The Independent Reports of an Empty Tomb

An Excerpt from "On Guard Defending Your Faith with Reason and Precision,"   author -William Lane Craig

The discovery of Jesus’ empty tomb is independently reported in very early sources.  Mark’s passion source probably didn't end with Jesus’ burial but with the women’s discovery of Jesus’ empty tomb.  For the burial story and the empty tomb story are really one story, forming a smooth, continuous narrative.  They’re linked by grammatical and linguistic ties.  Furthermore, it seems unlikely that the early Christians would have circulated a story of Jesus’ passion ending in His burial.  The passion story is incomplete without victory at the end.  Hence, Mark’s source probably included and may have ended with the discovery of the empty tomb.

We've seen that in 1 Corinthians 15:3-5 Paul quotes from an extremely early tradition that refers to Christ’s burial and resurrection.  Although the empty tomb is not explicitly mentioned, a comparison of the four-line formula with the gospel narratives on the one hand and the sermons in Acts on the other reveals that the third line is, in fact, a summary of the empty tomb story.

Moreover, two further features of Paul’s tradition imply the empty tomb.  First, the expression “he was buried,” followed by the expression “he was raised” implies the empty tomb.  The idea that a man could be buried and then be raised from the dead and yet his body still remain in the grave is a peculiarly modern notion!  For first-century Jews there would  have been no question but that the tomb of Jesus would have been empty. Therefore, when the tradition states the Christ “was buried and he was raised,” it automatically implies that an empty tomb was left behind.  Given the early date and origin of the tradition, its drafters could not have believed such a thing were the tomb not empty.

Second, the expression “on the third day” implies the empty tomb.  Very briefly summarized, since no one actually saw Jesus rise from the dead, why did the early disciples proclaim the He had been raised “on the third”?  Why not the seventh day?  The most likely answer is that it was on the third day that the women discovered the tomb of Jesus empty; and so naturally, the resurrection itself came to be dated on that day.

We have, then, extraordinarily early, independent evidence for the fact of Jesus’ empty tomb.  The discovery of Jesus’ empty tomb cannot be written off as a later, legendary development.

But there's more!  For once again there are good reasons to discern independent sources for the empty tomb in the other gospels and Acts.  Matthew is clearly working with an independent source, for he includes the story of the guard at the tomb, which is unique to his gospel.   Moreover, his comment about how the rumor that the disciples had stolen Jesus' body "is still told among Jews to this day" (Matt. 28:15) shows that Matthew is responding to prior tradition.  Luke also had an independent source, for he tells the  story, not found in Mark, of two disciples visiting the tomb to verify the women's report that the tomb was vacant.  The story can't be regarded as Luke's creation, since the incident is independently reported in John.  And, again, given John's independence of the other three gospels, we have yet another independent report of the empty tomb.  Finally, in the sermons in the book of Acts, we again have indirect references to the empty tomb.  For example, Peter draws the sharp contrast, David "died and was buried, and his tomb is with us to this day," but "this Jesus God raised up" (Acts 2:29 compare 13:36-37)

Historians think they've hit historical pay dirt when they have two independent accounts of the same event.  But in the case of the empty tomb we have no less than six, and some of these are among the earliest materials to be found in the New Testament.
(pages 225-227)

  

What Makes Jesus Superior to Other Saviors?

An excerpt from Vintage Jesus - 

author, Mark Driscoll & Gerry Breshears

Rather, the question is whether the savior we are trusting in can actually save us.  While a diet may help us lose weight, a spouse may cure our loneliness, and a child may give us joy and improve our quality of life, they work best as gifts from God to be enjoyed and not as functional savior-gods.  David Powlison has formulated some questions to help us uncover our functional saviors, and the following questions are based on them:

             What am I most afraid of?

          What do I long for most passionately?

          Where do I run for comfort?

          What do I complain about most?

          What angers me most?

          What makes me happiest?

          How do I explain myself to other people?

          What has caused me to be angry with God?

          What do I brag about?

          What do I want to have more than anything else?

          Who do I sacrifice the most for in my life?

          If I could change one thing in my life what would that be?

          Whose approval am I seeking?

          What do I want to control/master?

