The magic of England never fades for the true Anglophile. I posted earlier this year on our trip to The Kilns: Where C. S. Lewis Lived and Wrote, but I didn’t include pictures of Holy Trinity Church in Oxford, where Lewis worshiped and is buried. At long last, here are those pictures.
Our tour guide was a good friend of Lewis’s back in the day. He was also a Royal Air Force Veteran of World War II, which gave us plenty to talk about. We thanked him for his bravery and service, but he said it was the United States’ entry into the war that saved the world from the evil Nazi delusion. He had wonderful “Jack” Lewis stories to share that don’t usually make their way into the biographies and textbooks.
Lewis died at the Kilns on November 22, 1963, the same day as Aldous Huxley and President John F. Kennedy. Few people attended the Lewis funeral because they didn’t know he had passed. His brother Warnie went on a bender to soothe his depression, rendering him incapable of spreading the word. Moreover, the print and radio news cycles were dominated that week by the assassination of the American President.
Lewis’ final years were happy ones. From charity and common literary interests grew a deep friendship with pen pal Joy Davidman Greshem. Her acquaintance with Lewis led to his underwriting the boarding school education of her sons David and Douglas. Eventually agape became eros for this charming if improbable couple, and they were married in 1956.
Joy was nearly 17 years Lewis’s junior, which only served to enrich the happiness of their marriage. Experience, enthusiasm, and an array of common interests combined to provide the needed chemistry. A savage case of cancer, however, cut short their life together. After several years of reprieve from an earlier and nearly fatal bout with cancer, Joy Lewis passed away on July 13, 1960.
Still, Joy’s entry into Jack’s life brought much happiness. As he wrote to one friend soon after their marriage, “It’s funny having at 59 the sort of happiness most men have in their twenties . . . ‘Thou hast kept the good wine till now.’ ”
Lewis is buried beside his brother (who lived ten more years) in the cemetery of Holy Trinity Church, Headington Quarry, Oxford. His letters and books, and the lives these writings touch, are his enduring legacy.
The gravestone for Lewis and his brother, Major Warren “Warnie” Lewis, reads, “Men must endure their going hence,” the Shakespeare quotation on their father’s calendar the day their mother died.
Mother’s Day is the calendar marker for planting annuals in the flower beds around our house, so I’ll be getting my hands dirty this week. We’re trying some new things this year, and we’ll see how it goes. Pictures of the real flowers will come later. The ones below are stock photos showing the ideal.
For the front and side flower beds, I got red and yellow Zinnias to plant, with a few lavenders poking through. They stand about 12” tall right now and supposedly do well in the sun. I chose them to match the color and vibrancy of the tulips, which I adored while they were here. Hopefully they’ll do just as well.
In front of the Zinnias will go the shorter red and white petunias. Last year’s impatiens didn’t do very well, so we’re giving these a try. The flowers are a bit larger than the imaptiens, so if they thrive, the beds will look nice when they emerge.
For the hanging baskets (4 on the front porch, 4 on the back patio, and 2 on my mother-in-law’s patio), we’re trying red, white, and purple wave petunias this year. It will take a while for them to start “waving,” but they’re much cheaper when you assemble the baskets yourself. I suppose it will be my lesson in patience this year. Alas, like Veruca Salt in Willy Wonka, “I want it now!”
My mother-in-law will also get a bed of yellow French marigolds. They are her favorites, and we think she may still have enough capacity to putter around and enjoy them this year.
Below are some unrelated pictures that recently caught my eye. The first is my summer home. 🙂 The second is my summer transportation. 🙂 And the third is a brain teaser. Can you tell what it is? (If you get stumped, turn your phone, tablet, or laptop upside down.)
Christians sing it every Christmas season, even though it’s not primarily a carol about the birth of Jesus. It’s much broader than that. The words are familiar to believers in English-speaking countries:
Joy to the world, the Lord is come Let earth receive her King Let every heart prepare Him room And heaven and nature sing
Joy to the world, the Savior reigns Let men their songs employ While fields and floods, rocks, hills, and plains Repeat the sounding joy
He rules the world with truth and grace And makes the nations prove The glories of His righteousness And wonders of His love
So wrote Isaac Watts, who lived from 1674 to 1748. Significantly, his inspiration for “Joy to the World” was not Luke 2 but Psalm 98. In fact, Watts himself said, “I have formed out of the 98th Psalm…what I esteem to be the first and chief sense of the Holy Scriptures.” In other words, it’s all here—the whole gospel, the overarching message of Scripture, and it leads to jubilant worship. Historically, the church has called Psalm 98 the Cantate Domino (“O Sing to the Lord”). Similar to Psalm 96, it calls for jubilant praise to God, and it provides a compelling rationale.
Psalm 98 divides nicely into three stanzas. In the first stanza, the author instructs the people of God to worship the Lord because he has been a GREAT SAVIOR (vv. 1-3). “Sing to the Lord a new song,” he writes, “for he has done marvelous things; his right hand and his holy arm have worked salvation for him.” Over the centuries, Yahweh has been to Israel “the God of rescue,” most prominently in the great exodus from Egypt and the great return from exile in Babylon.
In the second stanza, he tells the covenant people to worship the Lord because he is the REIGNING KING (vv. 4-6). He writes, “Shout for joy to the Lord, all the earth, burst into jubilant song with music…shout for joy before the Lord, the King” (v. 4, 6). Moreover, all kinds of instruments are to be used to supplement the music and shouts in order to celebrate the King (vv. 5-6).
In the third stanza, the author says to worship the Lord because he is the COMING JUDGE (vv. 7-9). As the Apostles Creed says, “He will come again to judge the living and the dead.” Specifically, the psalmist calls for all of humanity and all of nature to celebrate this Judge and his coming judgment. But that’s what makes this composition seem a bit odd to us in our day. We don’t usually think of divine judgment as an event to be celebrated. Rather, we think of it as an event to be dreaded. Consequently, some people have dismissed the idea of an end-time judgment altogether. But that only leads to other problems we don’t like.
On the one hand, if there is no future judgment, what hope is there for the world? Evil stands, the scales of justice remain unbalanced, and all the horrors, abuse, and trauma inflicted on us during this life go unanswered. It is helpful to remember, however, that one biblical image of the future judgment is that God is the Judge, and we are the plaintiff. He hears our case. He rights the wrongs done to us. He satisfies our deep desire to have all things properly settled in the end.
On the other hand, if there is a future judgment, what hope is there for me? Haven’t I committed certain acts of evil during my life? Haven’t I transgressed God’s law at some point in time? Haven’t I committed sins against God and other people who are made in his image? If so, how can I escape the punishment due me? It is sobering to remember that one biblical image of the future judgment is that God is the Judge, and I am the defendant. The prospect of a cosmic trial, then, can be frightening.
