O. B. Frothingham & The Spirit of the Age

“The interior spirit of any age is the spirit of God and no faith can be living that has that spirit against it. No church can be strong except in that alliance. The life of the time appoints the creed of the time and modifies the establishment of the time.”

O. B. Frothingham

Note first when OBF speaks of “God” he is not speaking of the Christian God but is speaking of man as God. It is man who creates the spirit of the age and so it is man who is Frothingham’s God.

Second, we would offer that this explains the current condition of the “Conservative” church today. The “conservative” Church is in alliance to one degree or another with Cultural Marxism, since Cultural Marxism is the spirit of the age. This quote also explains that rabid hatred for Theonomy in the Church because theonomy always pushes back against the spirit of the age. As the Church is infected with the spirit of the age the Church hates theonomy.

This quote also explains the rise of the Church growth movement and then after that the rise of the Emergent Church. They are both reflections of Christianity as syncretized with a Cultural Marxism which is now the spirit of the age.

Frothingham gives us a classical definition of humanism. If there is no God and no divine law word then if the Church wants to prosper it must yield to the Spirit of the age — a spirit defined by sovereign man’s will. This quote is also a pledge of allegiance to philosophical existentialism which teaches that existence precedes essence, which is to say that man has no nature and as such man can, at any moment, completely remake himself in to whatever he wants himself to be. Man has no “ought” in his life from above or from his past to which he is required to conform. He is a totally free being without constraints. All that exist is the existential moment and this moment is uninfluenced by any sense of oughtness … by any sense of what has gone before … by any sense of outside norms. Because of this existentialism that Frothingham identifies man takes up the great Luciferian commandment of “Do What Thou Wilt,” and if man will not take up this existentialism/humanism man will be left to be solitary swimming against the cultural current and too often likewise alone in the modern church. He will be as Bunyan’s “Pilgrim” in the classic “Pilgrim’s Progress.”

This kind of philosophy gives us what has been called “the religious spirit of transgression,” but it can only be known as such by those who have not quaffed from this spirit. This is so because even the idea of “transgression” can only be spoken of by those who have a standard beyond and/or above them. Those who embrace this Frothingham philosophy cannot speak of “transgression” because they have no objective measure for what is in bounds morally and what is out of bound morally. The only time modern man can speak of transgression  is when someone commits the sin of not transgressing.

All of this means that for modern man to be religious today he must be one who is determinedly non-Christian. He must be the man who breaks every commandment of God. He must be the man who forswears any taboo of the past that was based on Christian reasoning and/or tradition. This means the religious people in our culture today, per the Frothingham quote, are the Feminists, the sexual perverts, the George Floyd rioters and those who supported them. The deeply religious people of our age are those who overthrow the faith once and forever delivered unto the saints in favor of rainbow flags, illegal immigration, Lesbian Bishops, and new creeds like the Cultural Marxist Belhar Confession.

For our modern deeply Frothinghamian religious age, it is the case that the more wicked a person is, by the previous standard of Christianity, the greater their faith is seen to be and the more intensely is their religious commitment exhibited. This means that the flaming sodomite, the proud surgically created hermaphrodite, the militant feminist are some of the most deeply devoted religious people you will ever meet. It’s just that their religion is the religion described in the Frothingham quote. These are folks living out the religious creed of their time.

In all this we are reminded, as Christians, that when we dip into this mindset, or give in an inch to this Spirit of the Age we are at that moment committing celestial treason. We have joined in high rebellion against the God of the Bible. When we insist that the Church must move in the direction of this new religion or must be sympathetic with these religious adherents of this different faith, we at that point denying the truth that the Church is the pillar and ground of truth.

We are thus living in an age where the question that demands being answered is, “Who will live more consistently in terms of their faith?” One has to give a tip of the cap to the Frothingham religionists who are so dedicated to their faith that they will surgically remove body parts, who will alter their speech and dress in order to keep the commandments of their religious order, who will completely unsex themselves in order to follow their religious code of transgression.

Unfortunately, for them, all those who hate God love death and try as they may to be good little religious doobies their religion of transgression will only end in both temporal and eternal death. The Frothingham age, undergirded by anti-Christ philosophy inspired by Hegel, and Kant, before Frothingham and carried on by Sartre, Camus, and the postmodernists after Frothingham, is dying. This is a philosophy built on sand and now the waves of reality are blasting it and unsurprisingly the house is collapsing. It can not bring the blessedness and freedom it promises.