          What comfort do I treasure the most?

In speaking of a savior, we must also speak of the urgent need for our rescue.  If our home were on fire, we would urgently call out for a firefighter to save us.  If our body were failing, we would urgently call out for a doctor to save us.  If our home were broken into, we would call out to a police officer to save us.  If we were drowning, we would cry out to a lifeguard to save us.  Tragically, the sense of urgency that we rightly have in our physical life is lacking in our spiritual life, where the consequences are even direr. For this reason, if you are reading this and are not a Christian, we must in loving concern ask, who and what are you trusting to save you?  Can they truly save you?
(pages 192)

How the Cross Makes Peace

What is Peace?

"What does the gospel of God offer us?  

If we say “the peace of God,” none will demur - but will everyone understand?

The use of right words does not guarantee right thoughts. Too often the peace of God is thought of as if it were essentially a feeling of inner tranquility, happy and carefree, springing from knowledge that God will shield one from life’s hardest knocks.  But this is a misrepresentation, for, on the one hand, God does not featherbed his children in this way, and anyone who thinks he does is in for a shock, and, on the other hand, that which is basic and essential to the real peace of God does not come into this concept at all.

The truth is... that God’s peace brings us two things: both power to face and live with our own badness and failings, and also contentment under “the slings and arrows of outrageous misfortune"...  

The peace of God is first and foremost peace with God; it is the state of affairs in which God, instead of being against us, is for us...

The peace of God, then, primarily and fundamentally, is a new relationship of forgiveness and acceptance - and the source from which it flows is propitiation.  When Jesus came to his disciples in the upper room at evening on his resurrection day, he said, “Peace be with you”; and when he had said that, “he showed unto them his hands and side” (John 20:19-20). 

Why did he do that?  Not just to establish his identity, but to remind them of the propitiatory death on the cross whereby he had made peace with his Father for them.  Having suffered in their place, as their substitute, to make peace for them, he now came in his risen power to bring that peace to them.

“Look, the Lamb of God, who takes away the sin of the world!”  (John 1:29).  It is here, in the recognition that, whereas we are by nature at odds with God, and God with us, Jesus has made “peace through his blood shed on the cross” (Col. 1:20), that is where true knowledge of the peace of God begins."

*Excerpt taken from J.I. Packer & Mark Dever “In my place condemned He stood” pages 48-49

The Trial of Christ: The Conspiracy

WHO’S TO BLAME?

"It would be a mistake to blame the Jews alone for the crucifixion.  Much evil has come from the idea that “the Jews killed Jesus,” not least in Nazi Germany.  Therefore, it is important to see how many other people were implicated in this conspiracy.  An Idumean king named Herod handed Jesus over to the Romans.  A Roman governor named Pontius Pilate ordered Jesus to be crucified.  Roman soldiers carried out Pilate’s orders, nailing Jesus to a wooded cross and hanging him up to die.  The Jews brought Jesus to trial, but in the end the Gentiles killed him.

These facts are significant because they show how the whole human race was implicated in the conspiracy against God’s one and only Son.  The Jews could not have killed Jesus without the Gentiles, for they did not have the right under Roman law to execute capital punishment, even though their religious law could punish blasphemy with death.  Nor would the Gentiles have considered killing him without the Jews, for they had no real quarrel with Jesus.  From the conspiracy to the execution, the trial of Jesus depended on an unlikely coalition of Jews and Gentiles.  In the words of Vinoth Ramachandra, “Jesus was condemned to death, not by the irreligious and the uncivilized, but by the highest representatives of Jewish religion and Roman law.”

This shows that every one of us belongs to a sinful race.  Are we any better than the men who put Jesus to death?  Not at all!” the Bible says.  “Jews and Gentiles alike are all under sin.  As it is written:

                   ‘There is no one righteous, not even one;

                             there is no one who understands,

                             no one who seeks God.

                   All have turned away,

                             they have together become worthless;

                   There is no one who does good,

                             not even one’” (Rom. 3:9-12).

If no one is righteous (not even one!) then we too are among the accused.