But great relief can be found woven into the psalm itself, not to mention the trajectory it creates. There is hope for the world collectively and hope for me personally precisely because the coming Judge is also the historical Savior. In fact, the ultimate biblical image of the future judgment is that God is the Judge who has taken his people’s judgment himself. It’s the picture of a judge pronouncing the sentence, and then coming down off the bench to take the sentence he just imposed so the guilty party doesn’t have to. As Psalm 98 indicates, the Judge and the Savior are the same God.
When Mary, the mother of Jesus, learns that she will bear the Savior of the world, she hearkens back to portions of Psalm 98 (along with other sections of the Hebrew Bible).
Cantate Domino (Psalm 98)
Mary’s Magnificat (Luke 1)
“Sing to the Lord a new song.” (1a)
“My soul glorifies the Lord.” (46)
“For he has done marvelous things.” (1b)
“The Mighty One has done great things for me.” (49)
“His right hand and his holy arm have worked salvation for him.” (1c)
“He has performed mighty deeds with his arm.” (51)
“The Lord has made his salvation known and revealed his righteousness to the nations.” (2)
“His mercy extends to those who fear him, from generation to generation.” (50)
“He has remembered his love and his faithfulness to the house of Israel.” (3a)
“He has helped his servant Israel, remembering to be merciful.” (54)
In doing so, Mary alerts us to the intended fulfillment of Psalm 98 in her own Son, Jesus Christ—the Savior of the world to whom all final judgment has been committed (cf. John 5:22). The only way to celebrate the God of future judgment is to know him as the God of past salvation.Have you trusted Jesus Christ as your Savior—the one who has taken your judgment on the cross? If so, you have every reason to celebrate.
Here’s a teeny life update with a few extras—for no other reason than that I need a brief diversion from proffing, pastoring, lawyering, dissertating, and websiting. Life is good; it’s just a little thick right now.
1. The brilliant petals on the tulips in our front yard have finally dropped. They lasted slightly longer than last year, but they’re naturally transient, so I had to bid them farewell. Fortunately, our azalea bushes are now popping. These flowering shrubs are admirably carrying the color torch passed on to them by the tulips. I dig ’em, even though they’re not my absolute favorite. I hope to get a Japanese maple some day, along with a replacement dogwood tree. I also love trees with white bark (see below). The grass in our neighborhood right now is a thick, lush, deep green. Heavenly.
2. I’m thoroughly enjoying my new Ford Edge. I finally learned how to use the display and all its apps. The moonroof is super cool, too. I’ve never had one of those. I can also open the hatch with my foot (as long as I have the key fob on me), which has come in handy several times already. It also closes at the touch of a button. Very convenient. My youth like to pile into it whenever we go for a McDonald’s run during Sunday school. But my cars haven’t always been on the newer side. When I was in high school, I drove a hideous 1973 Mercury Comet. Its color was indecipherable, but it was somewhere on the spectrum between Gulden’s mustard and burnt pumpkin pie. It had 4 doors and a brown vinyl top—a real chick magnet for a teenage boy. But, hey, it had a 302 engine. The only other car I had with that kind of pickup was a Mercury Grand Marquis with an 8-cylinder engine.
3. Our Keurig recently bit the dust, so I had to go get a new one. The upsides of the new unit are that (a) it wasn’t as expensive as I thought it would be, and (b) I like this one even better; it has more cup sizes and a bigger water reservoir. It also looks more stylish. No, I’m not addicted to coffee. I just drink it for the protection of those around me in the morning.
4. Our bathroom renovation project is slowly coming to an end. The list of missteps and mishaps is too long to mention, but soon it will be fully operational. Fortunately, we have two others to use in the interim—which has lasted eight months now instead of one. And these are the professionals doing it! That’s not a bust on them; it would have taken me a decade to do it myself given what they were up against. The latest mishap was their knocking over the medicine cabinet and shattering one of its three glass doors. The good news is that everything they’ve actually done or installed so far looks amazing.
5. I preached the other week on Psalm 23, so I riffed on the cluelessness of sheep for a bit, underscoring why they (we) so desperately need a good shepherd. This brief video clip makes the point much better than I ever could.
6. This week’s song of the week at TNL, which I post every Monday, is Lauren Daigle and the Hillsong team singing “How Great Thou Art.” Lovely.
7. Charles Wesley’s “Christ the Lord Is Risen Today” is required singing on Easter Sunday morning. Here’s a contemporary version with an added bridge. Not bad.
8. Here’s the best thing you’re likely to see all day. A group of special folks recite Psalm 139 for us. As someone who was unplanned, unwanted, and unloved from the day of my conception until the day of my adoption 22 months later, I have always been moved and encouraged by the words of King David in this beautiful psalm. Charles Spurgeon once said, “Before we ever had a place in this world, we had a place in God’s heart.” Amen.
9. It’s been a long time since I published a “Just between You and Meme” post. I’ve been collecting good stuff, but I haven’t had time to pull it together. So here are just a few clippings that recently made me chuckle. (I’ll save the really good stuff for later.)
10. I’ve been working out at the local YMCA lately (cardio, weights, and swimming). I figured that since we all have to wear masks while on site, the rescue dummy should have to wear one, too. So, yesterday I gave him mine to use while I was in the pool. He didn’t resist. (BTW, that’s my new Batman towel at the bottom of the one picture. My mother-in-law got it for me for my birthday. When I use it, I feel invincible. Haha!)
11. I spent two decades loathing the mainstream media, but I think The Babylon Bee has a better approach. Just mock them mercilessly. Loathing takes too much energy, and it’s all negative energy. Sheesh, why bother? Yes, the Bee crosses the line sometimes, but the national mainstream media try to play us every single day. They’re just contemptible.
12. Supremely encouraged by so many blessings in the last five years. Of course, it helps when your spouse’s kingdom gifts are not only recognized but compensated. The best part is being able to give more. Home renovations are an added benefit. I can’t help thinking of Jenn Johnson’s song, “Goodness of God.”
13. A former ICL student stopped by yesterday and expressed his appreciation for our ministry to him and also to enroll in seminary. He said thank you with Wilbur Buds. I wanted to say you’re welcome by eating them, but I’m trying to behave right now. Goals and all that. But how “sweet” of him to express his gratitude in that way. As my students have heard me say many times, “Chocolate is proof of God’s existence. Peanut butter is proof of his power. And the two together are proof of his goodness.”
May the Fourth be with you.
(And also with you. Hehe!)
Have a great week!
UPDATE: Mother’s Day is the time we usually plant impatiens in the front flower bed. Last year we did red and white, but the white ones didn’t do very well. We may try petunias this year. Any other suggestions?
The account of Philip and the Ethiopian is one of the great conversion stories in the book of Acts. Luke, volume 2 records how Christianity took hold in the 1st century world—a culture that was as resistant to the gospel as ours is today. In chapter 8, we have the case of an African being converted to Christ. In chapter 9, we have the case of a Jew being converted to Christ. In chapter 10, we have the case of a European being converted to Christ. And that’s just the tip of the ethnic iceberg. These conversions show us that Christianity is transcultural. That is, the gospel is for everyone, regardless of nation, race, people, or tongue. The gospel is for everyone because everyone needs the gospel.