Covenantal Continuity Between OT Israel & NT Church

The Beloved of God

A. Israel Is Beloved of God
Exodus 15:13/Dueteronomy 33:3/Ezra 3:11
B. Disobedient Israel Is Not Beloved of God
Leviticus 26:28, 30/Jerimiah 12:8/Jerimiah 16:5/Hosea 9:15/Amos 9:7/Mathhew
3:7/Phillipians 3:2/1 Thessalonians 2:14-16/Titus 1:10
C. The Christians Are Beloved of God
Romans 9:25/Ephesians 5:1/Colossians 3:12/1 John 3:1

The Children of God

A. Israelites Are the Children of God
Exodus 4:22/Deuteronomy 14:1/Isaiah 1:2, 4/Isaish 63:8/ Jeremiah 31:9/Hosea 11:1
B. Disobedient Israelites Are Not the Children of God
Deuteronomy 32:5/John 8:39, 42, 44
C. The Christians Are the Children of God
John 1:12/John 11:52/Romans 8:14, 16/2 Corinthians 6:18/Galatians 3:26/Galatians
4:5, 6, 7/Philipians 2:15/1 John 3:1

The Field of God

A. Israel Is the Field of God
Jeremiah 12:10
B. The Christians Are the Field of God
1 Corinthians 3:9

The Flock of God and of the Messiah

A. Israel Is the Flock of God and of the Messiah
Psalms 78:52/Psalms 80:1/Isaiah 40:11/Jeremiah 23:1, 2, 3/Jeremiah 31:10/ Ezekiel
34:12, 15, 16/ Micah 5:4/ Zechariah 10:3
B. The Christians Are the Flock of God and of the Messiah
John 10:14, 16/Hebrews 13:20/1 Peter 2:25/ 1 Peter 5:2, 3

The House of God

A. Israel Is the House of God
Numbers 12:7
B. The Christians Are the House of God
1 Timothy 3:15/Hebrews 3:2, 5, 6/Hebrews 10:21/1 Peter 4:17

The Kingdom of God

A. Israel Is the Kingdom of God
Exodus 19:6/1 Chronicles 17:14/ 1 Chronicles 28:5
B. Disobedient Israel Is Not the Kingdom of God
Matthew 8:11, 12/Matthew 21:43
C. The Christians Are the Kingdom of God
Romans 14:17/1 Corinthians 4:20/Colossians 4:11/Revelation 1:6

The People of God

A. Israelites Are the People of God
Exodus 6:7/Deuteronomy 27:9/2 Samuel 7:23/Jeremiah 11:4
B. Disobedient Israelites Are Not the People of God
Hosea 1:9/Jeremiah 5:10
C. The Christians Are the People of God
Romans 9:25/2 Corinthians 6:16/Ephesians 4:12/ Ephesians 5:3/2 Thessalonians 1:10/
Titus 2:14

The Priests of God

A. The Israelites Are the Priests of God
Exodus 19:6
B. Disobedient Israelites Are Not the Priests of God
1 Samuel 2:28, 30/Lamantations 4:13,16/Ezekiel 44:10, 13/Hosea 4:6/Malachi 2:2, 4,
8, 9
C. The Christians Are the Priests of God
1 Peter 2:5, 9/Revelation 1:6/Revelation 5:10

The Vineyard of God

A. Israel Is the Vineyard of God
Isaiah 5:3, 4, 5, 7/ Jeremiah 12:10
B. The Christians Are the Vineyard of God
Luke 20:16

The Wife (or Bride) of God

A. Israel Is the Wife (or Bride) of God
Isaiah 54:5, 6/Jeremiah 12:10
B. Disobedient Israel is Not the Wife (or Bride) of God
Jeremiah 3:8/Hosea 2:2
C. The Christians Are the Wife (or Bride) God
2 Corinthians 11:2/Ephesians 5:31, 2

The Children of Abraham

A. The Israelites Are the Children of Abraham
2 Chronicles 20:7/Psalms 105:6/Isaiah 41:8
B. Disobedient Israelites Are Not the Children of Abraham
John 8:39/Romans 9:6, 7/Galations 4:25, 30
C. The Christians Are the Children of Abraham
Romans 4:11, 16/Galatians 3:7, 29/Galatians 4:23, 28, 31

The Chosen People

A. The Israelites Are the Chosen People
Deuteronomy 7:7/Deuteronomy 10:15/ Deuteronomy 14:2/Isaiah 43:20, 21
B. Disobedient Israelites Are Not the Chosen People
Deuteronomy 31:17/ 2 Kings 17:20/ 2 Chronicles 25:7/Psalms 78:59/Jeremiah
6:30/Jeremiah 7:29/ Jeremiah 14:10
C. The Christians Are the Chosen People
Colossians 3:12/1 Peter 2:9

The Circumcised

A. The Israelites Are the Circumcised
Genesis 17:10, 13/ Judges 15:18
B. Disobedient Israelites Are Not the Circumcised
Jeremiah 9:25/Romans 2:25, 28/Philippians 3:2
C. The Christians Are the Circumcised
Romans 2:29/Philippians 3:3/Colossians 2:11

Israel

A. Israel Is Israel
B. Disobedient Israelites Are Not Israelites
Numbers 15:30, 31/Deuteromy 18:19/Acts 3:23/Romans 9:6
C. The Christians Are Israel
John 11:50, 51, 52/1 Corinthians 10:1/Galatians 6:15, 16/Ephesians 2:12, 19

Jerusalem

A. Jerusalem Is the City and Mother of Israel
Psalms 149:2/Isaiah 12:6/Isaiah 49:18, 20, 22/Isaiah 51:18/Lamentations 4:2
B. Jerusalem Is The City and Mother of Christian
Galatians 4:26/Hebrews 12:22

