Category: Hear From the President

Dear Brothers and Sisters,

With the U.S. presidential election cycle in full throttle, I’m being asked which candidate I endorse. In replying, I remain neutral—I do not pretend to be able to guide others in their political decisions, though sometimes I remind those who ask of what is says in Proverbs: “When the righteous are in authority, the people rejoice; but when a wicked man rules, the people groan” (Proverbs 29:2 NKJV).

Sadly, a large part of the U.S. population (including many Christians) groan merely because of the party affiliation of the person who is ruling (or running for office). It seems to me that this sort of partisan groaning is far more vocal (and polarizing) in this cycle than others in recent memory. But so goes our culture.

Along with the partisan groaning comes the sad fact that only a fraction of Christians vote. Of the millions of self-described evangelical Christians in the U.S., only about 25% voted in 2000, 23% in 2004, and 26% in 2008. The number peaked at 27% in the 2012 presidential election where 78% of the evangelicals who voted, voted for Romney and 21% for Obama. Though our system of government gives people freedom of speech (including the right to groan) and freedom not to vote, I think Christians have a responsibility to advance the common good—a responsibility which, in part, is fulfilled by exercising their right as citizens to vote.

The virtue of prudence

Christians have long recognized that when the church and its members aim to influence secular authorities (thus engaging in the political process) they should do so in ways that seek the best possible outcome for the common good available at the time. This approach is grounded in the hope that incremental advances will lead to greater opportunity to further the common good in the “next round.” This incremental approach to advancing the common good is enjoined in the New Testament and advocated in Christian theology and ethics. It has to do with exercising the virtue of prudence. [1]

Seeking the most prudent outcome in government is not moral compromise—it’s political compromise that recognizes that an all-or-nothing approach to secular governance does not foster the common good and justice. Instead it undermines the limited good that a democratic political process is able to achieve among those who disagree.

Speaking of imprudence, some Christians circulate (often via social media) extreme right-wing or left-wing political viewpoints that sometimes include demonizing and even lying about political opponents. Given that effective politics in our democratic system is in large part based on compromise, such extreme, uncompromising positions tend to hinder rather than help the political process. Rather than reflecting prudence, these positions are, in effect, secular forms of self-righteousness and legalism.

I’ve been asked, “Who do you endorse?”

I’m often asked to endorse a candidate for U.S. president. Christians tend to want me to endorse one they consider “most Christian.” But coming as I do from a supra-legalistic background, I don’t think it would be prudent for me to sit in judgment of whether or not a particular person is or is not a “true Christian.” Four of the five main candidates (all five are pictured below) say they are Christian: Ted Cruz (a Baptist), Donald Trump (a Presbyterian), John Kasich (an Anglican) and Hilary Clinton (a United Methodist). The fifth main candidate, Bernie Sanders, is a Jew. I’ve learned to leave the determination of the genuineness of a person’s faith to Jesus who alone is our judge, for he knows our hearts.

Some notable Christian leaders have endorsed and others have vilified presidential candidates. For example, Donald Trump has been endorsed by Robert Jeffress (Pastor of First Baptist Church in Dallas), Jerry Falwell, Jr. (President of Liberty University), and Pat Robertson (Chancellor of Regent University). But Trump has been vilified by Michael Horton (Professor at Westminster Seminary) and Max Lucado (Pastor in San Antonio and popular author). It is my policy (in keeping with GCI’s policy for church leaders) to not publicly endorse an individual candidate or political party. That being said, given that celebrities have done well in past elections, I’m not surprised Donald Trump is doing well. I am surprised by the popularity of Bernie Sanders, a self-professed democratic socialist. Apparently the U.S. population is shifting in its understanding of our nation’s founding documents, and how they relate to our current social and economic situation.

In case you’re wondering, I’m registered to vote “no party,” which means I’m neither Republican nor Democrat. However, given my views concerning the sanctity of life, I lean toward conservative candidates. That being said, there are some conservatives I wouldn’t trust to be a baby sitter (and I can say the same about some liberals). I think each candidate must be evaluated on their own merits, knowing that their inner (private) character will tend to be seen, over time, in their public acts. As Jesus said, “By their fruit you will recognize them” (Matthew 7:20).

The biblical injunction

The Bible tells us to desire good leaders. We conclude that this means, when possible, we will involve ourselves in choosing those leaders. However, we are never dependent on these leaders. As noted by the psalmist, “It is better to trust in the Lord than to put confidence in man” (Psalm 118:8 NKJV). So we prayerfully make the best selection possible, which typically means choosing the one with the fewest problems along with the greatest strengths. Of course, we always bathe that choice in prayer, then having voted, we pray for the one who is elected.

Many of my friends voted in 2008 and 2012 for President Barak Obama and many did not. While I was not elated when he was elected, my response was to pray for President Obama and for his choices in appointing leaders in his administration. That is not only the best we can do—it is what we are told to do in Scripture. Note Paul’s words to Timothy:

I exhort first of all that supplications, prayers, intercessions, and giving of thanks be made for all men, for kings and all who are in authority, that we may lead a quiet and peaceable life in all godliness and reverence. (1 Timothy 2: 1-2 NKJV)

I plan to follow Paul’s exhortation, no matter who is elected U.S. president later this year. Let’s all be in prayer and let’s also love all the candidates as God’s children, no matter their party affiliation. Even as we vote, let us put our trust not in politicians or in political parties, but in Jesus who is Lord of all and oversees all. He alone is the one who can and will, in his time and way, change things for the better.

Eagerly anticipating what Jesus will do, through this election and beyond,
Joseph Tkach

_____________________

[1] Concerning the Christian virtue of prudence, Gary Deddo recommends two books (both published by IVP)—click on the links below to preview these books:

• Renewing Moral Theology: Christian Ethics as Action, Character and Grace by Daniel A. Westberg
• Politics for the Greatest Good: The Case for Prudence in the Public Square, by Clarke Forsythe

Dear Brothers and Sisters,

As foundational doctrines of the Christian faith, justification and sanctification are loaded with meaning and historical significance. However, they often are misconstrued, resulting in misunderstanding the related doctrines of salvation by grace and the Christian life. Though we can’t explore these doctrines in depth in a single letter, I want to point out here an error often made in explaining justification and sanctification.

All aspects of salvation are in Christ

Let’s begin by noting that the doctrines of justification and sanctification belong together and, like all aspects of salvation, are related entirely to the work Jesus Christ does as our representative and substitute. According to theologian Karl Barth, justification and sanctification weave together three vital topics: 1) divinity (that Jesus is fully God), 2) humanity (that Jesus is fully human), and 3) the uniting of divinity and humanity (two natures) in the one person of Jesus Christ. The core Christian doctrines of the Trinity and the Incarnation tell us that justification and sanctification, as two related aspects of the one event of salvation, take place entirely in Jesus Christ who, in his vicarious (representative and substitutionary) humanity, acts on our behalf and in our place. Therefore when we think about these doctrines, as illustrated in the painting below, we must look to Jesus and nowhere else (and that includes our own works).

Justification in Christ

It is common to believe that though God justifies us in Christ, justification only becomes actual for individuals when they profess personal faith in Christ. Only then, it is believed, will God forgive and reconcile them to himself. The mistake in this line of reasoning is believing that our personal decision for Christ triggers a change in God’s mind toward us, thus changing the way God relates to us. But that thinking turns our relationship with God into a sort of contract wherein God sets out certain conditions for him to extend to us the benefits of Christ’s justifying work.

According to this faulty reasoning, our personal response to God (our faith) conditions God’s response to us. The net result is to view God as having two minds concerning his human creatures. Which mind he has depends upon our human response to a potential—with God being for some (and their salvation), and against others (wanting their damnation). Who Jesus Christ is and what he has done, then, only represents God’s mind, heart and purposes toward a few, namely those who respond appropriately to God with faith. Though perhaps unintentional, this reasoning misconstrues faith as a human work, with one’s response of faith becoming the central concern.

The nature and place of faith in our justification

To see faith as a human work misconstrues both faith and Jesus Christ. Faith is our response to the truth and reality of who God is and what he has done for us in Jesus. Because of who Jesus is (the God-man) and what he has done and is doing, God is for us, God is merciful, God is forgiving, God is saving. In Jesus, God has removed every obstacle to his being reconciled to us. In our place and on our behalf, Jesus has done for us what we could never do for ourselves. Faith, then, is our response to this truth—our response to a reality that has been accomplished for us already by and in Christ. Faith is the way we receive all the benefits that Christ has secured for us already.

