel based on a dream he had while imprisoned for holding religious services outside of the Church of England. The Church of England along with the Roman Catholic Church spent many years oppressing and executing Protestant Christian Reformers who sought to separate the government rule from the church, reform unbiblical traditions and church doctrines, and make the Bible available to every man to read.
The short answer…YOU. Probably more than you realize.
Just like man cannot live on bread alone, Christians seeking to know the LORD cannot live on the New Testament alone. “Man does not live on bread alone, but by EVERY WORD that comes from the mouth of God.” And how convenient is it then that, to my point, Jesus, here in Matthew 4:4, actually quotes the Old Testament scripture Deuteronomy 8:3. Living under New Covenant Grace, the promise of salvation through faith in Christ, something that is often overlooked by Christians is that Christ’s Church does not stand without the building blocks of the Old Testament. Together, we believers are His house, built on the foundation interlocking the apostles (New Testament), and the prophets (Old Testament). And the cornerstone is Christ Jesus himself. (Ephesians 2:20)
Not convinced yet? The New Testament contains 352 direct quotations, 613 allusions, and 4,105 passages reminiscent of Old Testament scripture. More than 10% of the New Testament is made up of Old Testament Scripture. (bible-researcher.com) This is all the more impressive when one considers that copies of the Old Testament were scarce at this time, and the majority of the New Testament teachings, those predominantly quoting the Old Testament, come from a walking rabbi, a man writing letters from prison, and a man exiled to live alone in an island cave. Of course we know all Scripture is breathed out by God (2 Timothy 3:16) so it should make sense that it is cohesive.
For what it’s worth, I will add there are 0 New Testament references to the Inter-testament Apocrypha which claims itself not to be the inspired Word of God, but remains in the Catholic Bible.
So why can’t we just stick to the New Testament if it already contains the important parts of the Old Testament? Let’s be straight…the New Testament references the Old Testament, it does not tell the story, nor capture the message of the Old Testament on its own. I’d go so far as to say that the New Testament references the Old Testament so frequently that it is not possible to fully interpret or capture the real depth of what is being said in the New Testament without knowing the citations being referenced. Not knowing the context surrounding these quotations removes a great deal of the vitality from the points being made in the New Testament scripture. Further, by not reading the Old Testament we cannot truly grasp the bigger picture at work in the Bible…the upper story…God’s plan for man playing out from Genesis to Revelation. When we understand the relationship rightly between the Old and New Testaments we see that God is unchanging. He is a God of love, working a master-plan through a contiguous series of covenants each building on the previous…executing a flawless and cohesive blueprint to develop a remnant of glorified people with which to share eternity….all for His pleasure and His glory.
The general principles at the heart of each of the covenants apply to all God’s elect, those living both before and after Christ, and Christ is the focal point of the plan that is God’s redemption story. The ancient Israelites, and all Old Testament scripture, point forward in time alluding directly to Jesus Christ. Examples: Moses is symbolically tied to Jesus in such a wealth of ways it requires another post (see Moses points to Jesus post below). The Passover lamb is an allusion to Jesus as both were sacrificed during Passover (Easter) for atonement for sin. The Israelites applied the blood of the Passover lamb to the door frames of their homes, and in so doing received protection against the angel of death. 40 years later, Rahab the prostitute, a gentile from Jericho who expressed faith in the God of Israel and aided the Jews in the planning of their conquest of her city, was symbolically given a scarlet cord to hang from the window frame of her home so that her family would be passed over as the Jews slayed every man, woman, and child of Jericho. This was symbolic of the lambs blood at Passover, and both Rahab’s chord and the blood of the pass over lamb allude to the blood of the sacrificed Christ that God uses to paint the door frames of each believer’s heart to protect us from eternal death.
Another wonderful allegory of the Old Testament is the story of David and Goliath. In this story we are not, as many wrongly fantasize, David standing up to our fears and oppressors defeating Goliath…No, in this story, David is not you or I, but he is Jesus, the meek and humble shepherd. Goliath is Satan. And you and I? We are the nation of Israel, scared, frightened, facing imminent death at the hands of our enemy. No match for Goliath, no match for the devil, but then, saved by our unassuming King. The Old Testament is full of these allegorical allusions. Just read the story of Abraham, who at the LORD’s instruction, goes to sacrifice his son, believing the LORD has the power to raise his son from death. (Hebrews 11:19) Upon his acting in faith, an angel stops Abraham, at which point Abraham does, in a way, receive his son back from death. The many parallel events and prophecies of the Old Testament specifically demonstrate the hand of God at work in every event, and indicate there is a savior coming.