Philip shares this gospel, and the Ethiopian official accepts it, but neither of these figures is the hero of the story. Philip is an obedient servant, to be sure, and thank God for it. But he and the other deacons in Jerusalem aren’t sitting around figuring out where the gospel should go next. They’re not developing strategies based on logic and demographic studies. They’re not having an evangelistic thrust because of some great burden for the lost. Something else gets them moving in a missional direction. Neither is the Ethiopian official the hero of the story. He’s an interesting and sympathetic figure—a foreigner to Israel, a wealthy and educated man, a high court official back home, and a person truly hungry for God—a man who has traveled nearly 2,000 miles to the temple in Jerusalem to worship the God of the Hebrews! But he’s not the hero of the story, either.
The story doesn’t begin with Philip or the Ethiopian. This story, like every story of salvation, begins with God. Verse 26, 29, and 39 all indicate that the Lord is the causal agent of everything good that happens in this encounter. Specifically, it’s the Holy Spirit—the third Person of the divine Trinity—who’s the hero of this story. Indeed, the Holy Spirit is the hero of every conversion story. The Holy Spirit is the life of God on planet earth, accomplishing the divine will. God the Father is in heaven, seated on his throne, ruling the universe. God the Son is at his right hand, serving as High Priest and Advocate for his people. God the Holy Spirit is on earth—executing the plan and purpose of heaven.
God certainly uses his people to share the gospel with others, but it’s the Holy Spirit who’s prepared them to share it. And it’s the Holy Spirit who’s prepared people’s hearts to receive it. From beginning to end, then, it’s the Holy Spirit who orchestrates everything in a person’s conversion to Christ. That’s why churches must renew their dependence on the Holy Spirit for all that they do in seeking to fulfill the mission that God has given them. Including baptisms.
Psalm 23 is one of the most popular texts in the Old Testament. Charles Spurgeon called it “the pearl of Psalms.” James Montgomery Boice called it “the most beloved of the 150 Psalms in the Psalter.” And J. P. McBeth called it “the greatest poem ever written.” It’s often read at funerals, or during times of profound grief and sadness. That’s appropriate, but King David’s composition is a psalm for life, not just death. Indeed, we likely need this psalm now more than ever.
Stress is a prominent reality of modern life. Never before in history have people been more anxious and overloaded than they are today. Life has always been hard on a fallen planet, but it seems to be getting harder. We live in an age of exploding technology that’s hard to keep up with; information overload that threatens to overwhelm us; political polarization that breeds cynicism and disillusionment; media manipulation that makes it hard to trust anything we see on our screens; a cancel culture that keeps people captive to the fear of other people’s judgments; a global pandemic with widespread disagreement over how best to navigate it. And, as many people have discovered, stress takes its toll physically and emotionally. As one book title says, The Body Keeps the Score.
What is stress? It’s the pressure, strain, and tension we feel whenever a situation or event demands more from us than we think we can give. The tell-tale sign we’re stressed out is when we find ourselves saying, “I just can’t handle this right now!” A well-mannered, kind-hearted young woman can turn into a screeching bridezilla in the run-up to her wedding. A tender, warm-hearted young man can turn into a cauldron of bitterness when there are more deadlines than time to meet them. People routinely suffer chronic stress as a result of financial woes, work pressure, bullying, relationship troubles, or the challenges of parenting. All of it can cause anxiety, irritability, depression, headaches, insomnia, and other serious physical or psychological symptoms.
How do we cope? How do we survive? How do we overcome the taxing stresses of life? How did King David do it? How did he cope? How did he overcome? After all, the “sweet singer of Israel” spent several years of his life being pursued by his enemies. On more than one occasion did a spear whizz by his ear and twang into the boards where he was lodging. Most people have never been on the receiving end of that kind of incoming enemy fire (police and military personnel excepted). And most of us have never spent a great deal of time living as a fugitive, running for our lives. David did. And yet he had a way of rising above the stresses of life.
Psalm 23 gives us a clue as to how he did it. The composition is a declaration of trust and confidence in God despite all that was going on around him. Two main metaphors drive the poem: (1) God as David’s Shepherd (vv. 1-4); and (2) God as David’s Gracious Host (vv. 5-6). Together these metaphors paint a stunning portrait for us: God is the ultimate Shepherd-King to his people. People are the sheep of God’s flock and the guests of God’s kingdom. Now, sheep are essentially helpless and not particularly bright. That’s not a good combination, as the following video clip indicates:
People and sheep have a lot in common! They both desperately need a good shepherd! Thankfully, believers have one in Yahweh, the God of Israel. If David were here today, he might say to us, “Rest in the Lord who is with you and good to you.” Specifically, he might tell us to rest in the PROVISIONS of the Lord (vv. 1-3), the PRESENCE of the Lord (vv. 4-5), and PROMISES of the Lord (6). God is the caretaker and protector of his people, and he will ensure that they do not lack in basic needs as they navigate the stresses of this life. Rather, he pursues them with goodness and covenant love all the days of their lives (v. 6).
The post-resurrection appearances of Jesus can come across as elusive or even mysterious at times. Over the span of 40 days, the risen Christ shows up for a brief period, and then he’s gone without a trace. He appears in the flesh momentarily, but then he suddenly disappears. This dynamic raises the question, “Why does he linger?” We have 11 or 12 unique postmortem episodes recorded in the New Testament, but establishing a pattern or rationale for these “peek-a-boo” appearances can be a challenge. Their fleeting nature seems odd. Yet, upon closer examination, there are some clear indications of what Jesus may have been up to on this side of the empty tomb.
First, he appears to his friends, not his enemies. With the resurrection being the greatest “I told you so” in history, the rest of us may have been tempted to gloat in the presence of our enemies. Jesus’ character, however, does not allow for such a self-serving spectacle to take place. Second, he engages in conversation not just proclamation. With the resurrection being the greatest display of authority in history, we may have been inclined to do all the talking. Jesus certainly does some instruction, be he also gets other people talking, mostly about their hopes, fears, expectations, and disappointments. Indeed, he functions as a “Wonderful Counselor” (cf. Isa 9:6) after the resurrection. Third, he does what is needed on a case-by-case basis to help his friends believe in him. With the resurrection being the greatest display of power in history, we may have been predisposed toward belittling unbelief, but Jesus is “merciful to those who doubt” (Jude 22).
In Luke 24:36-49, Jesus labors to persuade his disciples that he really is back from the dead. He demonstrates that he is both a physical and a hyperphysical human being in his resurrection state. That is, there is both continuity and discontinuity between the body that went into the tomb and the body that came out. It really is Jesus, but now he’s a glorified Jesus. To convince the disciples of these realities, he eats in their presence and shows them his crucifixion wounds—something a spirit, ghost, or phantom would never be able to do. In his resurrected body, Jesus was scarred but healed, which provides an inspiring and hopeful lesson for us today: Like Jesus, believers can use their scars to advance the gospel. Because of the risen Christ, our mess can become our message, and our misery can become our ministry. Even our wounds can become trophies of his grace. In short, Jesus lingers because of love.