Placing our faith (trust) in God is good and proper. We are obligated to trust in God since he is trustworthy and has clearly demonstrated that trustworthiness in Jesus Christ. To refuse to trust God for his grace is sin. But some will ask: “What if I don’t have sufficient faith?” The answer is that God, by the gracious work of the Holy Spirit, gives us the gift of sharing in Jesus’ own faith in his Father. When it comes to salvation, we do not count on the strength and purity of our own faith. Instead, we trust Jesus, who as our great high priest, offers his perfect faith to the Father on our behalf. By the Spirit Jesus draws us up to share more and more in his perfect response to the Father.

It is vital to understand that our response of faith toward God is not on our own. In responding to God, we share in the gift of Jesus’ own response. The Torrance brothers referred to this as the dual mediation of Christ. Jesus not only mediates God’s blessings to us, but he, in our place and on our behalf, mediates our responses to God. Note this from T.F. Torrance:

Through union with [Christ] we share in his faith, in his obedience, in his trust and appropriation of the Father’s blessing; we share in his justification before God. Therefore when we are justified by faith, this does not mean that it is our faith that justifies us, far from it—it is the faith of Christ alone that justifies us, but we in faith flee from our own acts even of repentance, confession, trust and response, and take refuge in the obedience and faithfulness of Christ—“Lord I believe, help thou mine unbelief.” That is what it means to be justified by faith. [1]

The gospel truth is that Jesus Christ himself is our justification. Our justification is the “once and for all” reality that has been fulfilled both objectively and subjectively [2] by Jesus, on our behalf, in his own human (subjective) response to the Father, by the Spirit (1 Corinthians 1:30 ESV). Justification is thus not about what we do—it’s about what Jesus has done, is doing, and will continue to do as our substitute and representative. Therefore we rightfully say that we are justified by the grace of God in Jesus Christ—a grace we receive by the gift of faith.

Sanctification in Christ

In speaking of our sharing in Jesus’ own faith for our justification, we have already begun to speak of our sanctification. Sanctification is the process of growing up in Christ—of sharing more and more in Jesus’ perfect responses to the Father in the Spirit. By God’s justifying work, we are put in right relationship with God, and by God’s sanctifying work we begin to respond as we share by the Spirit in Christ’s responses for us. As we do so, we share more and more in Jesus’ sanctification of the human nature that he continues to share with all human beings.

You will recall that Jesus, who never sinned, was baptized, thus confessing sin on our behalf. As human, he also grew in wisdom and stature and learned obedience. In his humanity he overcame temptation. In the power of the Spirit he sanctified himself and prayed for our sanctification. Jesus then gave himself up on the cross as his final act of faithful obedience to his Father, by the Spirit. Jesus did all these things for us—for our sanctification. As Paul declares, Jesus not only is our justification (righteousness), he also is our sanctification (1 Corinthians 1:30 ESV).

Sanctification is no less a gift of God’s grace than is justification. Like justification, sanctification is God’s work that we, by the Spirit, receive as we trust God to do that sanctifying work in us. What Christ has done for us in his incarnate life, the Spirit works out in us. As Karl Barth wrote, God “sanctifies the unholy by his action with and towards them, i.e., gives them a derivative and limited, but supremely real, share in his own holiness.” [3]

To be sanctified is to be set apart as holy, and it should be obvious that we cannot do that of ourselves. It is God who sanctifies us. Paul noted that Jesus took upon himself our unholiness (sin), “so that in him we might become the righteousness of God” (2 Corinthians 5:21 ESV). It is Jesus’ own holiness that he imparts to us by his action as one of us and on our behalf. As the author of Hebrews notes, “We have been sanctified through the offering of the body of Jesus Christ once for all” (Hebrews 10:10 NASB). For emphasis, the author then repeats his point: “For by one offering he has perfected for all time those who are sanctified” (Hebrews 10:14 NASB).

Our sanctification (holiness) is Jesus’ own sanctification. As C.S. Lewis wrote, “Holiness is not a result of self-willed moral effort but is a divine activity.” It is God’s presence and activity to express his holy character in man by his grace through Jesus Christ. We are always dependent upon God. As Paul explained to the church in Thessalonica, our sanctification is God’s will (1 Thessalonians 4:3 ESV). When we realize that our holiness is not our own, but is from, through, and by Jesus, our conduct will be exemplified by humility (not a holier-than-thou attitude) as we follow the lead of the Spirit in sharing in Jesus’ own holiness.

From start to finish, it’s about Jesus

From start to finish, both justification and sanctification depend entirely upon Jesus—on who he is (the God-man), and on what he has done and continues to do, by the Spirit, in his human nature as our representative and substitute. Therefore we trust Jesus—we participate in his faith (faithfulness) as the “author and finisher” of our faith, including our justification and sanctification.

Delighted to be justified and sanctified in Jesus,
Joseph Tkach

_________________

[1] “Justification: Its Radical Nature and Place in Reformed Doctrine and Life.” Scottish Journal of Theology, volume 13, no 3. pp. 225-246.

[2] Note here a subtle, yet important point: We must avoid the mistake of dividing justification into objective and subjective parts, with the objective being what Jesus does, and the subjective being what we do. That mistake implies that we, somehow separate from Jesus, respond to God on our own. Were that true, we’d be thrown back on ourselves apart from Jesus. Thankfully, the truth is that we personally (subjectively) participate in Jesus’ own (subjective) response made in his humanity on our behalf. Jesus does not just do the objective work in our justification and sanctification—his work is both objective and subjective, and in both cases that work is done in our place and on our behalf. So, how then do we talk about a “personal response” to Jesus without creating the problem mentioned above? The Torrance brothers did so by referring to Jesus’ subjective (personal) responses and of our sharing, through the Spirit, in Jesus’ own subjective responses.

[3] Church Dogmatics, volume IV, page 500.

Dear Brothers and Sisters,

Perhaps you’ll chuckle when I tell you that Does Anybody Really Know What Time It Is?, by the rock group Chicago, is my favorite Easter song. Though it’s not about Jesus’ resurrection, it does raise questions about time that my dear friend John McKenna addressed in a conversation we had some time ago in which he made this mind-boggling statement: The resurrection and ascension of Jesus changed all time! That idea had not occurred to me before, and I still grapple with it. But after more talks with John and a good bit of reading, I want to share with you in this letter some thoughts about Easter from a cosmic perspective.

What is time?

The question What is time? has perplexed theologians, philosophers and scientists for millennia as they wondered what kind of “thing” time actually is. Sir Isaac Newton (1642-1726) thought of it as an independent thing flowing forward without relationship to any eternal thing. According to his view, time has no beginning or end, and in that way is absolute, like God (who is thought of as existing eternally along with space and time, and perhaps even contained within space and time).

Gottfried Wilhelm Leibnitz (1646-1716) challenged Newton’s conception of time, offering instead a relational view that sees time as coming from a succession of events in the universe. According to that view, it is absurd to conceive of time as existing independently of those events.

Two hundred years later, Albert Einstein (1879-1955), in his special theory of relativity, proposed a way of thinking about time that disagreed with Newton and agreed, in part, with Leibnitz. According to Einstein, rather than being distinct and separate, space and time are connected in a “space-time continuum” in which objects in motion experience time at a slower rate than those at rest. For example, a person moving through space-time experiences it differently at varying points, with time appearing to move more slowly near a massive object in space because space is curved or warped by the object’s mass. Einstein’s theory has been proven accurate by atomic clock experiments. When an atomic clock sent into space and returns, it is “off” from the time of a similar clock that had remained stationary.

In A Brief History of Time, physicist Stephen Hawking (b. 1942) notes that space-time began at a moment called the “singularity” (others call it the “big bang”). Though the concept of a big bang is compatible with the Bible’s creation accounts, Hawking avoids any idea that a supernatural agent (god) is needed to bring about the singularity, postulating instead a “multiverse” that gave rise to our universe. Though this concept cannot be tested or falsified (it is pure philosophical speculation), the idea of a multiverse is popular among atheistic scientists to avoid theistic explanations for the big bang.

It strikes me as ironic that atheists claim God’s existence unprovable, while adopting a hypothesis that, being unprovable, has no scientific value. There are no experiments that could be run to prove or disprove the existence of a multiverse. To run such experiments one would have to exist outside our universe in one of the alternative ones where there would be entirely different physics, chemistry, space and time, etc. than ours—one where humans could not exist or run experiments like the ones we do in our universe.