One man who understood his own personal rebellion against Christ was the composer Johann Sebastian Back.  In a dramatic moment in Bach’s St. John Passion, Jesus is struck by the servants of the high priest.  This episode is recorded in the Bible:  “They spit in his face and struck him with their fists.  Others slapped him and said, ‘Prophesy to us, Christ.  Who hit you?’”  (Matt. 26:67-68).  At this point it would have been customary for a composer-especially a German one-to blame the whole scene on the Jews.  But Bach gave a different answer.  He identified himself with sinful humanity.  “Who is it that has hit you?” the choir asks.  “I, I and my sins,” is the response.  Bach understood that, in a very real sense, it was his own sins that led Christ to suffer and to die."

*Excerpt taken from James Montgomery Boice & Philip Graham Ryken,  “Jesus on Trial” pages 25-28.

Why Eating Shrimp Isn't a Sin

THE PURPOSE OF THE MOSAIC LAW 

by Chris Durkin

A recent question from a young Christian man living in the Middle East: Why don't Christians follow the ceremonial and other types of stricter laws found in the Old Testament? How do we know which commands transfer over? Such as marrying a certain number of people, tithing, getting tattoos, eating certain foods and exacting God's violent wrath on sinful peoples, much as he commanded the Israelites to do. 

FIRST: What is the purpose of the law? 

The purpose of the law has always been to reveal God's holiness. As the prophets declare, the LORD God is Holy, Holy, Holy (Isaiah 6:3) and as the apostles proclaim He lives in unapproachable light (1 Tim 6:15-16). In fact, the purpose of all creation is to reveal God’s goodness, majesty and holiness (Psalm 19:1-4, Romans 1:20).

This Holy God revealed His character in the law and gave the law to Israel to communicate His covenant relationship with them (Exodus 19:3-6). God’s purpose was to have a people "set apart" (i.e. holy) for His own glory (Deuteronomy 7:6-9) - a people that would abstain from sin, forsake the pagan idolatry of the surrounding nations and worship the LORD God alone (Psalm 81). 

To a lesser degree, overflowing from this basic foundation, the law was given to provide legal parameters for agriculture, justice and economics, as well as, to protect God’s chosen people from disease and instruct them in proper worship.

It is crucially important to emphasize that the law was never meant to be a means of salvation or capable of offering salvation. From beginning to end, salvation has always been act of God received through repentance and faith.

He (the LORD) took him outside and said, “Look up at the heavens and count the stars —if indeed you can count them.” Then he said to him, “So shall your offspring be.” Abram believed the Lord, and he credited it to him as righteousness.  -Genesis 15:5-6

You do not delight in sacrifice, or I would bring it; you do not take pleasure in burnt offerings. The sacrifices of God are a broken spirit; a broken and contrite heart, O God, you will not despise. –Psalm 51:16-17

“The multitude of your sacrifices— what are they to me?” says the Lord. “I have more than enough of burnt offerings, of rams and the fat of fattened animals; I have no pleasure in the blood of bulls and lambs and goats. When you come to appear before me, who has asked this of you, this trampling of my courts? Stop bringing meaningless offerings! Your incense is detestable to me. New Moons, Sabbaths and convocations—I cannot bear your evil assemblies. Your New Moon festivals and your appointed feastsmy soul hates…

“Come now, let us reason together,” says the Lord.

“Though your sins are like scarlet, they shall be as white as snow; though they are red as crimson, they shall be like wool.” 

–Isaiah 1:11-14,18

Surely he took up our pain and bore our suffering,

yet we considered him punished by God, stricken by him, and afflicted. But he was pierced for our transgressions, he was crushed for our iniquities; the punishment that brought us peace was on him, and by his wounds we are healed. We all, like sheep, have gone astray, each of us has turned to our own way; and the Lord has laid on him the iniquity of us all.  -Isaiah 53:4-6

“‘For I will take you out of the nations; I will gather you from all the countries and bring you back into your own land. I will sprinkle clean water on you, and you will be clean; I will cleanse you from all your impurities and from all your idols. I will give you a new heart and put a new spirit in you; I will remove from you your heart of stone and give you a heart of flesh. And I will put my Spirit in you and move you to follow my decrees and be careful to keep my laws. -Ezekiel 36:24-27

