Drippings from the Honeycomb
More to be desired are [the rules of the Lord] than gold, even much fine gold; sweeter also than honey and drippings of the honeycomb. (Psalm 19:10)
You can view part one (History of the Land to 1917) here; and part two (History of the Land Since 1917) here. How Christians approach the land/modern state of Israel today depends on their answer to an number of theological questions: the way they understand the Bible, their view of salvation history, who the people of God are and their understanding of the future. My View
Jesus said, “Give to Caesar the things that are Caesars and God the things that are God’s.” This is useful to understanding the question of the State of Israel. Civilly (Caesar) I sympathize most with the ancient Jewish land claims of the State of Israel, which far outweigh that of the Arab Palestinians; add to this Israel’s international recognition, defensive victories and productive sovereign presence and they have every right to exist, even if imperfectly. It certainly has a right to defend itself, remembering compassionate justice. Yet the Arabs of Palestine have been there many centuries and likewise have a right to co-exist, either in Israel or over their own state (something that Zionism challenges). They have certainly been impacted by the arrival of Jewish settlers and refugees. However, the Arabs lost the wars of 1948, 1967 and 1973. The Arabs have clearly leveraged refugees against Israel when in all other international examples displaced people are reintegrated. Most Arab Palestinians simply want to live peaceably (and many do so as citizens of Israel). However, 5 times the PLO has turned down peace deals that would have seen them sovereign over Gaza and the West Bank, why? If Israel laid down their arms there are enough people who hate her that she would cease to exist. If the Palestinians laid down their arms (in the sense of terrorism and not police and military forces) then there would be peace. The adage that the conflict is “easy to explain, difficult to solve,” seems very true. One reason why the Jews are hated is theological, they are God’s “chosen” people; but this must be defined. Religiously (God) Religiously I do not sympathize with Israel with the exceptions of my Judeo-Christian heritage (Ro 9:5, chs. 9–11) and also my desire that all ethnic Israel may be saved (Ro 11:26). My sympathy stops here because I am a covenantalist (I see continuity between the Old Covenant and the New Covenant people of God, the elect, c.f. Ro 9–11—the Church is Israel) and an a-millennialist (the millennial Kingdom is today, Christ reigning over His Church on earth by His Spirit—the promises of land have been fulfilled in Christ). Indeed, God choose to save a people to himself (the elect). He sought to bring salvation by choosing, under the OC, to work through one nation (Israel). Even in the OT Israel was made up of visible and believing Israel, or those elect to service and those elect to salvation. Under the New Covenant, unbelieving Jews remain “elect to service,” but in a much diminished sense, to bring about the salvation of the Gentiles, and even the Jews (Ro 11:11b). The New Covenant community are God’s people, believing Jew and Gentile, in salvation and in predominant service. However, because unbelieving ethnic Jews are still elect to service they are a hated people (anti-semitism). It seems clear that God, in His providence, has been kind to the Jews by allowing them back to their historic lands; a kindness no doubt intended to lead to repentance (Ro 2:4). We must remember to read the whole Bible through the lens of Christ (Christologically, e.g. the road to Emmaus). The promises of the Promised Land were surely realized in a literal sense under Solomon. Because the promises were contingent on covenant faithfulness the Jews were expelled from the land for their unfaithfulness. It was according to God’s mercy they were even able to return to the land in part under the Persians. The destruction of the Jewish Temple and the expulsion of the Jews from the land under the Romans was a judgement for not accepting the New Covenant of the Messiah. (During the first millennia Christians were disinterested in the land, except for its connection to Christ and the saints). When secular Zionism emerged, Rabbis were quick to point out that the dispersion was God’s judgement and that the Jews would not return to the land, in their view, until the Messiah came. Today Israel is largely a spiritually godless Western nation of atheists and legalists. Even if the Old Covenant had not been fulfilled in Christ, ethnic Jews would have no claim to the land because of their covenant unfaithfulness. How much more so today because they reject the New Covenant. While Zionism is a powerful and tantalizing drug that even the disciples dappled with (Acts 1:6). Jesus in the Kingdom of God, however, had far more in mind. At the Fall God’s presence in His place (Eden/earth) was lost. Since that point His presence on His place has been expanding. The Promised Land was a type of Eden. Today the Kingdom’s reign through the New Covenant People of God (the Church) is typologically expanding His rule all over the earth, not simply in one place (Israel). In the words of the Reformers Luther and Calvin, the restoration of Israel is a mere “Jewish myth.” When Christ returns His rule over earth will be completed in the New Heavens and New