The God we worship is not a created “thing” and thus not subject to the limits of his creation. Biblical and theological language indicates this by speaking of God as being the Creator of everything that exists that is not God. Only God is self-existent and all else is dependent upon God for existence, and that includes space and time, since they are not God and God is not space and time. Both space and time are part of God’s creation over which he is sovereign and from which he is independent. God cannot be “contained” by anything he has created, including space and time. To think otherwise would be to blur the distinction between creator and creation.

What is eternity?

A common mistake is to think of eternity in terms of created time—viewing eternity as sequential moments that stretch back into the past and forward into the future. Thinking of eternity in terms of created time is simply wrong. It’s also wrong to think of God as if he were a creature who has been around for a very long time. The Bible speaks of God and eternity in ways that transcend created time. God exists over, above and outside created time. He is not contained by created time, nor is he contained by eternity (since eternity is not finite in any sense, and thus has no boundaries). I know that these ideas about time, eternity and God are difficult for us to grasp, because it’s hard for us to think timelessly, however we must not think of God in ways that do not apply to him.

How is God related to time?

Having noted the difference between time and eternity, we can now consider God’s relationship with created time. We can grasp more fully the concept of God’s sovereignty over time by considering the implications of Jesus’ death and resurrection within time. Knowing that Jesus conquered death, opening the door for us to eternal life with God, we are able to grasp the stunning truth that Jesus’ resurrection broke the normal bounds of time as we know it. With the death and resurrection of Jesus, all time was changed, as God’s relationship with humanity changed forever human destiny. With that change came a resultant change in the relationship between created time (our time) and God.

This truth was grasped by theologian Karl Barth (1886-1968), who realized that Jesus (who was and is both divine and human), through his death and resurrection brought eternity into deepest connection with temporality. Through his life, death, resurrection and ascension, Jesus forged a new relationship of God with humanity, which involves a new relationship of God with time.

As God’s eternal Son, the pre-incarnate Jesus preexisted the creation of time. Coming from outside created time, he entered into it, becoming the contemporary of all humanity, taking on life as a mortal (subject to death) human. As Jesus revealed to the apostle John, he is the one “who was, and is, and is to come” (Revelation 4:8). But he also is the one who, assuming a mortal nature, died in our place and on our behalf, and then was raised to eternal life (immortality) in our place and on our behalf (1 Corinthians 15:35-58). In him our mortal human nature is raised up to share in his immortality, that is, in his eternal relationship with the Father and the Spirit.

T. F. Torrance (1913-2007) also wrote about this truth, noting that God, through the incarnation of the eternal Son of God, entered our time and space, assumed our fallen human nature, and within our temporal reality lived, suffered, died, was raised and then ascended to bring us through death to eternal life in fellowship and communion with the eternal God.

During the 40 days between Jesus’ resurrection and ascension, we see evidence of the astounding transformation that Jesus accomplished in his saving work on our behalf. During that time (now possessing a resurrected human body), Jesus, more clearly than before, manifested to his disciples the difference made by the new relationship between God and humanity that had been forged in him. Though Peter, James and John had glimpsed something of Jesus’ full glory at the transfiguration, now all his disciples beheld it as Jesus appeared and disappeared before and among them. It became evident to them that Jesus had authority over space and time as well as over life and death. Jesus’ earthly work involved a transfiguration of the relationship between God and humanity that, necessarily, involved the transformation of the temporal and spatial relations in which human life exists (without that life ceasing to be creaturely human life).

Our place, with Christ, in time and eternity

In his post-resurrection appearances among his followers, we get a glimpse in Jesus of the stunning reality that the boundary of physical time had been breached and God’s eternity had entered space and time, making a way for us to relate to that which transcends space and time. In other words, the new life in Christ moves us beyond our past and present, propelling us into the future as Jesus takes us with him in his ascension. According to Paul in Ephesians 2:6, even now, we are “seated…in the heavenly realms in Christ Jesus.”

As Barth noted, though we live in time (experiencing it moment-by-moment in linear fashion), in Jesus, we also live outside of time. In his ascension Jesus took us with him into the future. As he said on the cross, “It is finished.” From the standpoint of the present, we see our existence in time as our past, our present and our future. And, of course, we aren’t always sure of the future because, from the perspective of our experience, we realize we cannot secure our own existence in time, which is beyond our control. But hear this good news: Time is never beyond God’s control! He gave us life both in space-time and also outside that dimension—a life we refer to as “eternal life.” Yes, we live and die our temporal lives, but the gospel declares that we’ve already been given a share in God’s own eternal life. To paraphrase Paul (who had to invent new words to convey this astounding truth), we “co-die” with Christ, we are “co-raised” with Christ, and so we now “co-live” with Christ (Romans 6:5-14; Romans 8:11-17; 2 Corinthians 5:14-17).

Our relationship with God never stops and cannot be interrupted or destroyed by space and time. That’s good news because we can then understand that death does not disrupt our relationship with God. The profound story of Easter is that our physical death is no longer our ultimate, final frontier—God in his sovereignty has, in Christ, taken us beyond that frontier. Easter is the definitive demonstration of God’s power over death. In his resurrection, Jesus destroyed the sting of death, showing us that death is only the end of the temporal; it does not alter the eternal.

As you go through Holy Week, please join with me in praying that more people will come to understand and experience the power of the truth of Jesus’ resurrection. Though materialists view the resurrection as impossible, we know that Jesus’ life, death, resurrection and ascension happened in the reality of our space and time. Easter celebrates a history-making, time-altering reality.

Celebrating the wild ride with Jesus through space and time into eternity,
Joseph Tkach

Dear Brothers and Sisters,

It was a sunny day in winter—the kind you wish for in Chicago where I grew up. I was about four years old at the time and my mom decided I should put on short pants and go outside to play.

As a kid, I hated short pants and so I argued and protested, telling my mother, “I won’t wear those pants!” But she was in charge, so I ended up wearing the short pants, but refused to go outside and play. That didn’t go off too well either! I don’t remember the details except that, in anger, I told her I didn’t love her and was going to run away from home. I ended up hiding in our garage until almost dinnertime and then decided I’d better go back inside before my dad got home. I recall that when I went back in, my mom said she had prayed for me to not get too lost and to come home. And then she told me that she loved me, even though I might not love her. By the time my dad got home from work and dinner was served, the whole incident was forgotten. Recently, I mentioned it to my mom and she had no recollection of the incident, though she quickly added that she still loves me.

My mom’s assurance of love warmed my heart. Though I never doubted her love, just hearing those words was affirming and made me stop and think of all the things she has done for me over the years. I can honestly say I love my mom because she first loved me. She loved me before I was born. I’m also reminded that I was loved even before she loved me.

God reassures us that he has loved each of us from “before the foundation of the world” (Ephesians 1:4 NKJV). From the beginning, his plan focused on his Son becoming for us “the Lamb of God slain from the foundation of the world” (Revelation 13:8 NKJV). In reconciling love, Jesus Christ would be our “suffering Servant.” Note Isaiah’s prophecy:

He was despised and rejected by men; a man of sorrows, and acquainted with grief; and as one from whom men hide their faces he was despised, and we esteemed him not.

Surely he has borne our griefs and carried our sorrows; yet we esteemed him stricken, smitten by God, and afflicted. But he was pierced for our transgressions; he was crushed for our iniquities; upon him was the chastisement that brought us peace, and with his wounds we are healed.

All we like sheep have gone astray; we have turned—every one—to his own way; and the Lord has laid on him the iniquity of us all. He was oppressed, and he was afflicted, yet he opened not his mouth; like a lamb that is led to the slaughter, and like a sheep that before its shearers is silent, so he opened not his mouth.

By oppression and judgment he was taken away; and as for his generation, who considered that he was cut off out of the land of the living, stricken for the transgression of my people? And they made his grave with the wicked and with a rich man in his death, although he had done no violence, and there was no deceit in his mouth.