The Jews

A. Israelites Are Jews
Ezra 5:1/Jeremiah 34:8, 9/ Zechariah 8:22, 23
B. Disobedient Israelites Are Not Jews
Romans 2:28/Revalation 2:9/Revalation 3:9
C. Christians Are Jews
Romans 2:29

The New Covenant

A. The New Covenant Is With Israel
Jeremiah 31:31, 33
B. The New Covenant Is with the Christians
Luke 22:20/1 Corinthians 11:25/2 Corinthians 3:6/Hebrews 8:6, 8, 10

An Olive Tree

A. Israel Is An Olive Tree
Jeremiah 11:16/ Hosea 14:6
B. The Christians Are An Olive Tree
Romans 11:24

Section 2

Old Testament Verses Referring to Israel Which Are Quoted
in the New Testament As Referring to the Christians

Quote # 1: Leviticus 26:11, 12/Ezra 37:27/2 Corinthians 6:16
Quote # 2: Deuteronomy 30:12-14/Romans 10:6-8
Quote # 3: Deuteronomy 31:6/Hebrews 13:5
Quote # 4: Deuteronomy 32:36/Psalms 135:14/Hebrews 10:30
Quote # 5: Psalms 22:22/Hebrews 2:12
Quote # 6: Psalms 44:22/Romans 8:36
Quote # 7: Psalms 95:7-11/Hebrews 3:7-11
Quote # 8: Psalms 130:8/ Titus 2:14
Quote # 9: Isaiah 28:16/Romans 10:11/Ephesisans 2:20/ 1 Peter 2:6
Quote # 10: Isaiah 49:8/2 Corinthians 6:2
Quote # 11: Isaiah 52:7/Romans 10:15
Quote # 12: Isaiah 54:1/Galatians 4:27
Quote # 13: Jeremiah 31:31-34/Hebrews 8:8-12
Quote # 14: Hosea 1:10 & 2:23/Romans 9:25-26/1 Peter 2:10
Quote # 15: Hosea 13:14/1 Corinthians 15:55
Quote # 16: Joel 2:32/Romans 10:13

Section 3

Old Testament Ethical Commands to Israel Which Are Quoted
In the New Testament As Applying to the Church

Quote # 1: Exodus 16:18/2 Corinthians 8:15
Quote # 2: Leviticus 11:45 & 19:2/1 Peter 1:16
Quote # 3: Deuteronomy 5:16/Ephesians 6:2-3
Quote # 4: Deuteronomy 17:7, 19:19, 22:24 & 24:7/1 Corinthians 5:13
Quote # 5: Deuteronomy 19:15/2 Corinthians 13:1/1 Timothy 5:19
Quote # 6: Isaiah 35:3/Hebrews 12:12
Quote # 7: Isaiah 48:20 & 52:11/2 Corinthians 6:17

From The Mailbag; Why The Use Of The Term “Dissident Reformed?”

What does the phrase you use “Dissident Reformed” mean?

Nancy,

Bret responds,
Nancy ,
Greetings,Thank you for asking.

The term “Dissident Christian” is my own term really. I coined it to communicate the idea of what it meant to be Reformed before the rise of modernity in the late 18th century. It especially includes the understanding that as God alone is sovereign no magistrate in any jurisdictional sphere has the authority to flout God’s sovereignty without the anticipation that God’s people are free to directly and manfully resist the wickedness of such illegitimate magistrates should the opportunity arise. This was the course of Reformed chaps in history like John Knox, Christopher Goodman, Oliver Cromwell, the Huguenots, and the Black Robed Regiment found among our American Presbyterian founding Fathers.

Resurrection Sermon 2022

The Resurrection is the pivotal truth of Christianity. No Resurrection. No Christianity. Everything hangs on the reality and truth of the Resurrection. In the book of Acts, the two-fold Apostolic message is the Kingdom of God and the Resurrection as seen by the 24 references to Christ’s resurrection throughout the book of Acts. The Apostolic message was the message of the Resurrection.

And yet despite that fact, the Church has seemed to, in a counter intuitive fashion done odd things to and with the Resurrection.

For example, it is likely that the majority report in the Church today, if one counts the mainline Churches, is one wherein one finds a reinterpretation of the Resurrection in a way that seems obviously counter-intuitive to the Scriptural accounts and to people like us.

For example,

After denying a real biological virgin birth theologian Walter Banon wrote,

“No more do we consider the fact that the Christian Church is guided in her faith by an ever present, active Lord. (We are not) “dependent upon the realistic-materialistic conception that the same body which died on the tree of the cross after three days in the grave began to function again.”

To that another Theologian Walter Kunneth added,

“To insist upon the historic character of the resurrection has the result of objectifying it, … that means… that the assertion of its his­toricality leads to an irresistible process of dissolution, which omi­nously threatens the reality of the resurrection itself. “

Kunneth is saying here that if we consider the Resurrection historical the way that we consider the landing of the Mayflower historical we are led to a position where the Resurrection is threatened.