Earth. Perhaps the most we might say of the land of Israel in this is that it is likely Christ will return to the Mount of Olives (Acts 1:11), and so in that sense Israel might feature in future events. But what of God’s promises to Abraham of the land? It was fulfilled in Christ just like all Old Covenant promises. We must covenantally understand the expansive nature of this promise. Imagine a father promised his son a carriage as a gift for his marriage in 1900. However, when he was married in 1910 he gave him a new automobile. Did the father not give what he had promised? Abraham never lived to see an inheritance in the Promised Land. This was because he was hoping in what the Promised Land signified, the New Heavens and New Earth, God’s reign over all (Heb 11:10). These were partly fulfilled in Solomons day (1 Ki 4:21), today through the Church (Ro 4:13; Mt 5:5) and in the future (Rev 11:15, Rev 21:1). Conclusion Civilly I sympathize with Israel; religiously I also sympathize with Israel, but not in a way many ministries and Christians have paraded on social media since the recent conflict began. It is a modest sympathy. My sincere sympathies lie here: Existing in both Israel and Palestine are believing Jews and Arabs, members of the New Covenant, Christians. These are our brothers and sisters. These are the ones caught between a worldly power struggle (unbelieving Palestinians and Israelis) that we ought to sympathize the most with, whether it is an Israeli Christian being killed by Hamas rockets or a Palestinian Christian being killed by Israeli missiles. Our great desire for Israelis and Palestinians is that they might join Christ’s Kingdom through repentance and faith and thus be assured of a place in the New Heavens and New Earth. A Brief History of the Land since 1917 This blog is a three part series on the State of Israel, the land, etc. The first two blogs are historical and meant to be presented in a way that anyone, objectively, could agree with them. To read part one click here. In the late 1800s, partly due to growing Ottoman weakness and partly due to a rise in Christian (either for Dispensational reasons or anti-semitism) and Jewish Zionism (that a people need a place, Theodore Hertzl) in Europe, more Jews began to emigrate to the Ottoman Empire. In 1917 about 20% of Palestine was Jewish.
In 1917 the British liberated Palestine during WWI. They had promised the Arabs who helped them defeat the Ottoman’s independence. However, in 1916 the British and French secretly agreed to split the land in the Sykes-Picot Agreement. Palestine became British. In 1917 Lord Balfour published the Balfour Declaration, which favoured the creation of “a national home for the Jewish people.” Under British rule more and more Jews immigrated to British Palestine, the British being very sympathetic to Zionism. Prior to WWII, many Arabs increasingly came into armed conflict with the Jewish settlers and the British. When the British tarried in agreeing to a Jewish state some Jews likewise targeted the British. In 1939 the world’s attention shifted to WWII; issues simmered, while Jewish immigration increased because of Nazism. Post-WWII the British abdicated responsibility for the tensions to the newly formed United Nations and the world was sympathetic to a home for the Jews because of the Holocaust. In 1947 the UN passed Resolution 181, calling for the partitioning of Palestine into two states, one Jewish and the other Arab. The Arabs rejected it. As soon as Israel declared independence in May 1948, neighbouring Arab states immediately attacked Israel. The result was that young State of Israel won a surprising victory and increased its territory and some 700,000 Arabs were displaced. (They were also told to leave until the state had been defeated and they could return). Egypt occupies Gaza and Jordan the West Bank. (The Palestinian flag dates to 1964). Some 650,000 Jewish refugees also fled from their Arab countries, where they'd lived for years, to seek peace in Israel. Under the Israeli constitution Jewish and Arab citizens, Muslims and Christians, have full equality. While it is not true the land was barren and disused under the Arabs (as the British had said) the Israelis did much to improve the land. In June 1967 came the Six-Day War when Israel was attacked on all sides by Egypt, Jordan and Syria. The Arabs were defeated, resulting in Israel occupying the Sinai Peninsula, the Golan Heights, Gaza and West Bank. Following the war several Arab nations issued the “Three Noes” or the Khartoum Resolution: no peace, no recognition of Israel and no negotiations. In September 1972 11 Israeli athletes were killed at the Munich Olympics by the [Palestinian] group Black September. In October 1974 the Yom Kippur War erupted as Egypt and Syria launched a surprise attack, with heavy casualties on both sides. Egypt fared better than Syria, who lost more of the Golan Heights. In September 1978 the Camp David Accords see Israel return Sinai in return for peace. In 1987 the first intifada, or Palestinian uprising, erupts leading to ongoing deaths. In 1993 the Oslo Accords set out a peace process between Israel and the Palestinian authority. Unresolved issues include Israeli settlements in West Bank and the status of Jerusalem. In 1994 Jordan and Israel sign a peace deal. In 1995 Israeli PM is assassinated by a Jewish shooter who opposed the Oslo Accords. In 2000, after Ariel