Yet it was the will of the Lord to crush him; he has put him to grief; when his soul makes an offering for guilt, he shall see his offspring; he shall prolong his days; the will of the Lord shall prosper in his hand. Out of the anguish of his soul he shall see and be satisfied; by his knowledge shall the righteous one, my servant, make many to be accounted righteous, and he shall bear their iniquities. (Isaiah 53:3-11 ESV)

All this was because of God’s love for humanity—a parental love that, determined before the world’s foundation, was revealed conclusively at the cross of Christ. Note T.F. Torrance’s comment:

This is what we believe to be the significance of the cross of Christ—in him we believe that God himself has come into the midst of our human agony and our abominable wickedness and violence in order to take all our guilt and its just judgment on himself. That is for us the meaning of the cross. If I did not believe in the cross, I could not believe in God. The cross means that while there is no explanation of evil, God himself has come into the midst of it in order to take it upon himself, to triumph over it and deliver us from it. (Preaching Christ Today, p. 28)

There is no greater love, and I know you join with me in proclaiming, Praise God!

Good Friday will soon be here. This important day in the Christian calendar (March 25 this year) reminds us of the depth of God’s love. For God so loved the world that he sent his only Son. Jesus so loved the world that he went to the cross bearing all our sin and the suffering, pain and alienation that goes with it. He went to such depths to conquer death itself and the power of evil that holds us in its grip.

Good Friday reminds us that Jesus’ death is good news for all—even for those who try to hide and run away from God, like I hid from my mom. I was a dumb little kid who tried to ignore and discount my mom’s love. I didn’t get what I wanted so I lashed out in anger and pretended she didn’t love me. It’s sad how many adults are just as foolish in pretending that God doesn’t love them. But like my mom, God loves us in spite of our foolishness. Even when we say “no” to God, he says “yes” to us. And he calls out to us all to come back to him and live in daily fellowship and communion with him as our Lord and Savior, the very source of our life.

What God has done for the whole world cannot be fully grasped in the feeble words of this short message. But what he did for us on the cross is the perfect demonstration of costly, reconciling love. On Good Friday, Jesus “tasted death” on our behalf, in order to permit us to participate in his glorious triumph. And he forgives and loves all people—even those who claim to despise him. Good Friday reminds us that we love God because he first loved us, demonstrating his love conclusively in the cross. His love is not just for those who believe—it is for all people, for all are his beloved children. I pray that this Good Friday we all will understand more deeply the truth and power of that love.

Inspired by God’s love,
Joseph Tkach

______________________________

Here are some articles you might find useful in your preparations for Holy Week:

• Gary Deddo’s articles Don’t Cry for Jesus (http://www.gci.org/jesus/dontcry) and Did You Kill Jesus Christ? (http://www.gci.org/jesus/youkill)
• GCI articles about Jesus the week before his death (http://www.gci.org/jesus/book3b)
• GCI articles about the death of Jesus (http://www.gci.org/jesus/book4)
• Michael Morrison’s article, Why Did Jesus Have to Die? (http://www.gci.org/disc/07-whydie)

Dear Brothers and Sisters,

Though interesting and vital, the study of history often leads to disagreement as people align with differing perspectives concerning the historical record. Depending on one’s country of origin, generation, race, religion, gender and other factors, people often emphasize some aspects of the record while diminishing (or even selectively revising) others. In some cases, they even embrace false statements that have been repeated so often they have become accepted as historical fact.

Is religion the cause of most wars?

A case in point is the often-repeated statement that “religion is the cause of most of the wars in human history.” This claim has been popularized by a wide array of well-known people, including British atheist Richard Dawkins and American actress Gwyneth Paltrow (see her quote below).

The problem with this claim is that it does not align with the facts of history [1]. As illustrated in the chart below (drawing on data in The Encyclopedia of Wars) there were about 1763 wars between 8000 BC and AD 2000 and religion was the underlying cause in only about 123 (7%) of those conflicts.

Did Christianity oppose science?

Another often-repeated claim is that during the Enlightenment (the period typically defined as stretching from 1685-1815), non-Christians and atheists worked to advance the role of science against the opposition of Christians. That claim is also false. Leading up to and during that period Christians were generally not anti-science and, in fact, were at the forefront of the advancement of scientific discovery.

Contrary to one of the assertions of the conflict thesis, which seeks to pit theology against science, the Enlightenment was not characterized by antagonism between Christianity and science. That flawed thesis, which arose in the mid-1800s, was debunked by historians of science in the mid-1970s (as noted in Galileo Goes to Jail and Other Myths about Science and Religion, in which Ronald Numbers debunks false information including that related to the incident between Galileo and the Catholic Church). Though shown to be untrue over 40 years ago, the conflict thesis continues to be widely promulgated, even by those who ought to know better (journalists included).

The truth is that not only did Christianity not hold back scientific advancement, but many of the great discoveries of science were made by scientists who were Christians, including such men as Galileo, Isaac Newton, Rene Descartes, Blaise Pascal, Francis Bacon, Robert Boyle, Michael Faraday, James Clerk Maxwell, Gregor Mendel, Asa Gray, Lord Kelvin and Michael Polanyi. Though not Christian, Einstein was a theist who believed in an intelligent, transcendent God. He once said, “Science without religion is lame, religion without science is blind.”

But what about the Dark Ages?

Though bias in interpreting history can never be totally eliminated, there are times when the “fog” of bias becomes so dense that it obscures the truth entirely. But when bias is held to a minimum, reality can shine through. An example is the use of the term “Dark Ages” to identify the period between the 6th and 14th centuries. Most historians have stopped using that term because it gives the false impression that during that period (also known as the “Middle Ages”) there was pervasive ignorance accompanied by little development in knowledge, a situation exacerbated by the Church in its promulgation of unscientific, religious “superstitions.” But this narrative is simplistic and fails to account for the true history of that period, as Ronald Numbers notes in the book cited above.

Does Christianity promote misogyny?

In our day it’s fashionable to claim that Christianity is responsible for many of the world’s ills, including that of misogyny (hatred of and/or prejudice against women and girls). Aligned with that claim is the notion that the Bible is a deeply misogynistic book and famous Christians from Tertullian to C.S. Lewis had a low view of women. Though bolstered by the practice in some churches of excluding women from leadership, such claims are largely wrong (I can hear my grandfather saying that people who make them “are a few colors short of a rainbow!”).

The fact of history is that misogyny arose not in Christianity but in paganism, particularly in the wake of the Enlightenment when supposedly “enlightened” people became so “smart” they concluded that belief in God was unnecessary. For example, Frederick Nietzsche (1844-1900) in Thus Spake Zarathustra, wrote that, “God is dead.” In the same essay he wrote, “Thou goest to women? Do not forget thy whip!” Nietzsche’s thinking was influenced by Arthur Schopenhauer (1788-1860), who in On Women wrote this:

Women are instinctively crafty, and have an ineradicable tendency to lie… As lions are furnished with claws and teeth, elephants with tusks, boars with fangs, bulls with horns and the cuttlefish with its dark, inky fluid, so Nature has provided woman for her protection and defense with the faculty of dissimulation, and all the power which Nature has given to man in the form of bodily strength and reason has been conferred on woman in this form. Hence, dissimulation is innate in woman and almost as characteristic of the very stupid as of the clever.

The claim that misogyny arose from Christianity and the Bible is akin to “the skunk calling the rose stinky.” Jesus long ago debunked false claims that men are smarter than and superior to women. He did so by dying for men and women and including both in his resurrection. Both men and women are predestined in Christ, and as the apostle Paul eloquently explains, “There is neither Jew nor Greek, there is neither slave nor free, there is neither male nor female; for you are all one in Christ Jesus” (Galatians 3:28 NKJV).

Without erasing gender differences, Paul affirmed a mutual interdependence between men and women: “Nevertheless, neither is man independent of woman, nor woman independent of man, in the Lord. For as woman came from man, even so man also comes through woman; but all things are from God” (1 Corinthians 11:11-12 NKJV). Note that Paul wrote this long before the beginning of the modern feminist movement.

Positive contributions of Christianity

There always will be those who claim that Christianity is the cause of much of what is wrong in the world. It is true, of course, that some Christians have caused harm, and some still do, typically by living out misguided, sub-Christian beliefs. But these negative impacts have been far outweighed by the positive contributions to mankind made by Christ-followers. Christians founded most of the hospitals in the Western world, providing care for people regardless of their religious beliefs. [2] For centuries Christians have positively affected education, science, technology, music, literature and the arts. They have been strong advocates for human rights, care for the mentally ill, the eradication of slavery, promotion of marriage and the family, and equality for all under the law. Paul said, “I am not ashamed of the gospel” (Romans 1:16). To that I say “amen” and add that I’m proud to be a Christian—an ambassador for Christ.