Mennonite theologian Gordon Kaufmann lets us know that “these alleged appearances were, in fact, a series of hallucinations”  and that “Contemporary belief… will not necessarily involve the conviction that the crucified Jesus became personally alive again.”

These are all expressions growing out of the thought of Karl Barth who taught that “If there is to be a genuine hope on the basis of Christ’s resurrection, this can only be if orthodoxy with all its rationalizations be brushed aside.”

In cases like this, we just have to understand that many if not most so-called educated self-referenced Christians in terms of sheer numbers approach the Scripture with an anti-Supernatural bias or failing that in order to protect the Resurrection seek to place the Resurrection in a realm where it can not be verifiable and in so doing make the apprehension of it completely subjective.

But that is not Paul’s thought here in I Corinthians. St. Paul does not argue that the apprehension of the Resurrection is completely subjective. He argues the Resurrection is objectively historically true.

I Cor. 15 Now, brothers and sisters, I want to remind you of the gospel I preached to you, which you received and on which you have taken your stand. By this gospel you are saved, if you hold firmly to the word I preached to you. Otherwise, you have believed in vain.

For what I received I passed on to you as of first importance: that Christ died for our sins according to the Scriptures, that he was buried, that he was raised on the third day according to the Scriptures, and that he appeared to Cephas,[b] and then to the Twelve. After that, he appeared to more than five hundred of the brothers and sisters at the same time, most of whom are still living, though some have fallen asleep. Then he appeared to James, then to all the apostles, and last of all he appeared to me also, as to one abnormally born.

St. Paul, under the inspiration of the Holy Spirit basis the reality of the resurrection upon the historical record. Upon the objectivity of its truth. He does what any good lawyer does. First he calls in the documented record and then he call in the witnesses to substantiate the record.

His first appeal is to the documentation. The Scripture is appealed to as the primary basis of His authority. St. Paul speaks of Christ that He was raised on the third day according to the Scripture. Paul’s first appeal is to the Scripture record. And of course we see Scripture give testimony to this repeatedly;

Psalm 16:10

Because you will not abandon me to the realm of the dead, nor will you let your faithful one see decay.

 

Peter touches this Psalm in Acts when he says; “Brothers, I may say to you with confidence about the patriarch David that he both died and was buried, and his tomb is with us to this day. Being therefore a prophet, and knowing that God had sworn with an oath to him that he would set one of his descendants on his throne, he foresaw and spoke about the resurrection of the Christ, that he was not abandoned to Hades, nor did his flesh see corruption (Acts 2:29–31).

Peter taught that, because David was a prophet who knew God would one day set one of his descendants on his throne and continue David’s rule through him (2 Samuel 7:11–12, 16), David was prophesying his future descendent, who would be the Messiah (Isaiah 11:1–4). Because God would not abandon this descendant’s soul to Hades (or Sheol, that is, the realm of the dead), nor let his flesh see corruption, he must have died1 and then been resurrected before his body could decay. In this way, David was indeed prophesying the resurrection of the Messiah here.

With that reasoning in our minds then we can read other Psalms and hear the resurrection prophesied from Scripture;

Psalm 49:15
But God will redeem my life from Sheol, for He will surely take me to Himself. Selah

Psalm 86:13
For great is Your loving devotion to me; You have delivered me from the depths of Sheol.

Then we have the one who was the Scripture Incarnated … the Lord Jesus Christ;

From that time Jesus began to show his disciples that He must go to Jerusalem and suffer many things from the elders and chief priests and scribes, and be killed, and on the third day be raised. (Matthew 16:21 ESV)

Matthew 12:40
For as Jonah was three days and three nights in the belly of the great fish, so the Son of Man will be three days and three nights in the heart of the earth.

Matthew 17:9
As they were coming down the mountain, Jesus commanded them, “Do not tell anyone about this vision until the Son of Man has been raised from the dead.”

Matthew 17:23
They will kill Him, and on the third day He will be raised to life.” And the disciples were deeply grieved.

Matthew 20:19
and will deliver Him over to the Gentiles to be mocked and flogged and crucified. And on the third day He will be raised to life.

Matthew 27:63
Saying, Sir, we remember that that deceiver said, while he was yet alive, After three days I will rise again.

John 2:19-21
Jesus answered and said unto them, Destroy this temple, and in three days I will raise it up…

And this is only a whitman’s sampler. And it is this documented record that St. Paul first appeals to in his argument in I Corinthians for Christ’s resurrection.

So here are the documents. There is another point here besides how Paul appeals to the documents to argue for the resurrection of Christ and that is that Christianity does not allow us to merely speak of it as a “good moral system,” as if that is all that it is demanding of anybody. No, Scripture does not allow us to conclude that it only gives us good morals.

Come, Come, my friends, one who refuses the supernatural and the miraculous does not speak about the quality of a moral system where that moral system finds its chief actors testifying to the supernatural that they do not a-priori believe in. If people do not believe in the possibilities of resurrections they should not speak that they are glad for the morality they find in Christianity.