Ralph Walderson Emerson once said, “The earth laughs in flowers.” If that’s true, then my front yard is howling with delight right now. I’m so thrilled with how our red and yellow tulips have flourished this year. I had to take some snaps earlier today since they don’t last very long. Fortunately, new and different blooms will come after the tulips have had their day.
Off to celebrate my son’s birthday. And pretend I can sing. (There’s something magical about a karaoke microphone, right?)
It was Marilyn McCoo and Billy Davis Jr. who sang that line, “You don’t have to be a star, baby, to be in my show.” It’s a good thing, too, or I’d be up the creak without a microphone. Indeed, I discovered last night that the best way to kill a classic is for me to sing it. But, oh, the “song-icide” can be so much fun.
We’ll be hosting a birthday party for our son this weekend, and the main activity is a karaoke event with his friends. Last night he came over, and we set up the equipment in our family room to test it and make sure it all works. One thing led to another, so for nearly three hours we added song after song to the queue, and we sang ourselves raspy over the course of the night. My selections included:
“Bohemian Rhapsody” (Queen)
“My Heart Will Go On” (Celine Dion)
“Theme from the Brady Bunch” (Sherwood Schwartz)
“Footloose” (Kenny Loggins)
“New York, New York” (Frank Sinatra)
“Y.M.C.A.” (Village People)
“Climb Every Mountain” (The Sound of Music)
“Kiss the Girl” and “Part of Your World” (The Little Mermaid)
“Somewhere in the Night” (Barry Manilow)
“I Will Always Love You” (Whitney Houston)
“Scenes from an Italian Restaurant” (Billy Joel)
And that’s just the tip of the iceburg of all the songs we attempted. Worse than my singing was the misguided attempt (by me) to dance during “Footloose.” All digital evidence of the spectacle has been destroyed. But the funniest moment was injecting Scuttle’s throaty little descant into “Kiss the Girl.” I may have ruptured something laughing at myself.
I didn’t realize how much fun karaoke could be, or how much I needed to blow off a little steam after the crazy schedule I’ve been keeping lately (not to mention the awfulness of the pandemic year). As King Solomon once said, “A cheerful heart is good medicine, but a crushed spirit dries up the bones” (Prov 17:22).
All my life I’ve wanted to be a singer in the worst possible way. I can finally say that I’ve reached my goal.
Jesus’ empty tomb sends people running on that first Easter Sunday. Everyone is dashing through the cemetery, but why? They’re running to find answers to their questions and help with their confusion. They don’t know why Jesus’ body is not where they had put it the day before. The confusion is understandable. If I were to go to the gravesite of my parents, and I saw nothing but a big hole in the ground with no vaults or caskets, I’d be asking questions, too.
So, the disciples are running around confused. Most of them are slow to believe in the resurrection—despite the fact that Jesus had said repeatedly it would happen. But here is the good news for them (and us): every time the risen Christ meets people after the resurrection, he helps them to believe in him. That’s amazing because the last time Jesus saw these guys in action, they were blowing it big time. They were denying and deserting him. But when Jesus finally appears to them face-to-face, there’s not a word of rebuke on his lips. Correction, yes, but not rebuke. Quite the opposite. He helps them believe.
In fact, the risen Christ deals with all of his followers personally and uniquely—according to their own needs, experiences, weaknesses, and hard-wiring. The attentiveness of Jesus to everyone in this story is remarkable. And what was true 2,000 years ago is still true today: Jesus gives people time and space to wrestle with—and then plenty of reasons to rest in—his resurrection from the dead. Consider the figures mentioned in John 20, and how Jesus interacts with them—both before and after his resurrection:
JOHN is the portrait of an EASY-COMING faith. His personal struggle seems to be, “I need significance in my life.” And John discovers that the risen Christ gives his people a new identity and purpose. PETER is the portrait of a GUILT-RIDDEN faith. His personal struggle seems to be, “I need forgiveness for my sins.” And Peter discovers that the risen Christ gives his people a new freedom and power.
MARY MAGDALENE is the portrait of a GRIEF-STRICKEN faith. Her personal struggle seems to be, “I need comfort for my despair.” And Mary discovers that the risen Christ gives his people a new intimacy and hope. THOMAS is the portrait of a SHOW-ME faith. His personal struggle seems to be, “I need irrefutable evidence to believe.” And Thomas discovers that the risen Christ gives his people a new assurance and confidence.
Because of his humility, Jesus does not coerce faith, but because of his authority, he deserves it. The risen Christ still gives open-minded and tender-hearted people what they need to believe in him. What is it that you still need to believe?
1. Holy Week 2021 was a rich and meaningful time for our church family. In the midst of building a new church website, processing all the paperwork for a new corporation, assisting in a friend’s baptism and commissioning service, learning a new educational learning platform, and getting a helpful education on important legal matters, we held the full range of traditional Palm Sunday, Maundy Thursday, Good Friday, and Easter Sunday services and activities. I was blessed, challenged, and encouraged by getting to lead and participate in these incredible worship experiences. They always give me so much to “treasure” and “ponder” in my heart, as Mary did while watching her Son in action.
2. Somewhere in the middle of all that activity, I turned another year older, and my family and friends spoiled me. It was a week of visits, gifts, and feastings on top of an otherwise excellent year of health. I’ve been walking, swimming, eating right, and losing lots of pounds. If I can get back on track first thing tomorrow, and resume my disciplines without any more splurges, I may be able to see my abs by July. I know—that’s such a guy goal, right? But I haven’t been able to do that in decades, so I’m going for it. I usually collapse right about now in the journey, so we’ll see how it goes. Thanks in advance for cheering me on!
3. My daughter and I went to Hobby Lobby on Tuesday to get a bunch of knickknacks for the lighted bookshelves in our newly renovated living room. That project went a lot better and took a lot longer than we had originally thought, but nothing compares to the marathon bathroom renovation project that’s now in full swing. Our goal was to have it done by Christmas when the extended family gathered last December for the holidays, but only now is it finally getting close to being finished. The upside is that I wound up getting some cool recessed lighting in my home office as a side benefit. If all goes well, the bathroom will be done in three weeks, and then we can turn our attention to the basement library/podcast studio.
4. My 2013 Ford Edge SEL was on the verge of turning 100k miles, so I replaced it last Friday before it lost its trade-in value. It had a mineral gray exterior and a black interior with heated leather seats. It was a good car, and I enjoyed driving it for three and a half years. Last week I got a 2018 Ford Edge Titanium at a great price and less than 20k miles. (Hey, I like Edges!) It has a shiny white exterior, a cool moonroof, and a two-tone interior with heated leather seats. It’s loaded with features and handles well. I’m looking forward to connecting my devices, learning the display, and discovering all the features I’ve read about but haven’t gotten to try yet.