Sharon (later PM) visited the Temple Mount, the second intifada erupted leaving many dead on both sides. Following this conflict Israel builds the West Bank barrier. In 2005 Israel gives Gaza. However, in 2006 Hamas, a terrorist group backed by Iran with the aim of exterminating Israel, is elected. In 2006 Israel fought a war with Hezbollah (an Iranian backed militia in Lebanon). Flare ups have continued. In 2008 Israel attacks Hamas in Gaza. Since this time there are often flare ups of violence. Israel continues to build settlements in the West Bank. In total Israel offered the PLO peace five times and five times the PLO rejected it. This is often because of an unwillingness to recognize Israel. In 2017 the USA recognized Jerusalem as the capital of Israel. Israel has been normalizing relations with many Arab nations. Several things may be observed:
5. European= 191 *The Jews have been the longest culture and religion to be in the land; though Christians and Muslims have considerable claims too. 5. It must be remembered Israel is not an exclusively Jewish state. It tolerates other religions and some 20% of Israelis are Arab. 6. Palestinian, like Israeli, are NEW terms. Prior to the 20th Century there were no Palestinians or Israelis, simply Arabs, Jews, etc, living in an artificially created land named Palestine. You might benefit from:
A three part series on the land/state of Israel and what Christians should make of it. IntroductionThe news of the recent Israel-Hamas war has put the region, and its complex civil and religious questions, back into the international spotlight again. What should a Christian response be? While this three part blog will give a basic overview it’s interest is primarily theological and not social or political. It must be stated, this is a complex issue and many have devoted their entire lives to its study. However, we can ascertain some basics. A Brief History of the Land to 1917 The Canaanites are the earliest known residents of the Levant; the region at the crossroads of two continents. They were descended from Ham who was the father of the ancient Egyptians, Canaanites and Arabs (Gen 10:6, 19). Because of Ham’s sin (and perhaps foreseeing Canaan’s evil), Noah cursed Canaan.
c. 2166 BC. God promised Abraham the land of Canaan (“the Promised Land”) as part of his wider promise (Gen 12, 15, 17). Abraham, however, died only owning a grave in Canaan. C. 1446/or 1260. Moses and then Joshua led the Israelites out of Egypt and into the Promised Land. The nations there were so godless and so evil God used Israel to bring judgement on them. C. 1051 BC. Saul/David formed the Israelite monarchy. It later split between the northern Kingdom (Israel) and the southern Kingdom (Judah). In 725 BC Israel was taken into exile by the Assyrians, their land resettled with other peoples who mixed with the Israelite lower classes (the Samaritans). In 586 BC Judah was taken into exile by the Babylonians. Likewise, many others came to dwell in the land with the lower class Jews. Under the Persians they were permitted to return to Judea and be semi-autonomous. Though many Jews returned to Judea many remained abroad to build their lives across the Ancient Near East. This is called the Diaspora or dispersion. The Persians were conquered by the Greeks. The Jews rebelled against the Greeks and formed the Maccabean Kingdom (167–63 BC). In 63 BC the Romans intervened in the Maccabean civil war and came to incorporate Judea as a province within the Empire. 4 BC–30/33 AD. The time of Jesus. During this time a tense relationship existed between the Romans and the Jews until the Temple was destroyed in AD 70 and the Jews were finally expelled from the land in AD 139; leaving only a small number. The Romans re-named Judea Palestinia, after the Jews old Phoenician enemies the Philistines, as a slight against them. This resulted in a second Jewish dispersion. As Christianity grew Palestine had a minority of Jews and a majority of, primarily, Roman/Greek Christians. *Islam is founded by Mohammed. Jerusalem is claimed as a holy site. In 636 the new Muslim Arabs conquered Palestine. It became part of a Calaphate that existed until the Crusades (1100–1291) when it was controlled by European Christians. Christians saw it as the “holy land” because of holy events, saints, etc. After its fall to the Arabs there always remained a minority of Jews and Christians. A group of Muslims called the Mamluks then occupied Palestine until conquered by the Ottoman Turks in 1516. Palestine would be part of the Ottoman Empire for the next 400 years. To be continued... The Unknown Minister is an accurate depiction of the roles a pioneer Baptist minister fulfilled in Ontario. One important scene at the centre is that of pastoral visitation. The first Baptist minister in this area, Rev. Alexander Stewart, walked many miles (in all sorts of weather) visiting cabins and families, etc, to catechize (teach), administer ordinances, encourage, etc. Though much has changed in the world in which we minister, this ought to remain a constant principle. Click here toHowever, for as much as I’ve striven to be a visiting pastor/elder this is not the experience of many members. I met a man last year who was new to the church. He had been a Christian for years and attended a solid Baptist church. NEVER in all his Christian life had a pastor/elder ever visited his home! I was shocked and saddened.