That is like saying the religion of the Mad Hatter is excellent even though the Mad Hatter was a Lunatic.

Well, back to the original point at hand. Paul appeals to the documented record and after that he appeals to the eye witness record. St. Paul is seeking to establish the fact that the resurrection sits on objective reality.

St. Paul calls forth the witnesses. He does not include all the witnesses but he includes enough. He calls forth Peter to the witness stand. He calls forth the 12 Apostles as eye-witnesses. He includes 500 more and then he himself takes the witness stand. Christ has risen. I saw Him with my own eyes.

You can imagine that if this really were a court scene how many days it would take to put all these witnesses on the stand to get their testimony on the record.

Yet, as stellar as this record is there is no convincing a jury that is already set on disbelieving the witnesses no matter how many they are.  Remember, the parable of Rich man and Lazarus;

30 “‘No, father Abraham,’ he said, ‘but if someone from the dead goes to them, they will repent.’31 “He said to him, ‘If they do not listen to Moses and the Prophets, they will not be convinced even if someone rises from the dead.’”

So, we have all these witnesses of the objectivity of the Resurrection. We have the documents of Scripture that spoke of it before hand and yet we have theologians — so called — who refuse to believe we have an objective word and instead want to base the reliability of the resurrection upon their own subjective experience.  Whatever that is it is not the way the matter is presented in Scripture.

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If there are those who want to anchor the Resurrection in their own subjective word even among the good guys in the white hats the Resurrection often gets short shrift. One can find a great deal on the death of Christ but work on the Resurrection is sometimes sparse.

Richard Gaffin, Jr., has shown in his book “Resurrection and Redemption” a paucity in our Theological texts on the significance of the Resurrection. Gaffin cites that Theologians such as Charles Hodge, William Shedd, Abraham Kuyper, Louis Berkhof, and John Murray virtually ignored the resurrection’s significance in their discussions of Christ’s salvific work, even though they had a great deal to say concerning His death. (page 12)

This has also been apparent in the Theologies of other solid orthodox men like Robert Reymond, and A. H. Strong as well as less rigorously orthodox theologians such as Lewis Sperry Chafer, John Walvoord, and Wayne Grudem.

So given both this heretical theology which reinterprets the Resurrection in a baleful direction and this neglecting of duty which hasn’t adequately drawn out the meaning of the Resurrection what might we say are some effects of the Resurrection upon our Christian World and life view?

I.) Dispositional — Joy Unspeakable

John 20:20 After He had said this, He showed them His hands and His side. The disciples rejoiced when they saw the Lord.

We perhaps easily understand the Disciples joy. They had thought that their Master and friend … the one they had thought was the Messiah, had been successfully eliminated by their Judean enemies. Doubtless, they may have thought they were next on the hit list. Therefore, it is understandable that they would find joy that the Jesus was alive.

_____________

“Joy is the normal condition of a believer. His proper state, his healthy state, is that of happiness and gladness.”  Charles Spurgeon

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This joy we should gain from the truthfulness of the Resurrection is, first of all, connected to the fact that the Resurrection verifies all the realities in which we have so invested ourselves.

A.) God reigns … the world is not governed by irredeemable death. We do not live in a time plus chance, plus circumstance world.

B.) God’s justice is certain Scripture teaches that the resurrection was a vindication of the ministry of Jesus.

Scripture teaches that Jesus “Was vindicated in the Spirit.” This refers to the omnipotence of the Holy Spirit raising Jesus of Nazareth from the dead on the third day in fulfillment of the Old Testament Messianic prophecies and according to the Father’s will.

This act “vindicated” Jesus of Nazareth in the sense that it demonstrated that His claims that He was the Son of God were true and that the accusations of His enemies were false and that His execution was a travesty of justice.

The resurrection vindicated Jesus of Nazareth’s claims that He was the Son of God and that faith in Him alone was the only way to receive eternal salvation and escape eternal condemnation.

There are many injustices that are left without vindication on this side. The Resurrection of Jesus gives us certainty that the vindication of God’s cause on all counts will be seen. Injustices will be set right.

C.) Death is not final… We win.

This is the one that means the most to me. I never thought 39 years ago that the toughest part of ministry would be watching people die and seeking to give comfort in a situation that on the face of it looks very ugly.

How often have I turned to the Resurrection accounts to remind myself that is not final. It does not get the last word. This life, as wonderful as it is, does not end in absurdity. It ends with glorious Resurrection.

The Resurrection of kith and kin. Resurrection of those I could only admire from afar. Resurrection of the flock. Christ’s resurrection delivers me from … delivers all God’s people from the absurdity of ignoring death right up until the point that it can no longer be ignored. Our loved ones will die. We will die.

But because of Christ’s resurrection we will live again. This should give us joy.. and all the more we get closer to that inevitable date.

Out of the verity of Christ’s Resurrection, we can find joy in the midst of the hardships, disappointments, and trials of life.  He who is Resurrected is at the Right hand of the Father praying for us. He who is Resurrected has promised He would never leave us nor forsake us. He who is Resurrected has promised that we are more than conquerors in Him. These are the concrete truths out of which joy is constructed.