“Even now,” declares the Lord, “return to me with all your heart, with fasting and weeping and mourning.” Rend your heart and not your garments. Return to the Lord your God, for he is gracious and compassionate, slow to anger and abounding in love, and he relents from sending calamity.” –Joel 2:12-13

What then shall we say that Abraham, our forefather, discovered in this matter? If, in fact, Abraham was justified by works, he had something to boast about—but not before God. What does the Scripture say? “Abraham believed God, and it was credited to him as righteousness.”… This is why “it was credited to him as righteousness.”  The words “it was credited to him” were written not for him alone, but also for us, to whom God will credit righteousness—for us who believe in him who raised Jesus our Lord from the dead. He was delivered over to death for our sins and was raised to life for our justification.  -Romans 4:22-25

The hope of salvation has always been that God would send a prophet, a priest, a king, the MESSIAH who would redeem his people. Faith in God as savior was always the mode of salvation. In fact, every part of the law, the ceremonial rituals, the offerings, the priesthood, the monarcy, the temple, the sabbath... all point to the Messiah. In Christ, all of these have been ultimately and perfectly and effectively and eternally fulfilled. 

So the Lord God said to the serpent, “Because you have done this…  I will put enmity between you and the woman, and between your offspring and hers; he will crush your head, and you will strike his heel.” –Genesis 3:14-15

I will raise up for them a prophet like you from among their brothers; I will put my words in his mouth, and he will tell them everything I command him. –Deuteronomy 18:18

When your days are over and you rest with your fathers, I will raise up your offspring to succeed you, who will come from your own body, and I will establish his kingdom. He is the one who will build a house for my Name, and I will establish the throne of his kingdom forever.  -2 Samuel 7:12-13

For to us a child is born, to us a son is given, and the government will be on his shoulders. And he will be called Wonderful Counselor, Mighty God, Everlasting Father, Prince of Peace. –Isaiah 9:6

I tell you that one greater than the temple is here. If you had known what these words mean, ‘I desire mercy, not sacrifice,’ you would not have condemned the innocent. For the Son of Man is Lord of the Sabbath.”

–Matthew 12:6-8

He said to them, “How foolish you are, and how slow of heart to believe all that the prophets have spoken! Did not the Christ have to suffer these things and then enter his glory?” And beginning with Moses and all the Prophets, he explained to them what was said in all the Scriptures concerning himself.  –Luke 24:25-27

And the Father who sent me has himself testified concerning me. You have never heard his voice nor seen his form, nor does his word dwell in you, for you do not believe the one he sent. You diligently study the Scriptures because you think that by them you possess eternal life. These are the Scriptures that testify about me, yet you refuse to come to me to have life. –John 5:37-40

Now that the redeemer has come and offered himself as the ultimate substitute for our sin, we can have life through him. The Bible describes Jesus as the last Adam (Romans 5:12-21, 1 Cor 15:45) offered as the sacrificial lamb (John 1:29) for the remission of sins (1 John 2:1-2) appeasing the wrath of God (Romans 3:21-26) so that the curtain is now torn (Mark 15:38) and through faith we have a righteousness that is not our own but Christ's (2 Corinthians 5:21).  

SECOND: How do we understand the Mosaic Law through the lens of Christ and the New Covenant?

This important question seemed to be a place of constant theological tension for the early church. Israel’s identity and worship had become so deeply imbedded with the letter of the law that they missed the Law-giver in their midst. Consequently, they had a very difficult time adjusting to how the coming of the Messiah meant the fulfillment of the law.

Jesus said, “Do not think that I have come to abolish the Law or the Prophets; I have not come to abolish them but to fulfill them. I tell you the truth, until heaven and earth disappear, not the smallest letter, not the least stroke of a pen, will by any means disappear from the Law until everything is accomplished. Anyone who breaks one of the least of these commandments and teaches others to do the same will be called least in the kingdom of heaven, but whoever practices and teaches these commands will be called great in the kingdom of heaven. For I tell you that unless your righteousness surpasses that of the Pharisees and the teachers of the law, you will certainly not enter the kingdom of heaven.” –Matthew 5:17-20