Walk in truth

Though some will continue to distort history to make a point or gain an advantage, historical revisionism never changes the truth. Therefore we need to beware historical revisionism and walk in truth—following and worshiping the Son of God who came to impact the world in a powerful and positive way. As his ambassadors, we are invited to participate with Jesus in living and sharing the gospel, and in so doing making a positive impact in the world. Though Jesus is always bringing about change in the world, he never does so by revising the truth. He doesn’t need to because the truth is always good news! Jesus, who is the truth, always establishes truth. Let us follow his lead.

Rejoicing in truth,
Joseph Tkach

________________

[1] See the article by Rabbi Alan Lurie at http://www.huffingtonpost.com/rabbi-alan-lurie/is-religion-the-cause-of-_b_1400766.html.

[2] See the Christian Medical Fellowship article at http://admin.cmf.org.uk/pdf/helix/spr00/11history.pdf.

In his letter this week, Dr. Tkach concludes a three-part series on the topic of God’s grace (for the other two letters in the series, click here and here).

Dear Brothers and Sisters,

Perhaps you’ve heard it said that grace “is not unlimited” or that it “has its requirements.” Some even accuse those who emphasize God’s love and forgiveness as promoting what they disparagingly refer to as “cheap grace.” On one occasion my good friend, GCI Pastor Tim Brassell was accused of preaching “cheap grace.” I love his reply: “No, it’s not cheap grace I’m preaching. It’s far better than that—it’s free!”

It was theologian Dietrich Bonhoeffer, in his book The Cost of Discipleship, who popularized the term cheap grace. He used it in making the point that God’s grace, which is unearned, is experienced as a person embraces and then lives out the new life that is theirs in Christ. Apart from that life of discipleship, what a person experiences will be less than God’s fullness—it will be an experience of “cheap grace.”

The lordship salvation controversy

Unfortunately, Bonhoeffer’s teachings concerning grace (including his use of the term cheap grace), along with his teaching concerning salvation and discipleship, have often been misunderstood and misapplied. A case in point is the decades-old debate known as the lordship salvation controversy. A leading voice in that debate, a well-known five-point Calvinist, often asserts that those who claim that a personal profession of faith in Christ is all that is required to be saved are guilty of advocating “cheap grace.” He then argues that to be saved, one must make a profession of faith (accepting Jesus as Savior) and produce a certain level of good works (obey Jesus as Lord).

Though both sides in this debate make valid points, I think both make errors that would be avoided if they would start their discussions not with the human response to God, but with the response of Jesus to God. By starting there they would see Jesus for who he truly is—both Lord and Savior. They would proceed by understanding that, as a gift of grace, we are being led by the Spirit to share more and more in Jesus’ own response to the Father on our behalf.

From this Christ-centered, Trinitarian vantage point they would view good works not as what earns salvation (or as something that is superfluous), but as what we are created to do in our union with Christ (Ephesians 2:10). They would also view salvation as being entirely unearned, resulting not from works (including our personal profession of faith) but from the works and faith of Jesus on our behalf (Ephesians 2:8-9; Galatians 2:20 KJV). They would then conclude that there is nothing they can do to save themselves or to add to (or to maintain) their salvation. As noted by the great preacher Charles Spurgeon, “If we have to put one stitch into the garment of our salvation, we shall ruin the whole thing.”

Grace is Jesus’ work for us in all its aspects

As we’ve noted in this series on grace, we ought to have much more faith in Jesus’ works (his faithfulness) than in our own. It does not devalue the gospel to teach and believe that our salvation is not the result of our works, but is accomplished entirely by God through his grace. As noted by Karl Barth, “No one can be saved in virtue of what he can do. Everyone can be saved in virtue of what God can do.”

The Bible teaches that anyone who believes in Jesus “has eternal life” (John 3:16, 36; 5:24) and “will be saved” (Romans 10:9). And there are verses that admonish us to follow Jesus, living out our new life in him. Any approach to God and his grace that separates Jesus as Savior and Jesus as Lord is wrong-headed. Jesus is one whole, undivided reality who is both Savior and Lord. As Savior, he is Lord. As Lord, he is Savior. Attempting to dissect that reality into two separate categories is not helpful nor is it productive. Doing so creates a two-class Christianity that opens the way for people to exert their judgment upon who is and isn’t a believer in Jesus. It also tends to separate our being from our doing.

A bifurcating of Jesus and his salvation is grounded in a transactional view of salvation that separates justification from sanctification. But salvation, which is entirely of grace in all its parts, is about a relationship with God that leads to life transformation. The grace of God that saves us accomplishes our justification and our sanctification in that Jesus himself, by the Spirit, is both our righteousness and our sanctification (1 Corinthians 1:30).

The Giver of salvation is, himself, the Gift. United to Jesus, by the Spirit, we share in all that is his. The New Testament sums it up by calling us a “new creation” in Christ (2 Corinthians 5:17). There is nothing cheap about this grace because there is nothing cheap about Jesus and the life we share with him. Indeed, that relationship results in repentance, in leaving the old person behind, and in walking in newness of life. God, in love, desires the perfection of his beloved and has provided for that in Jesus. Anything less would not be loving. As Calvin used to say, “Our whole salvation is complete in Christ.”

A misunderstanding of grace and works

When the focus is on the exact nature of our response and understanding, and on the production of good works, some will mistakenly believe that an ongoing contribution of good works is necessary to maintain our salvation. The fear is that a focus on the grace of God through faith alone will result in the granting of license to sin (a topic I addressed last week). The silliness of that idea is that grace does not ignore the consequences of sin. Also, such wrong-headed thinking separates grace from the very being of Jesus, as if grace is a commodity for transaction that can be doled out in bits and pieces, separated from Christ. In effect, the focus on good works ends up promoting disbelief that Jesus did everything required to save us. It wrongly affirms that Jesus only began the work of our salvation and now it is up to us to behave in a certain way in order to maintain it.

Christians who fully embrace God’s freely-given grace do not believe it gives them license to sin—just the opposite. Paul was accused of preaching too much grace so that “sin may abound.” But that accusation did not cause him to change his message. Instead, he charged his accusers with distorting his message and went on to clarify that grace is not about making exceptions to rules. Rather, faith in God and his grace works itself out in love (Galatians 5:6 ESV). Paul said that the aim of his ministry was to bring about the “obedience that comes from faith” (Romans 1:5 ESV; Romans 16:26 ESV).

Salvation is by grace: Christ’s work from start to finish

We have a certifiable debt of gratitude to God, who sent his Son in the power of the Spirit to save us, not condemn us. We understand that no amount of good works can make us righteous or holy, because if it did, there would be no need of a savior. Whether one’s emphasis is on the obedience of faith or the faith of obedience, we must never undervalue our need for Jesus as our Savior. He has judged and condemned all sin and has forgiven us for eternity—a gift we receive as we believe and trust in him.

It is Jesus’ own faith and works—his faithfulness—that saves us from start to finish. He imputes to us his righteousness (our justification) and by the Holy Spirit he shares with us his holy life (our sanctification). We receive both gifts of grace in the same way: by trusting in Jesus. What Christ has done for us, the Holy Spirit works out within us. We are directed to believe that “He who began a good work in you will bring it to completion (Philippians 1:6). If anyone does not participate in what Jesus is doing in them, then their profession of faith is empty. Instead of receiving God’s grace, they are resisting it by presuming upon it. Certainly we want to avoid that mistake, but let’s also avoid embracing the false idea that our works somehow maintain our salvation.

Eternally grateful for the fullness of God’s grace,
Joseph Tkach

In his letter this week, Dr. Tkach continues a three-part series on the topic of God’s grace (for the other two letters in the series, click here and here).

Dear Brothers and Sisters,

If it sounds too good to be true, it probably is. So goes the old adage. But when the topic is God’s grace, it does not apply. Nevertheless, some people insist that grace truly is too good to be true, and seek to counterbalance it with law to avoid what they see as license to sin. Their sincere, though wrong-headed efforts are a form of legalism that robs people of the transforming power of grace, which flows from the love of God poured into our hearts through the Holy Spirit (Romans 5:5).