But there is another aspect of where we find Joy in the Resurrection that I want to briefly speak of and that is the Joy found in the certainty that because of the Resurrection of Christ, the Resurrection of the World has begun.  The Resurrection of Christ has set off a chain reaction of Resurrection. St. Paul often will call it “the age to come.” The “age to come” might also be called the Resurrected age.  In Colossians Paul writes that we have been translated into the Kingdom of God’s Dear Son…. we have been placed into the Resurrected age. We are the Resurrected people. Scripture teaches we, even now, have been raised with Christ (Col. 3:1). Having been raised with Christ even now we have tasted of the age to come (Hebrew 6:5). With the coming of Christ, the blessings of the future are manifested among God’s people in the present age.

Christ’s victory over death has far-reaching ripple effects.  Our postmillennial hopes are pinned upon the age to come which has been inaugurated by the Resurrection of Christ.  This age to come is the Resurrected age. All of this is why the Apostle can say,

II Cor. 5:17Therefore if anyone is in Christ, he is a new creation. The old has passed away.Behold, the new has come!

So, here we are a people who share in Christ’s resurrection who have been translated into the Kingdom of God’s Dear Son. This by itself provides the sinews and tendons of irrepressible joy.

Summarizing, with Resurrection comes joy and part of this joy is the joy of knowing that with Christ’s Resurrection God inaugurates His new age as the means by which the old age will be pushed back and overcome. This truth is our Joy and the World’s fear and trembling.

Already in the NT this joy is everywhere evident. It sings the praises of God, “who according to His great mercy begat us again unto a living hope by the resurrection of Jesus Christ from the dead.”

II.) Anthropological — Man has an eternal destiny and so significance

20 But Christ has indeed been raised from the dead, the firstfruits of those who have fallen asleep. 21 For since death came through a man, the resurrection of the dead comes also through a man. 22 For as in Adam all die, so in Christ all will be made alive. 23 But each in turn: Christ, the firstfruits; then, when he comes, those who belong to him.

The Resurrection of Christ reminds us that man as man has meaning.  Without the Resurrection of Christ, there is no transcendent reason to think that man is anything but matter in motion.

But in the Resurrection of Christ we see that man has an eternal destiny and in having an eternal destiny we learn of the significance of man who was made a little lower than the angels.

Because the Resurrection teaches us that resurrection is in each man’s future and so man has significance we command all men everywhere to Repent out of compassion.  Because the Resurrection teaches that resurrection is in each man’s future and thus that man has significance we try and treat people on the basis of that significance.

C. S. Lewis,

“It is a serious thing to live in a society of possible gods and goddesses, to remember that the dullest most uninteresting person you can talk to may one day be a creature which, if you saw it now, you would be strongly tempted to worship, or else a horror and a corruption such as you now meet, if at all, only in a nightmare. All day long we are, in some degree helping each other to one or the other of these destinations. It is in the light of these overwhelming possibilities, it is with the awe and the circumspection proper to them, that we should conduct all of our dealings with one another, all friendships, all loves, all play, all politics. There are no ordinary people.

The Resurrection of Christ as we connect it to the promise of Resurrection of all men reminds us that there are no little people. No people who are insignificant or unimportant. No people who deserve any less from us than any image bearer of God might expect.  When we deal with people we are dealing with those who have lived between the eternities and who will live for eternity.

As Calvinists, we would do well to remember this. Too often we are guilty of treating people abruptly and abrasively. The Resurrection reminds us that all men will be resurrected and so all men have eternal significance.

III.) Supernatural

The Resurrection is one of the greatest Miracles in the Scripture. In terms of Worldview, it reminds us that we live in a Universe that is sustained and Governed by God and it reminds us that we are Spiritual as well as corporeal beings.

The Supernatural is part of our Worldview. We are not governed by time plus chance plus circumstance. We are not, as I noted earlier, matter in motion.

Because of the Resurrection and so our confidence in the Supernatural, it is not the case that,

Life’s but a walking shadow, a poor player
That struts and frets his hour upon the stage
And then is heard no more. It is a tale
Told by an idiot, full of sound and fury,

Signifying nothing.

Or as more recently said in a novel by ― Janne Teller, Nothing

“The reason dying is so easy is because death has no meaning… And the reason death has no meaning is because life has no meaning. All the same, have fun!”

But because of the imprint of the Supernatural, which the Resurrection bears witness too, we are a people who lean into life differently than the consistent pagan. Because of our conviction of the reality of the Supernatural, we know life has meaning and that the meaning of this life will be taken into the next.

Our certitude regarding the Supernatural gives us the strength to hold the hand of a loved one dying of cancer knowing all is well. Our certitude regarding the Supernatural means the confidence of knowing that the colossal injustices in this life will one day be properly adjudicated. Our certitude regarding the Supernatural means that we adopt the ethic, law and so lifestyle of a God to whom we know we have one day to answer. Our certitude regarding Supernatural resurrection is that which makes marriages last, binds the generations together, and convinces us that all of life is not merely a social construct that can be redefined in any way we might imagine.