If taken out of context, this passage would seem to suggest that nothing of the Old Covenant has changed or will change with the advent of the Messiah King. And to an extent, that is true. The emphasis is not how on Jesus changed the law, but how he preceded the law and how he fulfills the law. In fulfilling the law, we now know much of the law was but a “shadow” of things to come. Because of Christ, the passage in Ezekiel 36 referenced above, has come to fruition. See also these essentials passages:

        

When you were dead in your sins and in the uncircumcision of your sinful nature, God made you alive with Christ. He forgave us all our sins, having canceled the written code, with its regulations, that was against us and that stood opposed to us; he took it away, nailing it to the cross. And having disarmed the powers and authorities, he made a public spectacle of them, triumphing over them by the cross…

Therefore do not let anyone judge you by what you eat or drink, or with regard to a religious festival, a New Moon celebration or a Sabbath day. These are a shadow of the things that were to come; the reality, however, is found in Christ. –Colossians 2:13-17

The law is only a shadow of the good things that are coming—not the realities themselves. For this reason it can never, by the same sacrifices repeated endlessly year after year, make perfect those who draw near to worship. If it could, would they not have stopped being offered? For the worshipers would have been cleansed once for all, and would no longer have felt guilty for their sins. But those sacrifices are an annual reminder of sins, because it is impossible for the blood of bulls and goats to take away sins. –Hebrews 10:1-4

The promises were spoken to Abraham and to his seed. The Scripture does not say “and to seeds,” meaning many people, but “and to your seed,” meaning one person, who is Christ. What I mean is this: The law, introduced 430 years later, does not set aside the covenant previously established by God and thus do away with the promise. For if the inheritance depends on the law, then it no longer depends on a promise; but God in his grace gave it to Abraham through a promise…

What, then, was the purpose of the law? It was added because of transgressions until the Seed to whom the promise referred had come. The law was put into effect through angels by a mediator. A mediator, however, does not represent just one party; but God is one…

Is the law, therefore, opposed to the promises of God? Absolutely not! For if a law had been given that could impart life, then righteousness would certainly have come by the law. But the Scripture declares that the whole world is a prisoner of sin, so that what was promised, being given through faith in Jesus Christ, might be given to those who believe. Before this faith came, we were held prisoners by the law, locked up until faith should be revealed. So the law was put in charge to lead us to Christ that we might be justified by faith. Now that faith has come, we are no longer under the supervision of the law.

-Galatians 3:16-25

THIRD: How do we know what Old Testament laws still apply to Christians today?

Once again, the issue with the New Covenant is not that Jesus replaced the old laws (as if they were outdated) with new laws. The means of reconciliation was always the promise that God would send a messiah to redeem His people from their sins. We are sinners by both nature and choice and it is only through faith in the atoning work of Jesus Christ on the cross that we can experience true transformation in our hearts and minds.

So when Jesus arrives on the scene in the Gospel of Matthew, the Sermon on the Mount is all about excavating the sin in people’s hearts (i.e. “You have it heard said ____, but I tell you”). While many associate the Old Testament with law and the New Testament with grace, Jesus teaching’s on the Sermon on the Mount are much more difficult to obey then that of the Old Testament law! That is because Christ’s teachings demand internal devotion and not just external religion. It moves beyond actions to attitudes.

Throughout the New Testament we see how the fulfillment of the law and the good news of Jesus Christ led to a new understanding of some of the Old Testament institutions.

For example, Jesus declared Himself “Lord of the Sabbath.” He is greater than the Sabbath and can deviate from a strict understanding of the Sabbath if someone is in trouble (Matt 12:1-14). Also, physical circumcision does not mean as much as the circumcision of the heart (Romans 2:28-29). Jesus’ disciples would encourage the early church to not get barred down with debates over the Sabbath or other controversies because they do not lead to greater devotion to Christ.