The good news of the grace of God in Christ

Jesus (who is the grace of God) came declaring the gospel (Luke 20:1 ESV), the message of God’s grace toward sinners (which, last time I checked, includes everyone). But the religious leaders of his day didn’t like that message because it seemed to place all people (including those they saw as less righteous than themselves) on the same, level playing field. For them, Jesus’ message of grace (the good news), was decidedly bad news. On one occasion, Jesus gave this reply to their protests:

Those who are well have no need of a physician, but those who are sick. Go and learn what this means, “I desire mercy, and not sacrifice.” For I came not to call the righteous, but sinners. (Matthew 9:12-13 ESV)

Though we embrace the gospel—the message of God’s grace in Christ—it was repugnant to the self-righteous, religious types of Jesus’ day. That same message still rankles those who believe they must try harder and behave better in order to earn God’s favor. “How,” they wonder, “can we possibly motivate people to work hard, live right, and look to a spiritual leader for direction, if we tell them they are already under grace?” They can’t imagine any other way to motivate people than by emphasizing a legal (contractually-based) relationship with God.

Please understand, it’s good to work hard in God’s service. Jesus certainly did—his work is the ultimate achievement. But remember that Jesus, who was perfect, came to reveal the Father to us. And in that revelation there is pure good news that tells us that God’s economy is better than ours—he is the inexhaustible source of grace—love, goodness and forgiveness. We don’t pay taxes (things to earn God’s grace) for God’s government to work—he’s in the business of graciously helping humanity out of the pit it has fallen into.

Perhaps you remember the story about the traveler who fell into a pit and was struggling to get out. Several people came along and saw his struggle. The sensitive person said, “I feel for you down there.” The reflective person said, “It’s logical that someone would fall into the pit.” The interior designer said, “I can give you some ideas on how to decorate your pit.” The judgmental person said, “Only bad people fall into pits.” The curious person said, “Tell me how you fell into the pit.” The legalist said, “I believe you deserve your pit.” The tax agent said, “Are you paying taxes on that pit?” The self-pitying person said, “You should have seen my pit.” The Zen Buddhist said, “Just relax and don’t think about the pit.” The optimist said, “Cheer up! Things could be worse.” The pessimist said, “Be prepared! Things will get worse.” Jesus, seeing the man (humanity) in the pit, jumped in and lifted him out. Now that’s grace!

Some people don’t like the logic of God’s grace. Believing that their hard work helped get them out of the pit, they see it as unfair that others get out without working equally hard. But the nature of God’s grace is that God is equally generous to everyone. Though some may need forgiveness from bigger debts than others, the same arrangement extends to everyone no matter their circumstances. God doesn’t just talk love and compassion; he demonstrated it by sending Jesus into the pit with us in order to lift us all out.

Those who embrace legalism tend to misread God’s grace as promoting a libertine, spontaneous, and unstructured lifestyle (the antinomianism I wrote about last week). But that is not the case, as Paul noted in his letter to Titus:

For the grace of God has appeared, bringing salvation for all people, training us to renounce ungodliness and worldly passions, and to live self-controlled, upright, and godly lives in the present age. (Titus 2:11-12 ESV)

Let me be clear about this: in saving people, God does not leave them in the pit. He does not abandon them to a life of immaturity, sin and shame. God’s grace does not tell us that having forgiven us for falling in, it’s OK for us to remain in the pit. Jesus saves us so that we, by the Spirit, will rise from the pit to the new life of sharing in Jesus’ righteousness, peace and joy (Romans 14:17).

The parable of the workers in the vineyard

Jesus taught about God’s unconditional grace in the parable of the workers in the vineyard (Matthew 20:1-16). Regardless of how long they labored, all the workers were given a full day’s wage. Naturally (humanly) those who worked the longest were upset, believing those who worked less hours received more than they deserved. I suppose those who worked less also believed they didn’t deserve what they received (I relate to that viewpoint!). Indeed, grace by its very nature does not seem fair—but since the judgment of God (represented by the landowner in the parable) is in our favor, I simply praise God for his grace! I have not fooled myself into believing that if I worked hard all day in the vineyard I would somehow earn God’s grace. Grace can only be gratefully, humbly received as the free gift that it is.

I love how Jesus contrasts the groups of workers in his parable. Perhaps some of us would identify with those who, having worked long and hard, think they deserve more than they received. But most of us, I’m sure, would identify with those who were given far more than they earned. It’s only with a perspective of gratitude that we are able to appreciate God’s grace, understanding just how desperately we need it. Jesus’ parable teaches us that God gives salvation to those who have not earned it (indeed, it cannot be earned). It also points out that religious legalists complain that grace is unfair (too good to be true)—how can God, they reason, reward those who have not worked as hard as they have?

Motivated by shame or gratitude?

Jesus’ teaching undermines shame, which is the primary tool legalists use to pressure people into conforming to God’s will (or, more often, to their will!). Shame is the opposite of the motive that flows from grace, which is gratitude for God’s love. While shame focuses on the self with its sin, gratitude (which is the essence of worship) focuses on God and his goodness. Speaking from my own experience, being motivated by shame (and the fear that goes with it) is a poor substitute for being motivated by gratitude for God’s love, goodness and grace.

Unlike the legalistic obedience motivated by shame, obedience motivated by gratitude is fundamentally relational (heart-to-heart)—what Paul refers to as “the obedience that comes from faith” (Romans 16:26). That’s the only kind of obedience Paul endorsed, for it’s the only kind that truly glorifies God. Relational, gospel-shaped obedience is our grateful response to the grace of God. It was gratitude that motivated Paul in his ministry, and that motivates us today to participate in what Jesus is doing in the Spirit, through the church. By God’s grace, that sort of ministry leads to life transformation.

In Christ, by the Spirit, we are and always will be the beloved children of our Father in heaven. All God asks is that we grow in his grace and in doing so get to know him better (2 Peter 3:18). That growth in grace and knowledge will continue now, then throughout eternity in a new heaven and new earth.

To God be the glory!

Rejoicing in the truth of God’s grace,
Joseph Tkach

In his letter this week, Dr. Tkach begins a three-part series on the topic of God’s grace (for the other two letters in the series, click here and here).

Dear Brothers and Sisters,

Martin Luther famously referred to Christians as “simultaneously saints and sinners.” His slogan was originally written in Latin: simul justus et peccator (where simul is the root of our English word simultaneously; justus means just or righteous; et means and; and peccator means sinner). If taken literally to mean that we live simultaneously in states of both sinlessness and sinfulness, Luther’s slogan would be a contradiction. But he was speaking metaphorically, addressing the paradox that on this side of the fullness of the kingdom of God we are never completely free of sin’s influence. Though reconciled to God (saints), we do not live perfect, Christ-like lives (sinners).

In constructing his slogan, Luther picked up on some of the apostle Paul’s language to make the point that at the heart of the gospel is a “double imputation” where our sin is “imputed” to Jesus, and his righteousness is “imputed” to us. This legal terminology of imputation provided a way to express what is legally true (and thus actual), but what may not be clearly visible in the life of the one to whom it applies. Luther also was saying that, apart from Christ, Christ’s righteousness never becomes our own possession (under our control)—it is a gift that is ours only as we receive it from him. We receive that gift by being united to the gift’s Giver, for in the end, the Giver is the Gift. Jesus is our righteousness!

Luther, of course, had much more to say about the Christian life than this one slogan, and though we agree with much of the slogan’s intended meaning, there are aspects with which we disagree. Note, for example, J. de Waal Dryden’s critique in the following quote from his article in The Journal of the Study of Paul and His Letters (I thank my good friend John Kossey for sending the quote to me):

[Luther’s] slogan helpfully summarizes the principle that the justified sinner is declared righteous by the “alien” righteousness of Christ, not according to the individual’s own inherent righteousness. Where this slogan proves unhelpful is when it is adopted, whether consciously or not, as a foundation for sanctification [the Christian life]. The problem lies in the continued identification of the Christian as “sinner.” The noun peccator signals more than simply a deformed moral will or a propensity toward illicit acts; it defines the ontology of the Christian. The Christian is not only “sinful” (in actions) but a “sinner” (in being and identity).