So, I’ve established the Old Testament’s tie to Christ. Now also see that conversely, New Covenant Age Christians point back to the old covenants. The LORD, the God of Abraham, has brought us into the Abrahamic Covenant, into His spiritual family. We are now the spiritual children of Abraham. The people God promised would be as many as sands of the sea who would worship Him. Despite the old covenants being made specifically with the Israelites, the Gentiles have been grafted into the church of God’s elect…the spiritual nation of Israel, which contains both the pre-Christ Jews and the Christians after Christ (Romans 11).
In the Old Testament, Moses was given the Mosaic Covenant…The Law. He was also given very specific instruction for building a Tabernacle where sacrifices would be made and where God would reside amongst His people. Hebrews 8:5 tells us specifically that the instructions for the Tabernacle and the furniture within it are a shadow of the things of heaven. Also, in the same way the LORD gave Moses The Law and appointed High Priests to offer gifts and sacrifices to atone for the peoples’ sin. This too was a shadow of the heavenly law, and the way sin is handled by God. In the New Testament, when Jesus came, His ministry professed the true Heavenly Law, and Jesus became God’s heavenly sacrifice on the altar. In sacrificing His son, God created a New Covenant, the New Testament, in which He now impresses the knowledge of Himself and His laws onto the hearts and minds of His chosen people (by way of the Holy Spirit). In Romans chapters 9 and 10 the Apostle Paul tells us that just as God elected his chosen people in the Old Testament, in order that His purpose of election might continue, not because of works but because of him who calls, God calls his elect to follow Christ. And by the sacrifice of Christ, His heavenly lamb, all sins past, present, and future are forgiven. By impressing His laws on our hearts and minds, the regenerated Christian’s heart bears the fruits of The Spirit. And while we are still sinful and repentant people, undergoing a progressive process of sanctification, the intent of our hearts is always to keep Christ’s Commands, and Christ’s Commands adhere to, and further go beyond, the principle intent of the Mosaic Law and the 10 Commandments given to the Israelites.
Hopefully this has helped you see that both the Old and New Testaments depend heavily on each other to make one complete faith…a work of many parts that all point directly to Christ. When we follow the common thread woven through the Old and New Testament we see God’s word sewn together in one cohesive plan, unfolding exactly as it was developed from the creation of the world. God has always chosen and granted salvation to His elect, and has always punished the wicked. The names of God’s chosen were always written in the book of life, and the lamb was slain from the creation of the world (Revelation 13:8) because God knew the end from the beginning. We see God is every bit the omnipotent, all sovereign, powerful and eternal God that His Word says he is. It becomes undeniably clear He knew each event from the start. He devised a perfect and complete plan, and then breathed the entire plan through the pens of many hands. Thus He has given us a masterfully developed book by which anyone who inquires with all their heart will receive the answers they seek (Jeremiah 29:13). So don’t neglect the Old Testament…we can never fully know where we’re going if we don’t know where we’ve come from.
Moses was the most important person in the Jewish faith until the arrival of Christ. Below I will lay out a good portion of the similarities of Moses and Christ, and why the parallels are important to see.
Moses points to Jesus
Hebrews 3:5 “Moses was faithful as a servant in all God’s house,”[a] bearing witness to what would be spoken by God in the future. 6 But Christ is faithful as the Son over God’s house. And we are his house, if indeed we hold firmly to our confidence and the hope in which we glory.