In Acts 20 Paul sets his ministry before the Ephesian elders as an example to follow. Chiefly, how he “lived among you” (v. 18), teaching from “house to house” (v. 20) and caring “for the church of God” (v. 28). Elder/overseers/shepherds must be amongst the flock, being an example, knowing and setting a vision, feeding and caring for the flock. While I seek to incorporate this into my ministry I confess many things impede it. There is the steady stream of teaching and necessary meetings, phone calls, etc. Those other related duties or emergency counselling sessions (themselves a form of visitation). There is also the strain of meeting with new members, baptismal candidates, etc. Still, despite the various pressures that would eat away at my time I try to visit at least 2 people/families a week (or in a medium sized church every person/family about twice a year). We also host a Life Group and other fellowship opportunities. I encourage the other elders to regularly contact our members and adherents. However, visitation (or fellowship) isn’t only an elders responsibility. Hospitality is a Christian virtue and practice. Upon their conversions both Lydia and the Philippian jailer both were hospitable to the brothers. And think of how often Jesus visited and dined with people. While some may have the gift of hospitality, the Bible calls all believers to be hospitable. When was the last time you visited or had someone from the church to your home? (maybe even an elder?). What did Paul mean when he wrote to the Galatians about the “law of Christ” (Gal 6:2)?
For starters he was contrasting it with the Law of Moses, which because of the New Covenant, was no longer binding (Gal 3:15–29; 1 Cor 9:20). We never were saved by the Law (as many Jews had confused) but anticipating the Messiah, just as today one is justified through retroactive faith in Him. Was he or the Christian without a moral compass then if the Law of Moses had been fulfilled—certainly not (i.e. Gal 5:18 is not saying we can do whatever we’d like). Because the Mosaic Covenant is no more, how then shall we live? In the Bible “law” can mean a number of things (which can make it confusing). It can mean: The Bible, God’s commands, the Mosaic Covenant or Law of Moses or the moral law. Some have suggested antinomianism (there is no law) while others have opted for the other extreme of legalism (try to be saved by keeping the law). In the middle there are those who no longer see the Law of Moses as binding (Calvin- it is useful for wisdom) and those who see only those laws reinforced in the New Testament as binding (but some obviously sinful practices found in the OT are not found in the NT, like necromancy). Others see the moral law found in the Law of Moses still binding. Enter the Law of Christ, or the royal law (Ja 2:8). In 1 Cor 9:21b Paul said, “not being outside of the law of God but under the law of Christ.” Though the Law of Moses is no more that does not mean the New Covenant believer (Jew or Gentile) is left without a guide to pleasing God through obedient and right living. Christ is the King (or Lord). The King has a law. His law is binding on His citizens and non-citizens, though only His citizens fully seek to keep it with the help of the Holy Spirit. There are some elements to this law that are unique to this Covenant (e.g. baptism), however, most of it is an encapsulation of the moral law. Classically, Christians have understood the tri-partite (threefold) division of the Law of Moses: ceremonial (pointed to and fulfilled in Christ and useful in understanding the Gospel), legal (again, fulfilled in Christ, useful for wisdom and principles for civil governments—like Western society) and the moral law, which is universally binding on all people in all times. Christ fulfilled the whole law, ceremonially, legally and morally, and yet the moral law remains. We get a sense of this before and after the Law of Moses. In Gen 26:5 it says, “Abraham obeyed my voice and kept my charge, my commandments, my statutes and my laws”—in other words the moral law. In Galatians Paul upholds the second half of the Great Commandment (Gal 5:14a), itself a summation of the 10 Commandments, which the New Testament cites in its entirety. The Law of Christ are those commands unique to the New Covenant + the moral law. May we seek to be obedient to the Law of Christ for our good and Christ’s glory. To read more about the moral law see the 1689 Baptist Confession ch.19 and the New Hampshire Baptist Confession 1833.12. The Lord’s Day (LD) is one of the most vital means of grace the Lord has given to His people. A Lord’s Day well spent is therefore essential for spiritual vitality. To this end, and also to learn how a pastor spends the LD, allow me to share how I spend the LD.