As I urged you when I went into Macedonia, stay there in Ephesus so that you may command certain men not to teach false doctrines any longer nor to devote themselves to myths and endless genealogies. These promote controversies rather than God’s work—which is by faith. The goal of this command is love, which comes from a pure heart and a good conscience and a sincere faith. Some have wandered away from these and turned to meaningless talk. They want to be teachers of the law, but they do not know what they are talking about or what they so confidently affirm…

We know that the law is good if one uses it properly. We also know that law is made not for the righteous but for lawbreakers and rebels, the ungodly and sinful, the unholy and irreligious; for those who kill their fathers or mothers, for murderers, for adulterers and perverts, for slave traders and liars and perjurers—and for whatever else is contrary to the sound doctrine that conforms to the glorious gospel of the blessed God, which he entrusted to me.  -1 Timothy 1:3-11

Accept him whose faith is weak, without passing judgment on disputable matters. One man’s faith allows him to eat everything, but another man, whose faith is weak, eats only vegetables. The man who eats everything must not look down on him who does not, and the man who does not eat everything must not condemn the man who does, for God has accepted him. Who are you to judge someone else’s servant? To his own master he stands or falls. And he will stand, for the Lord is able to make him stand…

One man considers one day more sacred than another; another man considers every day alike. Each one should be fully convinced in his own mind. He who regards one day as special, does so to the Lord. He who eats meat, eats to the Lord, for he gives thanks to God; and he who abstains, does so to the Lord and gives thanks to God. For none of us lives to himself alone and none of us dies to himself alone. If we live, we live to the Lord; and if we die, we die to the Lord. So, whether we live or die, we belong to the Lord. –Romans 14:1-8

Eat anything sold in the meat market without raising questions of conscience, for, “The earth is the Lord’s, and everything in it”… So whether you eat or drink or whatever you do, do it all for the glory of God. Do not cause anyone to stumble, whether Jews, Greeks or the church of God— even as I try to please everybody in every way. For I am not seeking my own good but the good of many, so that they may be saved. -1 Corinthians 10:25-26, 31-33

In regards to the specifics of certain issues like marriage or dietary laws, a careful student of the New Testament will be able to discern what is explicitly taught and what has now become a matter of conscience.

For example, Christians do not support polygamy because Christ expressly taught that marriage should be between one man and one woman for life (Matthew 19:4-6).

Christians can eat shellfish and pork without a guilty conscience because God clearly allows it in Acts 10 (an important chapter to read on this issue) and Jesus taught it is not what goes into a man’s mouth that makes him unclean, but what comes out of man’s mouth that makes him unclean (Matthew 15:10-11).

About noon the following day as they were on their journey and approaching the city, Peter went up on the roof to pray. He became hungry and wanted something to eat, and while the meal was being prepared, he fell into a trance. He saw heaven opened and something like a large sheet being let down to earth by its four corners. It contained all kinds of four-footed animals, as well as reptiles of the earth and birds of the air. Then a voice told him, “Get up, Peter. Kill and eat.” “Surely not, Lord!” Peter replied. “I have never eaten anything impure or unclean.” The voice spoke to him a second time, “Do not call anything impure that God has made clean.” This happened three times, and immediately the sheet was taken back to heaven. -Acts 10:9-16

Christians should not extract vengeance on their enemies, but love their enemies (Matthew 5:43-48). In fact, when we love our enemies we are exhibiting the same kind of love that Christ showed us on the cross (Romans 5:6-10).

The New Testament does not give an exact percentage on how much someone should tithe, but warns that we cannot serve both God and money (Luke 16:13) and it is better to give than receive (Acts 20:35). Many Christians take the Old Testament rubric of 10% as a guide but, again, this is a matter of conscience. It would be easy to make a strong argument that Christians should be giving at least 10% to the mission of the church.

Christians debate about whether Leviticus 19:28 prohibits all believers in every era to forsake tattoos. I personally do not think tattoos are ideal, simply because we are made in the image of God and inking our body may tarnish that which was fearfully and wonderfully made (Psalm 139:14). But I honestly cannot quote Leviticus 19:28 and say it is a sin to get a tattoo. Oddly enough, when some Christians do that they are not obeying the preceding verse which commands Israelites to never trim the hair on the side of their heads or their beards.

LASTLY: It is also important to emphasize the spiritual power of the law to sanctify the regenerate heart. Even if many of the laws of the Old Testament are not still "in effect," simply reflecting upon God's Word in Scripture leads to greater devotion to God's Word incarnate: Jesus Christ.