Moses born an Israelite = Jesus born an Israelite
Moses spends his childhood in Egypt = Jesus spends His childhood in Egypt
Moses fled from the king who wanted to kill him as a baby = Jesus fled King Herod to Egypt as a baby
Moses born under foreign dominion by Egypt = Jesus born under foreign dominion by Rome
Moses was adopted = Jesus was adopted
Moses stepped down from royalty to be an Israelite = Jesus was lowered from heaven to an Israelite
Moses spends 40 days on Mount Sinai preparing to deliver The Law = Jesus Spends 40 days in the desert preparing to deliver the Heavenly Law
Moses spends 40 years in the desert = Jesus spends 40 days in the desert
Moses was a shepherd = John ch 10 Jesus calls himself the great shepherd
Moses called to free Israelites from Bondage = Jesus frees us from bondage of sin
Moses performs Miracles = Jesus Performs Miracles
Moses first miracle shows dominion over the snake (his staff) = Jesus first miracle he shows dominion over the devil (snake), not succumbing to temptation
Moses heals his leprous hand = Jesus heals leprosy
Moses’ plagues = Jesus plagues of Revelation
water to blood = Revelation 16:3, frogs=Rev 16:13, boils= Rev 16:2, hail=Rev 16:21, locusts= Rev 9:1, darkness = Rev 16:10, angel of death = Rev 6:7
Jesus chose the passover meal for the Last Supper
Passover blood of lamb saves Israelites = Blood of the lamb christ saves God’s believers
Blood on the door frame seals protection = Christ blood is painted on the door frame of believers hearts for our protection
Red Sea parts and people access God’s holy land = Temple curtain torn and people given access to the Holy of Holy’s
People get to the other side of the red sea and sing the song of Moses = Revelation 15:2 a sea of fire by which all the people of God stand by victorious and sing the song of Moses
Moses gives the people clean water = Jesus is the living water
Moses gives them Manna, bread from heaven = Jesus is the bread from Heaven, the true Manna
Moses goes to the mountain to the get the law = Jesus gives a new law in the sermon on the Mount
People try to stone Moses in Exodus 17 = People try to stone Jesus in John 8
Moses picks 12 men to go search the Holy land = Jesus picks 12 Apostles
Moses picks 70 leaders = Jesus sends out the 70
Israelites can’t go to the promise land until Moses dies = Christians couldn’t go to our promised land without the death of Christ
Moses left Joshua to lead the people = Jesus left the Holy Spirit to lead His people
Moses people were sealed = Jesus’ people will be sealed…Exodus 13:16 And it will be like a sign on your hand and a symbol on your forehead that the Lord brought us out of Egypt with his mighty hand.” = Revelation 7:3 “Do not harm the land or the sea or the trees until we put a seal on the foreheads of the servants of our God.”
Now that we have established a parallel of the two men We can parallel the Exodus stories. As the bible is one big story of little stories that repeat over and over, The Exodus story is the prime example of what the new Exodus (the end times/Revelation) will look like. Jesus is our Moses who will bring plagues upon the world (in Revelation 16), free us from the bondage of sin, lead us wandering in the desert of life so that we can learn the necessary sanctifying lessons of glorification, and take us through the great sea that looks like sure doom (tribulation) and into our Promised Land in eternity.
You see…Moses was the Jews deliver, and Jesus is ours.
Jesus said love. He also said, “Do you love me? Then feed my sheep. Go therefore and make disciples of all nations…teaching them to observe all that I have commanded you.
I was recently in a Bible study where the pursuit of knowledge (in God’s Word) was called into question as if it was an unjust, or misguided pursuit. It was painted in some way negative or less than paramount.
The basis, being that Jesus commanded us to love, and our loving others, by our actions, should take precedent over the pursuit of His Word, or the teaching of the actual meaning of His Word.
While Love is of the highest importance, before we can actually share Christian Love, we must understand what Christian Love is. We must also recognize that the transformation of the heart comes not by our own efforts but by the supernatural work of the Holy Spirit. A work that occurs in us by our engagement in scripture. The Holy Spirit blesses each of us in different ways and at this time I feel it appropriate to defend what the Apostle Paul calls the Holy Spirit’s Gift of Knowledge (1 Corinthians 12).
Below are some…not all…examples of why we should fear the Lord, and why it should drive our unquenchable thirst for knowledge of the Word. Some, believe the word “fear” in the Bible is meant to be interpreted as respect. Let me preface, that I will agree with you if your respect is so emotionally stirring that it causes trembling (Phillipians 2:12, 1 Corinthians 7:15), and you are cognizant of the words of Christ, “Fear him who, after your body has been killed, has authority to throw you into hell.” (Luke 12:5) Personally, for me, that evokes fear in the literal sense.
So, why should we be obsessed with correct understanding of the Word, and why should we uphold the Word’s proper interpretation relentlessly.