5. For years I’ve described myself as “an incurable Philadelphia Phillies fan,” but I may have just found the cure. I’m thoroughly disgusted by what the MLB pulled in re-locating the All-Star Game because of Georgia’s new voting law. What lunacy. I’m delighted that the Phils swept the Braves this weekend, but my interest in professional sports has taken a deep nosedive over the past decade. This was the straw that broke the camel’s back. I’m tired of politics in sports and will no longer support the industry. There are plenty of other things I can do with my time. For example, my son just got me a training session at the local gun range for my birthday, so we have that to look forward to—in between binging on episodes of the Sherlock series (Cumberbatch/Freeman). Then it’s on to the local Rod & Gun Club to improve my skills.
6. So as not to end on a down note, I’m finally re-energized to go “all-in” on the research and writing of my second dissertation. Those things are just painful to write, but I love my subject matter, and my upcoming schedule should allow for some serious progress. If I’m not on here a lot in the coming months, that’s the reason. But I’ll still read as many of your comments and posts as I possibly can.
Be blessed, one and all, in the risen Christ. You are at the heart of God’s heart.
“Though the Witch knew the Deep Magic, there is a magic deeper still which she did not know. Her knowledge goes back only to the dawn of time. But if she could have looked a little further back, into the stillness and the darkness before Time dawned, she would have read there a different incantation. She would have known that when a willing victim who had committed no treachery was killed in a traitor’s stead, the Table would crack and Death itself would start working backward.”
– C. S. Lewis, The Lion, the Witch and the Wardrobe
In his death, burial, resurrection, and ascension, Jesus achieved something that God the Father recognized, namely, humanity’s sin crisis was rectified once and for all. To use longstanding theological categories, the atonement was objective (i.e., directed toward God), not merely subjective (directed toward humanity). The reason the atonement can be viewed objectively is because the New Testament presents Jesus as God’s acceptable representativeof—and chosen substitutefor—all humanity:
Christ died for the ungodly (Rom 5:6).
Christ died for us (Rom 5:8).
Christ died for our sins (1 Cor 15:3).
God made him who knew no sin to be sin for us (2 Cor 5:21).
…who gave himself for our sins (Gal 1:4).
…who gave himself for me (Gal 2:20).
Christ redeemed us from the curse of the law by becoming a curse for us (Gal 3:13).
…who gave himself as a ransom for all (1 Tim 2:6).
Christ suffered for you (1 Pet 2:21).
Christ also suffered once for sins, the righteous for the unrighteous (1 Pet 3:18).
Historic Christian orthodoxy has largely understood the “for” in these verses as “in the place of.” That is, the atonement involved the substitution of Christ “for” or “in the place of” the sinner. As the old hymn by Phillip Bliss (1838-1876) puts it:
Bearing shame and mocking rude, In my place condemned he stood.
This essay seeks to explore the legitimacy of understanding substitution as one facet of the atonement diamond. As N. T. Wright said on a recent podcast, care must be taken when presenting the atonement in such a way. To paraphrase his comment, we preachers don’t want to find ourselves in a position of saying, “For God so hated the world that he killed his only Son.” Such a proposition would be a travesty, which is where we will begin our analysis.
The Cross—A Travesty of Justice?
Substitution is not the only legitimate image of the atonement, but it certainly is prominent in both the Old and New Testaments. An animal in the Garden of Eden dies so that Adam and Eve don’t have to. A ram in the thicket dies so that Isaac doesn’t have to. A Passover lamb dies so that the firstborn doesn’t have to. Two Yom Kippur goats die so that the nation of Israel doesn’t have to. The entire sacrificial system is built on the concepts of propitiation and expiation. Animal substitutes die so that humans alienated from God may live. In Jesus, “the Lamb of God, who takes away the sin of the world” (John 1:29), animal sacrifices give way to the ultimate substitute, the Son of God (cf. Heb 10:4).
Nevertheless, this understanding of Jesus’ death has been widely criticized in recent years. The rationalistic Professor at Oxford University, Sir A. J. Ayer once called the idea of substitutionary atonement “intellectually contemptible and morally outrageous.” The common objection of unbelievers usually goes something like this: “I can’t possibly believe in a God who has to see blood before he can forgive sin.” To the contemporary mind, the very idea is offensive, disgusting, primitive, and obscene. Even believers, when we ponder the issues surrounding forgiveness via the cross, we have to admit it’s an extraordinary claim we’re making. In some ways, it’s scandalous (cf. 1 Cor 1:23).
That God should victimize the innocent Jesus in order to acquit the guilty sinner is seen to be a travesty of justice. It seems to attribute to the court of heaven a more monstrous corruption than the court of Pilate. At least Pilate resented the crowd’s cry to execute Christ rather than Barabbas. Even though he eventually yielded to it, he didn’t like it. But the Bible goes out of its way to suggest that God planned the cross as a similar kind of judicial exchange. Isaiah 53:10a says, bluntly, “It was the Lord’s will to crush him and cause him to suffer.” Indeed, the whole thrust of Isaiah 53:4-6 features substitutionary language:
4 Surely he took up our infirmities and carried our sorrows, yet we considered him stricken by God, smitten by him, and afflicted.
5 But he was pierced for our transgressions, he was crushed for our iniquities; the punishment that brought us peace was upon him, and by his wounds we are healed.
6 We all, like sheep, have gone astray, each of us has turned to his own way; and the Lord has laid on him the iniquity of us all.
Victimizing the innocent in order to acquit the guilty—that’s what scandalizes people. But it’s not just unbelievers who make this objection anymore. In the last few decades, even some believers have begun to describe the concept of substitution as “divine child abuse.” As such, we can’t understand the cross as “penal substitution,” they say. That which is so predominantly advanced in Scripture has to be re-thought now because people don’t like it, and we’ve gotten it wrong for so long. Consequently, alternative views of the cross have been elevated in our day, including subjective or “moral influence” theories. Why? Because they’re far less offensive to contemporary sensibilities.
The Cross—Just an Example?
The purpose of the cross, they say, is for God to provoke some sort of emotional impact in us, or moral influence on us. In other words, when we look at the cross, we feel conscience-stricken about our failures, and we determine to live our lives as better people as a result. So, the cross is our example to live well and to do good. It’s our model for living a more selfless, self-sacrificial, and non-retaliatory life. That’s the purpose of the cross, it is proposed, and that’s why, ultimately, it “works.” That’s why God honored his Son’s sacrifice with a resurrection to follow.
There is indeed some truth to this view. Christ’s behavior on the cross is explicitly described as an example for believers in 1 Peter 2:21-23:
To this you were called, because Christ suffered for you, leaving you anexample, that you should follow in his steps. ‘He committed no sin, and no deceit was found in his mouth.’ When they hurled their insults at him, he did not retaliate; when he suffered, he made no threats. Instead, he entrusted himself to him who judges justly.
When we look at the cross and see what Christ did there, we can’t help but be moved by the depth of his love and sacrifice on our behalf. It has emotional power in and of itself.