All Scripture is God-breathed and is used for teaching, rebuking, correcting and training in righteousness, so that the man of God may be thoroughly equipped for every good work. -2 Timothy 3:16

But the man who looks intently into the perfect law that gives freedom, and continues to do this, not forgetting what he has heard, but doing it—he will be blessed in what he does. –James 1:25

Perhaps of paramount importance, the New Testament emphasizes the purpose of the law is to reveal God’s holiness and our utter depravity. Religion prides itself on comparing our good deeds to that of your neighbor. The law forces us to compare ourselves with the Holy, Holy, Holy Lord God Almighty. It is then we realize how desperately we need to be saved. Ultimately, the law reveals our sin so that the Gospel can reveal our savior.

Therefore no one will be declared righteous in his sight by observing the law; rather, through the law we become conscious of sin. But now a righteousness from God, apart from law, has been made known, to which the Law and the Prophets testify. This righteousness from God comes through faith in Jesus Christ to all who believe.

-Romans 3:20-22

An excerpt from, "The Courage to Be Protestant: Truth-lovers, Marketers, and Emergents in the Postmodern World," author - David F. Wells

In this chapter I am going to explore the fate of God.  That, perhaps, sounds more dramatic than I intend.  I am not actually worried about God.  Not at all.  The fate I am really talking about is in ourselves.  What has happened to him in our minds?  In our souls?  In our society?  That is rather different from asking what has happened to God himself. 

Postmodern writers have been saying that the universe is empty.  They say it has no center.  It therefore has no overarching meaning(s).  That is the world we inhabit, and this is part of what is fed daily into our experience.  What happens to our understanding about God when we are constantly experiencing a world that seems centerless and chaotic?

Biblical writers, by contrast, declare that the only reason there is life and hope is that there is a center.  It is in the triune God, the maker and sustainer of all things and the one in whom we find reconciliation through the Son.  When we know him, life fits back into a meaningful pattern and we are filled with hope about its end.

It is these two perspectives that I explore in this chapter.  However, in thinking about this, it is important to remember  that culture does not give the church its agenda.  All it gives the church is its context.  The church’s belief and mission come from the Word of God.  They do not come from the culture either through attraction to it or in alienation from it.  It is not the culture that determines the church’s priorities.  It is not the (post)modern culture that should be telling it what to think.  The principle here is sola Scriptura, not sola cultura.

At least, that is what should be the case.  But as I have been arguing, the church’s practice has often departed from this principle.  Too often what we see is sola cultura in place of sola Scriptura.

We see churches, particularly those of a marketing and emergent kind, that are rather blatantly adapting themselves to their own generational culture.  They are taking it as a given that they cannot communicate to a (post) modern generation unless they adopt (post) modern ways of thinking.  Yes, even in regard to God.  Perhaps especially in regard to God.

I beg to differ.

What is of the first importance to the church is not that it learn to mimic the culture but that it learn to think God’s thoughts after him.  The people of God are here on earth to learn how to recenter him, as it were, to see him in the place that he actually occupies, to worship him accordingly, and to live before him day after day.  To live before him, not as we want to think about him because we are post moderns, but before him as he really is.  This is the way – indeed, the only way-the church can be faithful to him in its own time and context.

(pages 97-98)

The Supremacy of God in Missions Through Worship

An excerpt from "Let the Nations Be Glad - The Supremacy of God in Missions," by John Piper

Missions is not the ultimate goal of the church.  Worship is.  Missions exists because worship doesn't.  Worship is ultimate, not missions, because God is ultimate, not man.  When this age is over, and countless millions of the redeemed fall on their faces before the throne of God, missions will be no more.  It is a temporary necessity.  But worship abides forever.
Worship, therefore, is the fuel and goal in missions.  It’s the goal of missions because in missions we simply aim to bring the nations into the white-hot enjoyment of God’s glory.  The goal of missions is the gladness of the peoples in the greatness of God.  “The Lord reigns; let the earth rejoice; let the many coastlands be glad!” (Psalm 97:1)  “Let the peoples praise thee, O God; let all the peoples praise thee!
Let the nations be glad and sing for joy!” (Psalm 67:3-4).

(page 11)