Proverbs 1:7 The fear of the Lord is the beginning of knowledge, but fools despise wisdom and instruction.
Job 28:28 And he said to the human race, “The fear of the Lord—that is wisdom, and to shun evil is understanding.”
Luke 12:4 Christ said: I tell you my friends, do not be afraid of those who kill the body and after that can do no more, but I will show you whom you should fear: Fear Him who after your body has been killed, has the authority to throw you into hell.
Leviticus 19:17 “‘Do not hate a fellow Israelite in your heart. Rebuke your neighbor frankly so you will not share in their guilt.
Proverbs 28:23 Whoever rebukes a person will in the end gain favor rather than one who has a flattering tongue.
Luke 12:8 “I tell you, whoever publicly acknowledges me before others, the Son of Man will also acknowledge before the angels of God. 9 But whoever disowns me before others will be disowned before the angels of God.
Leviticus 5:1 “‘If anyone sins because they do not speak up when they hear a public charge to testify regarding something they have seen or learned about, they will be held responsible.
Proverbs 15:14 The discerning heart seeks knowledge, but the mouth of a fool feeds on folly.
Proverbs 30:5 “Every word of God is flawless; he is a shield to those who take refuge in him.6 Do not add to his words, or he will rebuke you and prove you a liar.
1 Corinthians 12:4 There are different kinds of gifts, but the same Spirit distributes them. 5 There are different kinds of service, but the same Lord.6 There are different kinds of working, but in all of them and in everyone it is the same God at work.7 Now to each one the manifestation of the Spirit is given for the common good. 8 To one there is given through the Spirit a message of wisdom, to another a message of knowledge by means of the same Spirit, 9 to another faith by the same Spirit, to another gifts of healing by that one Spirit, 10 to another miraculous powers, to another prophecy, to another distinguishing between spirits, to another speaking in different kinds of tongues,[a] and to still another the interpretation of tongues.[b] 11 All these are the work of one and the same Spirit, and he distributes them to each one, just as he determines.
Matthew 4:4 4 Jesus answered, “It is written: ‘Man shall not live on bread alone, but on every word that comes from the mouth of God.’[a]”
In the beginning was The Word and the word was God. The word of God is our life blood. It is how the Lord communicates to us. If knowledge of the Word is not my gift of the spirit, then it is unquestionably my passion. It burns inside me beyond my control. I would never deny this precious gift, for any man for any reason, nor would i ever attempt to control it lest I deny the work God has laid before me to walk in. The Bible is the Word of God. Every word of it. It is not to be added to, or we will be proven liars. It is not to be tampered with or distorted. This is why we must know it and understand it rightly, and lean not on our own understanding…for there is no knowledge or wisdom that comes from man. Wisdom and knowledge begin with God. We do not love, but hate anyone we don’t share The Word with. This is why we must preach, why we must teach, and why we must correct incorrect doctrine. The discerning heart seeks knowledge, but whoever ignores correction leads others astray. The bible says that no action of our own and no convincing of man’s own will lead anyone to Christ, but we are to preach the Truth and it will be received by those hearts the Lord has prepared for its receiving, by his grace, by his sovereign will. Salvation is by no works of man so no man may boast. All glory in the saving of souls is God’s. We are just the vessels He is filling to be used as the vehicle for the delivery of His word by His will. If we love people it can not be by tolerance, by which we actually betray them, but by presentation of the one who IS love to them, Christ. To do this, we must rightly know Him, and listen to Him…He is the Word. Further, we have learned about Him, and it is a sin not to testify to what we know. There are many charges the world makes against Him…some charge Him a blasphemer, atheists charge Him a liar. It is not a good enough excuse to be scared. It is not a good enough excuse to be politically correct, or lovingly accepting of everyone. If you love someone with Christian love, you will present the gospel to them in hopes they will receive it and be saved from eternity in hell…you would not support them in their march toward damnation. Christ said man is not the one to be feared, but God…just go, just preach. And when you do, do so correctly. Timothy, Titus, James, and Peter all teach that any teaching that is not sound in doctrine would be better left not done at all. To teach properly we must know the Word. Incorrect doctrine confuses faith. Jesus commands we teach His Word…and those who teach will be judged more strictly. By fear of the Lord we should find the pursuit of knowledge of God’s Word to not only be just, but paramount to our walk in faith and to the application of our love as Christians.