The Cross—More Than an Example
But the cross is much more than an example for humanity. Peter goes on to say of Jesus in the same passage, “He himself bore our sins in his body on the tree” (1 Pet 2:24a). That is, he didn’t just die to show us how to live. Indeed, if the cross is not more than an example, then we have to conclude that Jesus saw his death as little more than a form of emotional blackmail. His intent was to get us to behave in a certain way by making us sad about his ordeal or sad about ourselves. Such a view, however, puts the cross of Christ into the same category as a political hunger strike.
Do we really want to suggest that Jesus intends to manipulate us into being better people by this kind of emotional lever—a histrionic gesture that achieves nothing but embarrassing those of us who have to watch it? If so, that could rightly be considered an immoral influence. Moreover, viewing the cross in this way not only reduces it to a form of crass manipulation, it renders the theory hopelessly incoherent. Yes, the death of Jesus can serve as an example to us, but the cross must first have a real (objective) value in order for it to have any personal (subjective) value. Why is this the case?
Imagine seeing a man standing on top of a tall building, and hearing him yell, “I love you all, and to prove how much I love you, I’m going to jump from this building and die for you.” Would you go home saying, “Wow, I saw a most wonderful demonstration of love today”? Or, “I saw a man die for me today”? No, you’d go home saying, “I saw a mentally disturbed man jump to his death today. How sad.” And you’d be right, because unless some objective benefit flows out of that death to somebody else, it can’t be considered a moral example. It is more rightly considered a tragic display of lunacy. On the other hand:
If I were drowning out in the middle of a frigid lake, and somebody jumped into the icy water to save me, drowning in the process himself, then I can rightly say, “He died for me.”
Or if I were a terminal cardiac patient in a hospital and needed a transplant, and someone stepped in and said, “I’ll give you my heart so that you can live,” then I can rightly say, “He died for me.”
Or if I were on death row expecting execution at dawn, and someone stole into my cell the night before and said, “I’ll take your place on the gallows tomorrow,” then I can rightly say, “He died for me.”
There has to be some real situation of danger in which I am placed, and some real, objective benefit flowing to me out of the other person’s death. Otherwise, it doesn’t make sense to say that the other person died for me. In the same way, we can only have a subjective view of Jesus’ death if there’s an objective benefit preceding it. Otherwise, the death of Christ for me is incoherent.
The Cross—Where the Punishment Really Falls
Still, people object to this view of the cross—that it was a substitutionary sacrifice—because they think it portrays God as a spiteful and ruthless monster. He comes across as a deity who punishes an innocent third party in order to satisfy his insatiable lust for revenge that he has somewhere in his heart. He’s like a rogue soldier who executes innocent civilians who aren’t even part of the battle. We’re outraged when something like that happens, and rightly so. Punishing the innocent is no virtue.
Those who criticize an objective, substitutionary view of the cross say it portrays God like that—punishing an innocent third party so that the guilty can go free. But that’s a caricature and gross misrepresentation of what the Scriptures teach. According to the New Testament, and according to Jesus’ own self-understanding, Christ is not a third party. Of course God could not take an innocent man and arbitrarily make him a substitutionary sacrifice for the sins of the world. That would have been a total miscarriage of justice. But what the New Testament dares to suggest to us is that at the cross, God did not arbitrarily punish an innocent third party; he deliberately punished himself.
Jesus said, “Whoever has seen me has seen the Father” (John 14:9). Jesus said, “I and my Father are one” (John 10:30). Jesus is called, “Emmanuel,” God with us—God in human flesh (Matt 1:23). So, Jesus is not some innocent third party. He’s innocent, all right, but he’s not a third party. He’s the first party. Consequently, when we look at the cross, we shouldn’t think of Jesus as being there doing all the work in isolation, with God the Father being somewhere far away—totally disinterested in what’s happening, or totally unaffected by it (cf. Hos 11:8c). No, Paul said that at the cross, “God was in Christ reconciling the world to himself” (2 Cor 5:19; cf. Gen 15:17-18a).
The Father was right there “taking it on the chin,” so to speak, as his own Son bled and died for humanity. God in Christ took full responsibility for human sin, even though it obviously wasn’t hissin. That’s why Acts 20:28 refers to “God’s own blood.” In God’s mind, divine blood shed is the price required for divine forgiveness granted. God did not sweep humanity’s sins under the rug, he swept them onto his Son—with his adult Son’s permission (cf. John 12:27; Mark 14:32-42; Matt 26:52-54; Heb 10:5-7). This can hardly be considered divine “child abuse.” It’s more akin to the brave and noble soldier going off to war and giving his life in battle for the sake of his fellow citizens.
The Cross—God’s Instrument of Reconciliation
We sometimes assume it should be easy for God to forgive sin. After all, when does God ever have to break a sweat to do anything? Besides, isn’t it God’s job to forgive sin? It’s just what he does, right? God said, “Let there be light,” and there was light. Why then can’t he likewise say, “Let there be forgiveness,” and there is forgiveness? In short, why is forgiveness not by divine fiat?
Historically, the former statement, “Let there be light,” has always been seen as entailing no breach of God’s nature or ways. God is creator, and God is light. The latter statement, however, “Let there be forgiveness,” has often been seen as entailing a potential violation of at least some aspect of God’s nature and ways. God is holy, so sin must be punished. God is love, so sin must be pardoned. Herein lies the dilemma, and one that doesn’t seem to have an easy resolution. God must always be true to his own nature; otherwise, he cannot be God.
So, in the end, will God’s justice lead to the condemnation of sinners, or will God’s grace lead to the forgiveness of sinners? Is there a way for God to cut this Gordian knot, admittedly of his own making (by virtue of the fact that he created a race he knew would rebel against him)? Is there a morally acceptable way for him to separate sinners from their sin so that he can judge the sin while sparing the sinner—thus keeping all his attributes perfectly intact?
However the issue is resolved, one can surely say that if forgiveness is by divine fiat alone, it renders the cross of Christ little more than a foolish waste. As Paul writes (in a related but slightly different context), “If righteousness could be attained through the law, then Christ died for nothing” (Gal 2:21). That the eternal Son of God should come to earth and deliberately squander his life in crucifixion—which he had the power to prevent—for no objective gain or benefit is unthinkable.
It appears, then, that there is a divine necessity to the cross. Hebrews 8:3 says, “Every high priest is appointed to offer both gifts and sacrifices, and so it was necessary for this one [Jesus] also to have something to offer.” Moreover, Hebrews 9:23 says, “It was necessary, then, for the copies of the heavenly things to be purified with these sacrifices, but the heavenly things themselves with better sacrifices than these” (Heb 9:23). In God’s mind, the cross of Christ was objectively essential to the full grant of divine forgiveness.