In psychological terms, [Luther’s slogan] mollifies moral guilt but perpetuates (and even promotes) shame. The self-interpretive image of the “justified sinner,” while it proclaims forgiveness, undermines the same forgiveness by reinforcing an understanding of the self as sinful to the core, precisely because it categorically excludes a transformative element that would lift the sinner to a higher station. The Christian is left with a pathological self-understanding, reinforced by common practices that habituate this perspective as a Christian virtue. In this way, shame and self-contempt become virtues to be fostered, instead of vices to be censured. (“Revisiting Romans 7: Law, Self, Spirit,” JSPL (2015), 148-149)

Embracing our new identity in Christ

As Dryden notes, God does “lift the sinner to a higher station.” In union and communion with God, in Christ and by the Spirit, we are “a new creation” (2 Corinthians 5:17 ESV), being transformed to “participate” in God’s “divine nature” (2 Peter 1:4). No longer are we totally wretched humans yearning to be free from our sinful nature. Rather, we are God’s adopted, beloved, forgiven children being transformed into the likeness of Jesus. Our thinking about Jesus and about ourselves radically changes as we embrace the reality of this new identity. We do so realizing that it is ours not because of who we are, but because of Christ. It is not ours due to our faith (which always is imperfect) but because of Jesus‘ faith. Note how Paul addresses this in his letter to Christians in Galatia:

I am crucified with Christ: nevertheless I live; yet not I, but Christ liveth in me: and the life which I now live in the flesh I live by the faith of the Son of God, who loved me, and gave himself for me. (Galatians 2:20, KJV, emphasis added)

Paul understood Jesus to be both the subject and the object of saving faith. As subject, he is the active agent who authors faith. As object, he responds as one of us with perfect faith, doing so in our place and on our behalf. It is his faith and faithfulness, not ours, that gives us our new identity and makes us righteous in him. [1]

As I noted in my Weekly Update letter a couple of weeks ago, in saving us, God does not merely wipe our slate clean and leave us to our own efforts in following Christ. Rather, by grace, God enables us to joyfully participate in what he has done and is now doing in and through us. Grace, you see, is more than a gleam in our heavenly Father’s eye. It originates in our electing Father who gives us gifts and promises of complete salvation in Christ, including justification, sanctification and glorification (1 Corinthians 1:30). We live out each of these aspects of our salvation by grace, in union with Jesus, by the Spirit who is sent into our very beings as the adopted, beloved children of God that we are.

Thinking about God’s grace in this way changes our perspective on just about everything. For example, as I go about my daily routine, I might wonder what I’m dragging Jesus into. But as I think about my life from the perspective of my identity in Christ, my thinking is transformed to understand that it’s not what I’m dragging Jesus into, but what he’s doing that I’m being called to share in. This transformation in our thinking is what growing in the grace and knowledge of Jesus is all about. As we grow closer to him, we share more fully in what he is doing. This is the concept of “abiding” in Christ that our Lord spoke about in John 15. Paul referred to it as being “hidden” in Christ (Colossians 3:3). There can be no better hiding place, because “in Christ” is where there is nothing but goodness.

Paul understood that the purpose of life is to be in Christ. Abiding in Jesus instills within us an assured dignity and the destiny that our Creator intended for us from the beginning. This identity sets us free to live in the freedom of God’s forgiveness rather than in debilitating guilt and shame. It also sets us free to live with the sure knowledge that God, by the Spirit, is transforming us from the inside out. That is the reality of who we, by grace, truly are in Christ.

Misconstruing the nature of God’s grace

Sadly, some people badly misconstrue the nature of God’s grace, seeing it as license to sin (the error of antinomianism). Paradoxically, that error most frequently occurs when people try to fit grace and a grace-based relationship with God into a legal framework (the error of legalism). Within that legal framework, grace is misread as God making exceptions to legal rules. Grace then becomes a legal excuse for inconsistent obedience. When that is how grace is understood, the biblical concept of God as Father, disciplining his beloved children, goes right out the window.

Trying to force-fit grace into a legal framework is a terrible, life-robbing mistake. Lawful works do not maintain righteousness, and grace is not about making exceptions to legal rules. This misunderstanding of grace leads, typically, to libertine, unstructured lifestyles that are contrary to the grace-based, gospel-shaped life that Jesus shares with us by the Spirit.

Transformed by grace

While this unfortunate misunderstanding of grace (with its wrong approach to the Christian life) can seem to reduce guilt, it unwittingly misses the grace of transformation—the love of God coming into our hearts by the Spirit to truly change us from the inside out. Missing this truth leads ultimately to shame that typically is grounded in fear. Speaking from my own experience, I can say that being motivated by shame and fear is a poor substitute for being motivated by grace—motivated by the transforming love of God who justifies and sanctifies us through our union with Christ by the power of the Holy Spirit. Note Paul’s words to Titus:

For the grace of God has appeared, bringing salvation for all people, training us to renounce ungodliness and worldly passions, and to live self-controlled, upright, and godly lives in the present age. (Titus 2:11-12 ESV)

God has not saved us only to abandon us to shame, immaturity and sinful, destructive lifestyles. By grace he saves us so we can live, by grace, in his righteousness. Grace means that God never gives up on us. He continues to give us the gift of a share in his Son’s union and communion with the Father, and the gift of the Spirit who is committed to transforming us into Christ’s likeness. Grace is what our whole relationship with God is about!

In Christ, we are and always will be the beloved children of our heavenly Father. All he asks is that we grow in grace and in our knowledge of him. We grow in grace as we learn to trust him to be our all in all, and we grow in our knowledge of him as we follow him and spend time with him. God not only forgives us by grace, as we walk and talk with him in a life of obedience, he transforms us by grace.

Our relationship with God, in Christ, by the Spirit is not something that grows to some point where we have less need for God and his grace. Rather, our lives are contingent upon him at all points. He makes us new, cleansing us from the inside out. As we learn to rest in his grace, we come to know him better and love him and his ways more completely. And the more we know and love him, the more we will sense the freedom to rest in his grace, free of guilt, fear and shame. Paul sums it up this way:

For by grace you have been saved through faith. And this is not your own doing; it is the gift of God, not a result of works, so that no one may boast. For we are his workmanship, created in Christ Jesus for good works, which God prepared beforehand, that we should walk in them. (Ephesians 2:8-10 ESV)

Let us not forget that it is Jesus’ faith—his faithfulness—that saves and transforms us. [1] As the author of Hebrews reminds us, Jesus is “the author [founder-ESV] and finisher [perfecter-ESV] of our faith” (Hebrews 12:2 KJV).

Joyfully embracing my identity in Christ,
Joseph Tkach

P.S. To learn more on this topic, I recommend Dr. Gary Deddo’s essay, “The Christian Life and Our Participation in Christ’s Continuing Ministry.” You’ll find it online at www.gci.org/christian-life.

_____________________

[1] For posts on The Surprising God blog about the faith of Christ that both saves and transforms us, click here and here.

Dear Brothers and Sisters,

My close friends are amused knowing I’m no fan of mountain climbing (nor hiking, for that matter). When asked if I want to go for “a walk,” I typically ask a few questions before answering. Will it be a brief, casual walk, or a hike (and do they know the difference)? If it will be longer than a Sabbath day’s journey, it falls into the category of a hike. If it requires changing into another style of shoes, it’s a hike. If it requires walking on an incline for more than 25 feet, it’s a hike. I developed these qualifying criteria (along with a few others) after starting out on too many walks only to discover they were actually hikes. I’ve done my share of hiking, including some mountain climbing, and for me the thrill is gone. While my friends take their hikes, I’m happy to sit comfortably sheltered with a good book and a nice beverage, awaiting their return.

That being said, there was a journey about 2,000 years ago to the top of a mountain that perhaps gave rise to the common phrase, “mountaintop experience.” What happened there is known as the transfiguration—an event recorded in the Gospels of Matthew, Mark and Luke. Had I been invited to take part, I assure you I would not have hesitated (despite my no-hike rule!). Why? Because the leader was none other than the one who calmed storms, pulled money from a fish’s mouth, fed masses, and healed all kinds of diseases. I gladly would have climbed the mountain of transfiguration with Jesus. I’m sure you feel the same.

On Transfiguration Sunday (February 7, this year), many Christians commemorate the transfiguration as an event of great significance in helping us understand our new covenant relationship with Jesus. I believe one of the best ways to understand that event is to be reminded of the prominent role that mountains play in several of the Old Testament stories. Mt. Ararat is where Noah’s ark came to rest. Mt. Moriah is where God provided a lamb for Abraham to sacrifice in place of Isaac. Mt. Sinai is where the Ten Commandments (the covenant between Israel and God) were given. Mt. Nebo is where Moses was allowed to see the Promised Land before he died. Mt. Gerizim and Mt. Ebal together formed an amphitheater where the people heard proclaimed the old covenant blessings and curses. Mt. Carmel is where the showdown between Elijah and the prophets of Baal took place. Mt. Zion is where the city of Jerusalem was built. When mountains are part of the story, something big is going on!