The Resurrection is riven with the supernatural and its reality reminds us daily that nothing in all creation is hidden from God’s sight and so everything is uncovered and laid bare before the eyes of him to whom we must give account.

What kind of Christianity is it that desires to strip out the Supernatural in the Resurrection? It is a Christianity that leaves man as God with all the cruelty that arrangement has demonstrated time and again through the centuries.

Conclusion

And so these are just three ways that we might note wherein the Resurrection affects our worldview and so the way we understand and lean into the world. We might also have noted, had we time, how it is that confidence in the Resurrection gives us a future orientation. We might have spoken about how it is that the Resurrection confirms that our sin and guilt has been removed. We might have examined how it is that the Resurrection fills us with confidence and hope and how that impacts the lives we live.  We might also have examined that because of the Resurrection we have been empowered with the Spirit of Christ who has been poured out upon God’s people for service, obedience, and perseverance.

It is our certainty of the Resurrection of Christ that has so much made us the people we are that we can say that there would be no hope apart from the Resurrection. The West would not be the West and we would not be who we are were it not the steady abiding conviction of the Resurrection of Christ. Ideas have consequences.

We can well understand how it is the case that if Christ has not been raised, your faith is worthless; you are still in your sins.

 

Good Friday 2024 — The Cross & Reconciliation

I Cor. 5:17.) if anyone is in Christ, the new creation has come: The old has gone, the new is here 18.) All this is from God, who reconciled us to himself through Christ and gave us the ministry of reconciliation: 19 that God was reconciling the world to himself in Christ, not counting people’s sins against them. And he has committed to us the message of reconciliation.

Note 1st that verticality of this passage

“All this is from God”

The Spirit inspired Paul has been writing about the new creation… the full salvation in Christ and He plainly says that “All this is from God.”

This reminds us that that the all Paul speaks of includes the provision of Christ to go to the Cross to bear our sins. Christ going to the Cross was part of the “All this is from God.” The triune God is the alpha and the omega of our Christian faith.

This needs to be said repeatedly in our current climate. It needs to be said again to those who grew up with evangelism that began with “God loves you and has a wonderful plan for your life.” That statement might be true but it misses the God-centeredness of the Cross and misses that “All this is from God.”

The point here is that “All of this” that St. Paul speaks of teaches us that the all this is all about God before it is at all about us. The “All of this from God” not man centered. The “All of this from God,” is God centered.

Our Christianity is theocentric — God centered and not man-centered.

Even when Christ is hanging on the Cross as the center of Paul’s “All of this is from God,” we understand that it is not primarily about us. The cross wherein reconciliation is effected is ultimately about God.

The main thrust of this point is that the Cross, where reconciliation takes place, is not ultimately about us. In point of fact the Cross of Jesus Christ is only proximately about us. Before we can say anything true about the Cross in relation to us, we must first speak about the Cross and its meaning in relation to God.

At this point we are seeking to talk about what Theologian C. E. B. Cranfield in his commentary on Romans talked about as “the innermost meaning of the cross” (The Epistle to the Romans, 213).

And frankly, in all my reading and study one doesn’t stumble across very often this God-centered understanding of the Cross. In all the sermons I’ve listened to it is only been occasional the the case that the sermon was dealing with the God-centered understanding of the Cross.

I want to be clear I’m not denying that the Cross has effects, consequences, and glorious implications for man. However, I am convinced that before we talk about the secondary meaning of the Cross we should talk about the primary meaning of the Cross.

Steve Camp captured something of what I am going to be driving at this morning when we talk about what it means to think theocentrically about the cross.

Camp wrote these lyrics,

Christ died for God and God was satisfied with Christ
Pure, unblemished sacrifice
Oh, Son of Grace

Christ died for God and God has made Him Lord of all
For He drank the bitter gall
The cup of wrath

Christ Died For God
Steve Camp

There it is. The theocentric meaning of the Cross.

Christ died for God.

The deep inside meaning. The Ultimate meaning. The theology from above. The primary meaning. The theocentric meaning.

How many times have you heard this from pulpits? From your own reading? I was in the ministry for almost a decade before I stumbled across it in Jonathan Edwards and before him for John Owen.

Hear Owen for example in a catechism he used to teach.

Q. In what does the exercise of his priestly office for us chiefly consist?

A. In offering up himself an acceptable sacrifice on the cross, so satisfying the justice of God for our sins, removing his curse from our persons, and bringing us unto him. — Chapter 13.

John Owen

Note that before Owen speaks about the curse being removed from our persons he notes that Christ satisfied the justice of God for our sins. There it is. Christ died for God. Theocentric thinking on the Cross.

Well, where did they get this idea that Christ died for God? They saw it in Scripture.