But how does the cross of Christ effect the final atonement that God accepts? How and why does the cross “work”? The dilemma is acute. If God overlooks evil, it’s as good as saying morality doesn’t matter in his universe after all. His righteousness would be undermined by his own neglect and inconsistency. Moreover, God would be open to the charge of moral apathy. But that is an accusation God cannot allow to pass unchallenged. His moral consistency must remain flawless and unimpeachable. He must always act justly, or the very idea of righteousness loses its meaning.
And that is why forgiveness can be said to be “difficult” for him—if we dare speak of deity in such terms. Forgiveness is “difficult” precisely because it is not easily distinguishable from moral indifference. How could one tell the difference between a God who forgives sin and one who couldn’t care less about it? If goodness is to mean anything in his universe, it is absolutely necessary that God’s righteousness should be beyond dispute. God must, in some way, dissociate himself personally from evil in this world. He must make a clear stand against it. If he doesn’t, then all moral standards and values are themselves called into question. So, how is forgiveness possible if God is to remain righteous? It is possible because no dilemma is bigger than God. Consider a similar dilemma in earthly terms.
Jack and Jill were married. They had been living together for several years, and everything seemed perfect. But then along came Joe, a blond-haired, blue-eyed, muscle-bound boy with an English accent and a bronze tan. Jill became infatuated with him, so one day, quite suddenly, she walked out and left her husband Jack so she could go be with Joe. Six months passed—six months in which Jack spent a good deal of time weeping inconsolably. But eventually, he pulled himself together. He decided that he was better off living alone and tried his best to put Jill out of his mind.
Then, as suddenly as Jill had departed, there she was again—on the doorstep now, luggage in hand. Things hadn’t worked out with Joe. She discovered that her English hunk had a mean streak and a wandering eye, so the infatuation fizzled. She wanted to apologize to Jack and make amends. She wanted things to go back to the way they were. She wanted to come home. All this she communicates to Jack while standing on the stoop.
The question at this point is this: “What is Jack going to do?” What would you do? It’s possible that Jack’s love for Jill has died—murdered by the cruel stab in the back of her betrayal and desertion. Perhaps he now just feels emotionally numb to the relationship. If so, his reaction to Jill’s appeal is going to be one of total indifference. “Well, you can come in and collect the rest of your stuff if you want, but that’s it. I couldn’t care less about you or anybody else anymore. I’m done with women. I’m done with marriage. I just want to be left alone.”
Another possibility is that Jack is still fuming with inner rage, his sense of honor scalded by his wife’s callous infidelity. If that’s the situation, he might well lose his temper and scream, “How dare you come back to me! Get out, you wretched woman! I don’t ever want to see you again! Go to hell!” Both scenarios are real possibilities.
But what if Jack’s love for Jill is still burning within his heart? What if he has long dreamed of their reconciliation? What if he wants to be with her again? How would he react then? He can’t fake indifference; he cares about her too deeply. He can’t pretend he isn’t angry, because he is, and he has every right to be. Yet, he can’t tell Jill to get lost either, because he desperately wants her to stay. So, what does he do?
For Jack to be true to himself, he has to say something like this: “I still love you, Jill. And I do want you back. I’ve longed for you to come back. In fact, it’s my heart’s desire that we be together again. But you have to understand how much you’ve angered me and hurt me by what you’ve done. Your betrayal caused me deep personal pain and great public humiliation. I was devastated by it. And I’ve never felt so dishonored in all my life. You really hurt me.”
If there is to be any chance of their relationship being restored, Jack must find the inner resources to absorb the injury that Jill has inflicted on him. His love must be large enough to overcome his indignation. His grace must be deep enough to swallow his own dishonor. His mercy must be great enough to accept the pain associated with extending the hand of reconciliation toward his wayward wife. For Jack to forgive Jill, he has to be willing to suffer whatever pain there may be in not exacting vengeance, drinking instead the bitter cup himself.
While this may not be a perfect illustration, according to the New testament, something like that is happening on the cross. We have deserted God, as Jill had deserted Jack. We have angered God as Jill had angered Jack. We have dishonored God as Jill had dishonored Jack. We have broken God’s law, and, more to the point, we have broken his heart. We have sinned against him—every one of us. And, as a result, God could have turned the cold shoulder of indifference toward us. Or he could have, with perfect justice, vented his wrath toward us and told us to go to hell.
But here is good news that spells hope for the world. God’s divine heart yearns for reconciliation. He does not want to give us up (cf. Hos 11:8), so he says to humanity, “I love you, and I want you back. My deepest desire is that we have a true and lasting relationship once again. I want genuine reconciliation. But you have to realize how much you’ve dishonored me by what you’ve done. That’s all I ask. Just come back to me humbly, and grace will be yours in abundance—and we can be together again. I am willing to swallow the pain myself to make it happen.”
Do we realize the cost of human reconciliation with God? Do we need to see it spelled out in dramatic form? If so, look at the cross, for it’s there we see the God of the universe allowing his heart to be ravaged by the sin of this world. There we see the cataclysmic collision of divine attributes—holiness and love, justice and mercy, righteousness and grace—all resolving themselves in mutual satisfaction until there is a just and settled peace in the violent death of his beloved Son.
When we look at the cross, no one can accuse God of moral indifference now. As Paul argues in the book of Romans, the cross of Christ demonstrates the righteousness of God, not simply the grace of God. All things are properly settled now. As gruesome as it may be to consider, the bruised and bleeding Jesus—humanity’s perfect substitute—became the focal point of God’s revulsion toward sin. Here, then, is the gospel at its core. For those who embrace Jesus as their substitute, no divine revulsion remains. Humanity’s sin crisis has been rectified once and for all.
Conclusion: The Death of Christ—It Is For Us
On one occasion, Jesus said to his disciples, “Even the Son of Man did not come to be served, but to serve, and to give his life as a ransom for many” (Mark 10:45). Additionally, the Apostle Paul wrote, “God made him who had no sin to be sin for us, so that in him we might become the righteousness of God” (2 Cor 5:21). The cross, then, is good news for a fallen race. A great transaction took place there that God the Father accepted. He planned it, authorized it, carried it out, and honored it. That transaction is this: God treated Jesus as we deserved so that he could treat us as Jesus deserved.Whatever else the cross may entail, it surely entails the concept of substitution. As Charitie Lees Bancroft (1841-1892) wrote:
When Satan tempts me to despair And tells me of the guilt within Upward I look and see Him there Who made an end of all my sin Because the sinless Savior died My sinful soul is counted free For God the just is satisfied To look on Him and pardon me
Luke Garrett (1959-2016) captured the same theological truth in his song, “Wondrous Exchange”:
The victim on a cross of execution The Lamb of God that sacrificed his life And the sky grew dark, and the rain poured down The price of my redemption was so high
For on that hill was done the great transaction As God paid out the ransom for my sin I can walk away; I am truly free From the prison and the hell my life had been
A wondrous exchange A wondrous exchange An offer so great I can scarcely believe His crown for my shame His loss for my gain His death for my life What a wondrous exchange
The objective dimension of Christ’ redeeming work on the cross opens up a wide variety of legitimate subjective expressions of its efficacy and impact on believers and their spiritual lives.