Firstly, my week looks forward to the LD and each week begins with the LD. This is the major rhythm in my life, not because I’m a pastor but because I’m a Christian. Essential to a profitable LD is preparing for the LD by planning your week. I very seldom try to plan much of anything for a Saturday night. I want to make sure I’m well rested to spend the day well. (This includes sermon preparation, which I generally have completed during the week. Only occasionally am I writing vs. reviewing a sermon on Saturday night. I always appreciate God’s people’s prayers for me on this night). I wake grateful that the Lord has given a day of rest and worship and family. I look forward to the morning and evening worship services that will prove an integral part in spending the LD well, of our corporate worship and discipleship. There is nothing planned for the day apart from rest, worship and family. No shopping (online or otherwise), no special events, no projects, no recreational activities, no travel, etc. The Lord’s Day is His appointment with me and so I give the day wholly to the Lord; it is His. While I do seek to usually take Monday as a day off for projects, family or writing the LD is my/the Sabbath. My service is part of my worship. I’m usually up before anyone else in my home on the LD. After a time of general prayer I review my message and pray for the services and the day. We have breakfast and do my son’s devotional and then get ready to go to church. I try to make this as hassle free as possible so going to church doesn’t become a stressful affair. As a pastoral family we’re normally there early (often first to arrive and last to leave). I don’t count the very act of being at church on the LD as contributing to ‘my week’s work’—I’m a Christian first, I’d be there anyway. However, I do try to take the extra time into consideration of my wider week’s ministry. After getting any last minute things ready (missing music pages, anything for the sermon) and helping ‘open things up’ those involved in the morning service meet together for prayer. We then fellowship and welcome people to the service (As we don’t presently have greeters I try to do this). One sacrifice in the service, since I often assist with the leading of singing is that I’m not able to help parent in the pew like other fathers. After the service I usually greet people and hopefully engage in relevant ministry conversations. On the way home we usually take a short scenic drive and then have a light lunch. Occasionally we’ll have guest speakers or members/visitors over for a meal, though my wife’s health doesn’t always allow for this. In the afternoon there will quite likely be a nap, some p.m. sermon review, reading a Christian book, taking some quiet time to pray, a short family walk, etc. We often will have a small snack before heading off the evening service. This service is the true highlight of my week. I love beginning the week on the Lord’s Day in worship but I love crowning the day with the p.m. service. With minimal set up we look forward to an informal service. After the service we have refreshments, which is a great time to catch up with people and speak about the things of the Lord. After the p.m. service, which has been part of my life now for a decade, we return home for a tradition of crackers, cheese and jelly. Following this we call some family members to check in. Then we retire for the evening with a story, a devotional reading and a reading from the Bible followed by prayers. After a busy yet restful day we all seek to get a good night’s sleep. Many ask how I can do as much as I do. The simple answer is by seeking to spend the LD well. I still have room to grow in spending the day well and hope you will likewise contemplate how you will grow in spending a profitable Lord’s Day. 28 For no one is a Jew who is merely one outwardly, nor is circumcision outward and physical. 29 But a Jew is one inwardly, and circumcision is a matter of the heart, by the Spirit, not by the letter. His praise is not from man but from God. (Ro 2:28–29)
Transitioning from the Old Covenant to the New Covenant can be disorientating, especially when it comes to language. Take for example “Jew.” This word can be very confusing to understand as it has multiple meanings[1] and ways in which it is used. Most [ethnic/religious] Jews in Jesus’ day were nominal, i.e. they were outwardly conforming to the Old Covenant (+ their added traditions, Mk 7:7). However, they were not inwardly hoping in the Messiah or abiding by the Old Covenant in faith. Though many sat under John’s preparatory ministry it is difficult to know the depth of their repentance and faith; especially when Jesus often called them “an evil generation.” The Mosaic Covenant was a mixed covenant of the visible and invisible, unbelievers and believers. In Jesus day there were few true Jews. Yet during His ministry, slowly, many began to believe in Him as the promised Messiah/King (or be positively inclined toward Him). Some overtly followed Him (11/12 disciples) and some secretly (Nicodemus and Joseph of Arimathea). The best phrase to describe this group would be “the faithful remnant.” (Mal 