According to the New Testament, Jesus took Peter, James and John to a mountaintop to pray. Luke tells us that as Jesus was praying there, his appearance changed, and his clothes “became as bright as a flash of lightning” (Luke 9:29). And if that isn’t mountain-topping enough, Moses and Elijah suddenly appeared, also in glorious splendor, talking with Jesus about his death, resurrection and ascension—the text says, “They spoke about his departure, which he was about to bring to fulfillment at Jerusalem” (Luke 9:31). Luke then adds this:

Peter and his companions were very sleepy, but when they became fully awake, they saw his [Jesus’] glory and the two men [Moses and Elijah] standing with him. As the men were leaving Jesus, Peter said to him, “Master, it is good for us to be here. Let us put up three shelters—one for you, one for Moses and one for Elijah. (He did not know what he was saying).” (Luke 9:32-33)

Talk about the ultimate mountaintop experience! Having just awakened, Peter likely could not believe his eyes, and can you imagine what he was thinking at the time? “This is great… I don’t want this to end… let’s stay here awhile.” In the midst of his excitement he suggested the immediate building of “three shelters” (booths or tabernacles). But before Peter could say more, a cloud appeared and covered them and they became frightened. And if that wasn’t amazing enough, they heard a voice from heaven saying, “This is my Son, whom I have chosen; listen to him” (Luke 9:35); or “This is my Son, whom I love; with him I am well pleased. Listen to him!” (Matthew 17:5); or “This is my son, whom I love. Listen to him!” (Mark 9:7). According to Luke, when the voice finished speaking, the disciples “found that Jesus was alone” (Luke 9:36). The point being made for the benefit of these three disciples (and all others both then and now) is this: Jesus is supreme. He is superior to the Law (represented by Moses) and the Prophets (represented by Elijah). These twin pillars of the old covenant administration not only point to Jesus, but pale in significance before him.

As the old covenant faded from view, Jesus, the new covenant, remained with them. Only one luminary was now present for the disciples to honor and, with Jesus revealed for who he truly is, for them to worship. Given that revelation, there was no need to erect a shelter (a tabernacle, which is an old covenant custom). I believe this revelation also was showing these disciples something of the mysterious reality that theologians refer to as the hypostatic union—the miraculous joining of two natures (human and divine) in the one person of Jesus—a joining that (in the words of the Council of Chalcedon of AD 451) is “without confusion, without change, without division, without separation.”

Though it’s hard to know exactly what James, John and Peter understood at that moment, over time, through the illumination given by the Holy Spirit, they clearly got the point as we see in their New Testament writings. In his epistle, James alludes to the transfiguration in referring to “the Lord of glory” (James 2:1 ESV). In his Gospel, John refers to the transfiguration in writing that, “we have seen his glory” (John 1:14 ESV). And in one of his epistles, Peter refers to the transfiguration this way:

For we did not follow cleverly devised stories when we told you about the coming of our Lord Jesus Christ in power, but we were eyewitnesses of his majesty. He received honor and glory from God the Father when the voice came to him from the Majestic Glory, saying, “This is my Son, whom I love; with him I am well pleased.” We ourselves heard this voice that came from heaven when we were with him on the sacred mountain. (2 Peter 1:16-18)

What a journey (what a hike) these disciples had with Jesus! And our Lord continues to move his followers forward, “from one degree of glory to another” (2 Corinthians 3:18 ESV). We journey on as we participate with Jesus in his ongoing ministry, through the Spirit, to the world—a life that includes sharing in both his joys and sufferings. Let us keep our hiking boots on so we may continue following, knowing that he is leading us toward the mountaintop experience above all others—the moment of our glorification when we’ll see Jesus “face to face” (1 Corinthians 13:12). God speed that day!

Hiking with you,
Joseph Tkach

Dear Brothers and Sisters,

As you well know, our lives are constantly bombarded by advertising. Ads appear about every five minutes on television and radio, pop up as we browse the Internet, and are ubiquitous in print media and on billboards, benches and even buses. Though some of these ads are clever, I find most to be annoying, intrusive time-wasters.

To believe many of these ads you’d have to practice what Samuel Taylor Coleridge called “suspension of disbelief”—the temporary acceptance of events or characters as credible despite that they ordinarily are seen as incredible. The movie series Star Wars is a case in point, asking us to suspend disbelief to accept the idea that a gorilla-like character named Chewbacca can copilot a futuristic starship named Millennium Falcon! Many ads these days are equally fanciful, though once in a while one comes along that aligns with reality. My prayer is that the testimony of our lives is one such credible advertisement—a walking, talking ad for the gospel!

When the apostle Paul proclaims that we are ambassadors for Christ (2 Corinthians 5:20 ESV), he is reminding us that our lives should positively advertise Christ and his gospel. Though some of us are more colorful or clever in the way we do so, all of us, through our union and communion with God, are living, flesh-and-blood, walking, talking ads for the new life in Christ. That, of course, is a rather sobering thought since we want our lives to turn people to Christ, and not be an annoying, obnoxious promotion that prompts people to turn away from him.

Having the mindset that we truly are walking, talking ads for the gospel will, no-doubt, impact what we say and how we behave. It will keep us mindful that our day-to-day lives, which can seem so routine, have great meaning and purpose. It’s easy to lose sight of the reality of God’s omnipresence and of our enduring union with Christ by the Spirit. But these are realities, and God truly does want to use us as channels of his redeeming grace to the world. He does so in many ways, both ordinary and extraordinary. Sometimes he calls upon us to share a meal with an unbeliever—“eating and drinking to his glory” (1 Corinthians 10:31-33). Other times he calls upon us to verbally share the gospel story with an unbeliever, or to extend forgiveness in Jesus’ name to one that has wronged us. Sometimes God acts in and through us in miraculous ways to restore a broken relationship or participate in his healing of a person’s broken body. There are many ways for us to be walking, talking ads for the gospel.

We need to think about the topic of evangelism in light of the truth that Jesus already is Lord and Savior of all humanity. The kingdom already has been inaugurated and those who are following Jesus live already in communion with the Father, Son and Spirit. Though we live life now in a temporary human frame, and much of what we say and do is conditioned by our physical limitations and the circumstances that surround us, our true identities are found in the reality that we already are children of God who are co-heirs with Christ (2 Corinthians 5:1-5). This being so, our lives should reflect (advertise!) these profound, though somewhat hidden realities. Jesus promised to give us power by his Spirit to do so and thus be his faithful “witnesses” (Acts 1:8).

Being a walking, talking ad for the gospel means that what we do and say is highly significant. While our behavior does not earn us salvation, living faithfully in Christ does have behavioral expectations. Because we represent Christ, our lives should reflect who we know him to be—one with the Father and the Spirit in a triune communion of love. God, who is relationship, has created us in and for relationship. This reality should impact the way we interact with other people (unbelievers included). First, we should interact with them knowing we are children of God and wanting to reflect his love out to others. Second, and of equal importance, we should interact with unbelievers knowing that they too are children of God who need to experience the love of their heavenly Father.

Paul put it this way, “So from now on we regard no one from a worldly point of view” (2 Corinthians 5:16). His point is that our behavior matters because we no longer live our lives for ourselves—we live it for God and for others. “For the love of Christ compels us, because we are convinced that one died for all, and therefore all died. And he died for all, that those who live should no longer live for themselves, but for him who died for them and was raised again” (2 Corinthians 5:14-15).

Paul follows this up by calling us “ambassadors for Christ” (2 Corinthians 5:20) in the context of telling us that we are called to participate with Christ in his ongoing ministry of reconciliation. I sometimes wonder what the world would be like if every follower of Jesus lived with a mindset of reconciliation based on love rather than condemnation. What if we treated others as who they truly are—children of God—doing everything we can to help them turn to the One who died for them? What if we looked at others the way God looks at them, knowing that “God was reconciling the world to himself in Christ, not counting people’s sins against them” (2 Corinthians 5:19 ESV)? Although the salvation of others does not ultimately depend on our witness, we experience joy knowing we were involved in God “making his appeal” to others “through us” (2 Corinthians 5:20).

It is a pleasure and privilege to take part in what God is doing to transform people as they receive the good news of their reconciliation and enter into loving communion with the Father, Son and Holy Spirit. And though I can’t change the way people think and act, I can (and do) pray that God will continually remind me that I’m a walking, talking ad for the gospel. I also pray that he will guide me to be the most joyful and effective ad (ambassador for Christ) possible. I encourage you to join me in this prayer.

Living and sharing the gospel,
Joseph Tkach