In his book The Cross of Christ, John R. W. Stott (1921-2011) writes, “I could never myself believe in God, if it were not for the cross. The only God I believe in is the One Nietzsche ridiculed as ‘God on the cross.’ In the real world of pain, how could one worship a God who was immune to it?” In similar fashion, Edward Shillito (1872-1948) wrote in his poem “Jesus of the Scars”:
The other gods were strong; but Thou wast weak; They rode, but Thou didst stumble to a throne; But to our wounds only God’s wounds can speak, And not a god has wounds, but Thou alone.
Finally, the subjective impact of Christ’s objective atonement is illustrated well in the famous hymn by Horatio Spafford (1828-1888), “It Is Well with My Soul”:
My sin—oh, the bliss of this glorious thought— My sin, not in part but the whole, Is nailed to the cross, and I bear it no more, Praise the Lord, praise the Lord, O my soul!
The atonement is objective before it is subjective—and that is precisely what gives its subjective dimension so much power for the church in every age. Because Jesus is our substitute, we love him and want to follow his example.
Image Credits: gettyimage.com; gerhardy.id.au.
Parts of this essay were informed by the writings of John Stott, William Lane Craig, Roy Clements, and others who have written on atonement theory.
In preparing his people for their exodus from Egypt, God instructed the Israelites to sacrifice an unblemished lamb and then apply some of its blood to the tops and sides of their doorframes. God told them, “On that same night I will pass through Egypt and strike down every firstborn—both men and animals—and I will bring judgment on all the gods of Egypt. I am the Lord. The blood will be a sign for you on the houses where you are; and when I see the blood, I will pass over you. No destructive plague will touch you when I strike Egypt” (Exod 12:12-13).
Those who applied the blood to their homes were spared divine judgment and free to leave for the Promised Land the next day. God’s dramatic rescue of his people from Egypt was the preeminent act of salvation in the Old Testament, and he had several intentions in the original Passover event: to be faithful to his covenant; to expose the false gods of Egypt; to judge the wickedness and injustice of Pharaoh; to protect his people and deliver them from slavery; and to memorialize his saving power, providing hope for future generations who would keep his covenant.
The entire Passover ceremony centered on a lamb—a very specific lamb that had to meet specific requirements. For example, it had to be: a lamb that is male; a lamb in its prime; a lamb thoroughly examined; a lamb without blemish; a lamb without broken bones; a lamb slain and roasted; a lamb sacrificed by all; a lamb offered at twilight; and lamb that served as a substitute—dying so that others might live. Moreover, all of it had to be eaten family-by-family, such that every time a household walked out of Egypt the next day, a complete lamb “inside them” came out, too. Upon their great deliverance, their calendar started all over again. In essence they got a new beginning in life: “This month is to be for you the first month, the first month of your year” (Exod 12:2).
It was John the Baptist who saw Jesus by the banks of the Jordan River and said, “Look, the Lamb of God, who takes away the sin of the world!” (John 1:29). The Apostle Paul wrote, “Christ, our Passover lamb, has been sacrificed” (1 Corinthians 5:7b). The Apostle Peter wrote, “You know that it was not with perishable things such as silver or gold that you were redeemed from the empty way of life handed down to you from your forefathers, but with the precious blood of Christ, a lamb without blemish or defect” (1 Peter 1:18-19). Jesus is the new and greater Lamb for the new and greater Exodus—the exodus from slavery to sin. Indeed, Christ meets all the requirements of the Passover Lamb. He is:
The Lamb who is male
The Lamb in his prime
The Lamb thoroughly examined
The Lamb without blemish
The Lamb without broken bones
The Lamb slain and roasted
The Lamb sacrificed by all
The Lamb offered at twilight
Applying his blood by faith to the doorposts of our lives now gives a new calendar, beginning, a new life. And every time a church family walks out of a Eucharistic service, there’s one complete Lamb “inside them” that comes out with them. On the night before his crucifixion, Jesus said to his disciples, “I have eagerly desired to eat this Passover with you before I suffer” (Luke 22:14-20). He then gave his followers the broken bread of his body, and the poured out wine of his blood. He knew at that moment what believers would eventually come to learn, that God’s judgment passes over believers because it fell on his Son. Jesus was totally consumed by his love for his Father and his love for his people.
The Exodus 12 passage contains an interesting progression. It refers to “…a lamb…” (vv. 3-4a), “…thelamb…” (v. 4b); and “…your lamb…” (v. 5). Perhaps you’ve recognized that Jesus is a Lamb. Great. Maybe you’ve even recognized that Jesus is the Lamb. Even better. But have you ever made him your Lamb by faith? That’s why he came—to be your exodus from bondage to sin. Receive him today by faith, and you will get a brand new start to a whole new life (John 3:3).
Yesterday we unveiled the new website for Christ Community Church, which can be found here. The site is about 85 percent complete. Pages still in production include the age-based ministries in the Connect section, as well as the Sermon Archive page, but I thought it best to roll out what we have now since people sometimes look for churches during Holy Week.
This is a most marvelous time of year for believers, isn’t it? I could hardly get out my opening prayer this past Sunday—Palm Sunday. To ponder the death of Jesus is to ponder the loving heart of God. Indeed, it was Jesus himself who connected the two: “For God so loved the world that he gave his one and only Son” (John 3:16a). This divine giving encompassed the cross, which reduces us all before it raises us all. In fact, it’s that sense of unworthiness that drives us to grace, which we so desperately need from God.
During Holy Week, believers around the world give deep thought to the Passion (i.e., the sufferings) of Christ. Our purpose in doing so is not to be morbid, gruesome, or macabre but to increase our gratitude and enhance our devotion to God. It’s one of the ways we renew our minds (cf. Rom 12:1-2) and “grow in the grace and knowledge of our Lord and Savior Jesus Christ” (2 Pet 3:18). In short, it’s part of our discipleship. The Apostle Paul wrote to the Corinthian church, “For I resolved to know nothing while I was with you except Jesus Christ and him crucified” (1 Cor 2:2). The cross of Christ was never from Paul’s mind.
Believers are especially challenged when we realize that Jesus was tortured by religious people as well as irreligious people. Pious Jews and secular Gentiles both had a hand in his death. Believers and unbelievers alike totally missed the fact that “God was in Christ, reconciling the world to himself” (2 Cor 5:19) during Jesus’ execution. Therefore, it is the Christian believer as much as anyone who needs to contemplate the cross and, in the process, relinquish any sense of self-righteousness (cf. Phil 3:3-11).
So, in addition to playing lawyer over the past two months for the legal filings of the church, I’ve been building a website (using Divi by Elegant Themes on a WordPress managed site). The learning curve was steep at first, but then I finally got the hang of it and started having a blast. That’s why I’ve been off the grid lately, which I don’t like doing. I always love to read what my thoughtful friends are writing, especially this time of year, but the pile has been high.
Next up are Facebook and Instagram pages. Right after Holy Week.