3:16–18). As the New Covenant was fully inaugurated through Jesus’ life/death/resurrection/ascension/Pentecost the Jews of the faithful remnant were the ones who embraced Jesus as their Messiah/King. It began with the 120, grew by 3000 at Pentecost, then by others (Acts 2:47), five thousand (Acts 4:4), etc (this continues with the later missionary journeys). Until Acts 8–11:19 the New Covenant community was exclusively ethnically Jewish. It was made up of ethnic Jews who were true Jews through faith. As time progressed, and as Gentiles were added to this body, various names developed: disciples, believers, followers of the Way, Christians, etc. It was becoming clear that the New Covenant community was different from that of the Old Covenant community. The linguistic challenge is Paul was a Jew ethnically but not a Jew [in the old covenant sens] religiously or spiritually, yet was a true Jew because he believed! He was a Jew but not an “unbelieving Jew” (Acts 14:2). In Ro 2, to show the ethnic-religious Jews were lost and in need of saving, Paul said those who trust in Jesus, Jew and Gentile, are the true Jews. Thus, while we may speak of ethnic or religious Jews or members of Judaism today the true Jews are all those who follow Jesus and are part of the people of God, the New Covenant community. A similar article is titled, Galatians & Israel [1] Jew can mean: of the tribe of Judah, resident of Judea, a synonymn for Israel, ethnic descendants of Abraham, those who practice Judaism or God’s people. In the wider Christian world you will find varied views on Creation ranging from an historic six day creation to theistic evolution and everything in between. Certainly God as creator, creation ex nilo (out of nothing), the existence of Adam and Eve, a Fall, etc, are all primary views. “I believe in God the Father, maker of heaven and earth” the Apostles Creed says. However, is the how as important? How did God create the world? This—in my view, strictly speaking—is a secondary matter; yet nevertheless so indispensable to the Gospel that it borders on being a primary matter and hence worthy of our attention.
The absence of an historic six-day creation has at least 5 implications for the Gospel: 1. Is it reliable? Many treat Gen 1–11 as if it were pre-history, somehow in a different category to the rest of Genesis and in this way able to reckon Genesis with science. (Even though literarily those chapters are written in the same Hebrew narrative style; it’s all meant to be viewed as history). When Jesus spoke about creation in relation to His teaching on divorce He (the Creator) cited it as if the narrative were true, “He answered, ‘Have you not read that he who created them from the beginning made them male and female…” (Mt 19:4). If we want people to believe the rest of the Bible, including the Gospel, we must remain committed to the trustworthiness of its foundation. 2. The basis of the Gospel’s backbone (a biblical worldview). Every story stands or falls upon the story that came before it. Genesis answers questions of origins and lays the foundation for biblical doctrines. If you remove the story’s foundation you jeopardize the story itself. For example the 9 Cs have often been used to simplify the overarching story of the Bible: Creation/Corruption/Curse/Catastrophe/Confusion/Covenant/Christ/Cross/Consummation However if Gen 1–11 (even 12) are not real events in some meaningful way then this is all you are left with: Christ/Cross/Consummation The Gospel story then stands on shaking ground. 3. The impact on other fundamental beliefs. The Creation account, as we’re seeing more and more in our culture, matters for other fundamental Christian beliefs, most notably gender and sexuality. Both Jesus and Paul root their theology of gender and sexuality in Genesis. Churches most impacted by cultural views on these subjects also tend to have the most fluidity when it comes to their views of Genesis. 4. The origin of death. This is crucial. The Bible clearly says in multiple places that death came as a result of sin (e.g. Ro 6:23a). That can only be true if the narrative in Genesis is true. The moment you allow for an old earth you admit death before the Fall. The whole Gospel revolves around Jesus being the solution to death that resulted from the Fall that didn’t exist beforehand. 5. The first and second Adam. There are other theories as to how Adam was really the first man, however, how is Paul to be taken at His word that Adam was the father of all peoples (Acts 17:26) if in fact he wasn’t. Add to this Christ as the second Adam (1 Cor 15:45, c.f. v. 21–22) who through faith becomes our federal head so we no longer suffer from the effects of the first Adam. *** So questions of Creation are not simply a peripheral issue to be avoided because in our culture it happens to be controversial; with gentleness and respect we must insist upon its great Gospel significance. Do not think that I have come to abolish the Law or the Prophets; I have not come to abolish them but to fulfil them. (Matthew 5:17, Sermon on the Mount)What did Jesus mean here? How did Christ fulfil the Law? What does that mean for the Law itself?