Romans 3:23 for all have sinned and fall short of the glory of God, 24 being justified freely by His grace through the redemption that is in Christ Jesus, 25 whom God set forth as a propitiation by His blood, through faith, to demonstrate His righteousness, because in His forbearance God had passed over the sins that were previously committed, 26 to demonstrate at the present time His righteousness, that He might be just and the justifier of the one who has faith in Jesus.

There it is. “The Father sets forth the Son as a propitiation by His Blood, through faith, to demonstrate His righteousness.”

Christ died for God.

The Old Testament anticipates Romans when in Isaiah we read,

“But the LORD was pleased To crush Him, putting Him to grief; If He would render Himself as a guilt offering, He will see His offspring, He will prolong His days, And the good pleasure of the LORD will prosper in His hand.”

Isaiah 53:10

There it is. The theocentrism of the Cross. The Lord is pleased to crush the Son.

There is a vertical dimension of the Cross that must be spoken of before we speak of the horizontal dimension. Christ dies for God before Christ dies for man.

Note secondly the reconciliation

When we look at the idea of reconciliation we first notice that the text reinforces what we just noted … it is God who reconciled us to Himself. God did all the doing.

This kind of language from the Apostle explains why the Reformed have always been so put out with Arminianism (such as you find targeted in the Canons of Dordt) and with Roman Catholicism which the Reformation defined itself against.

It is God who reconciled us to Himself. No contributions on or part. Dead men can’t contribute anything to coming back to life.

This is a significant reason why we are Reformed. We believe in God’s sovereignty in all things w/o exception and that includes salvation. We affirm with tenacity and without equivocation that God alone reconciled us to Himself.

When we consider reconciliation we understand that the premise here is that there are two parties who are at enmity with one another. Reconciliation is the work by which that alienation between the two parties is put to an end.

Of course the two parties at war w/ one another are God and fallen man. And the passage teaches that it was only as through Christ the reconciliation was effected. And this reconciliation was effected by Christ on the Cross. Indeed this is why we call this day Good Friday. Good Friday is good because a reconciliation has been accomplished that otherwise could have never been accomplished.

Christ dying on the Cross is our reconciliation and the reason that we have an interest in gathering to worship on Good Friday. If not for Christ being our reconciliation on the cross the last place we would be on a Friday evening is a Church.

So, God is the author of our reconciliation but He elected to provide that reconciliation only through Christ. This explains why Biblical Christians insist on the absolute necessity of a known Christ in order to have peace with God. There is no concourse with God apart from the person and work of the Lord Jesus Christ.

Christ is the one who extinguished the necessary and just opposition of God towards fallen man that was an immovable force set against us, while at the same time removing our opposition to God. That opposition and hatred of God is sin that is paid for, for God’s people, in Christ’s death on the Cross.

You see then the reconciliation provided by Christ on the Cross was not only a reconciling of the elect’s sinful hatred against God but it is also a reconciling of God’s just wrath against man. So on the Cross there is a two-fold movement of Reconciliation that is occurring in Christ.

The plain meaning, thus, is that through Jesus Christ on the Cross, God established the basis of agreement between men and God as estranged, removed the barrier to the sinner’s approach to Himself, and accepted the work of propitiation in Christ.

Note thirdly here that the reconciliation was costly

God did not let bygones be bygones. The sin of man required restitution to God’s Holiness. God could not remain just and holy and merely be reconciled. No, reconciliation had to be on the basis of the satisfaction of man’s debt against God.

So, yes reconciliation was accomplished in and through Christ but that reconciliation was a work of restitution satisfying the father’s just claim against sinful man.

This reminds us of the necessary connection between reconciliation and restitution.

And all of this is from God

Out of love the Father sends the Son forth to take upon Himself the Father’s just penalty for sin so that reconciliation can be accomplished. Out of eternal love the Son defends the honor of the Father’s promise to give sin it’s full recompense. Christ died for God. Died for His glory. Died to give Him all honor. Died that the Father might be just and justifier of those who have faith in Jesus. Died that reconciliation would have its proper foundation found in a restitution that satisfied the loving Father.

God Himself — whose justice required the price of propitiation in order to be reconciled. God Himself who rendered up the price of the just penalty required by God. We see thus that it is God who justly required the penalty, and God who paid the penalty. God who required Justice and God whose Justice when it fell, fell as mercy for us.

Christ died for God.

Donald Macleod gets at all this in his “Christ Crucified: Understanding the Atonement — p 71”

“It was no part of the work of Christ to make God love us, The very fact of his being on earth at all was proof of the divine love. The business of the atonement, therefore, was to propitiate the God who already loves us: to lay the foundation for an advocacy directed towards him specifically as Father (1 John 2: 1). God unequivocally requires such propitiation, but in the last analysis God also provides the propitiation and God even becomes the propitiation. The whole cost of our redemption is borne by the triune God. In that sense, the atonement is a transaction entirely internal to the trinity. But by virtue of the incarnation, it is also external. It takes place not in heaven, but on Calvary; not in eternity, but on Good Friday.”

May God grant us His grace on this Good Friday to once again be lost in wonder love and praise for the great gift of the Christ on the Cross providing a reconciliation that can never be revoked.