Christ Fulfilled the Law The Law can mean: a) God’s decrees, b) Scripture, c) a Covenant, d) the Mosaic Covenant (or Covenant with Israel at Sinai), or e) God’s moral law. Given the context in the Sermon on the Mount it is almost certainly “d,” the Mosaic Law; yet with a twist. To abolish means to unyoke, as in unyoking an animal from a cart. As such it means to break or destroy what was. To fulfil means is to be full or to meet. The Jewish leaders of Jesus’ day feared He was a religious revolutionary who would upset their cherished possession, or rather their misinterpretations and additions (Mt 23:4; Mk 7:7), for Jesus, being perfect, never broke God’s Law. He would be much more radical and still more conservative than they thought. Christ fulfilled the Law by doing what Adam, doing what the descendants of Abraham, and of Israel and the Kings could not do—be that perfect covenant partner. No human can by their works “fulfil the Laws demands” (“Rock of Ages”). Christ could fulfil the Law, as Matthew is keen to point out, because He was the lawgiver greater than Moses. The New Covenant In fulfilling, or meeting, the demands of previous covenants, Jesus inaugurated the promised New Covenant (Jer 31:31; Ezk 36; Heb 8 et al).Jesus’ life and ministry marked a watershed or transition period between the covenants (it was inter-covenantal). When He died the veil was torn. After He ascended the Spirit was given. There is a newness in the New Covenant. New (kainos) means something new in kind, like a new invention; it isn’t new (neos) as in a new type of car but a new form of travel like a teleporter. (The NC doesn’t abolish, replace or succeed the Old, it fulfils the promises of the Law and Prophets. It is the direct continuation of God’s plans). According to Gal 3:15–29 the Law of Moses was temporary and served the purpose of exposing our sin and making the promise to Abraham essential. It also has a guiding quality. As such certain aspects of the Law of Moses were no longer necessary. Since Christ was the sacrifice for sin and the Holy Spirit now made believers the living temple of His presence the Temple was obsolete and hence the ceremonial system. The dietary laws (an external sign of holiness) were no longer necessary for Christ taught that holiness flowed from Christ’s imputation and through a new heart cleansed from within by the Spirit. (Scripture emphatically declares this in Mk 7:19b, “Thus He declared all foods clean,” c.f. Acts 10). Circumcision as the covenant sign gave way to baptism, the Passover to the Lord’s Supper (Lk 22:20), and so the list could go on. A Law Remains (The Law of Christ or Moral Law) How then could Jesus say in Mt 5:18, “For truly, I say to you, until heaven and earth pass away, not an iota, not a dot, will pass from the Law until all is accomplished.” Likewise, how could he commend the “scribes and Pharisees” pursuit of righteousness, or holiness, (v. 19), and state this legal righteousness was needed to enter the Kingdom? (Truly, Christ is our righteousness and the Spirit enables us to live righteously, thus guaranteeing our place in the Kingdom, both present and eternal). In saying that He would fulfil the Law of Moses and yet the law would never pass away Jesus is commending to us the Law of Christ, or the Moral Law (Gal 5:14, 6:2). While the Law of Moses as a whole has been fulfilled in Christ, a law remains which is the moral law found within it (see 2nd London Baptist Confession, ch. 19, for the classic Christian understanding of the threefold division of the Law). This is binding upon all believers to follow as our guide to holiness by the Spirit. |
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