Death Where Is Your Sting?: A Teleological Look At Death

Just as recent as a couple hours ago I was informed of a lady I used to serve in the workplace who died at the age of 107. This year I attended a funeral for a 2 year old. Kids at the local high school are dying in car accidents and cancer just won’t seem to stay away from the funeral homes. I have worked in three different Assisted Living Homes and a Hospital which has meant I have often been surrounded by death. I have found that whether the person dies of an accident, a self-created mistake, illness, or whatever cause, it always seems to leave disgust in the bottom of my heart. The sting of death never ceases to shock me. I never could quite understand when I would hear theologians or musicians assert “Death, where is your sting?” because it always seemed apparent to me that the sting is the border-line paralyzing feeling we feel when we see what was once living breathing flesh lie cold and stiff. But this mystery is almost as old as humanity and leaves every culture trying to answer what the purpose of life is if at the end of it we merely return to the dust. As an undergraduate student who is studying philosophy I cannot help but be haunted by the teleological question as it pertains to death.              

Death is something every culture wrestles with. It is often argued by atheistic secular humanists that religion serves functionally like a psychological crutch to appease or calm people’s fears of death. The Christian Scriptures speak a different and antithetical word to that notion that has penetrated much of contemporary philosophy, anthropology, sociology, and psychology. The Christian Scriptures record that God created all that was and is. Furthermore it records that this was good (Genesis 1). God had created in His own image a creature above all the others, a creature that He would forever love and by their obedience to His word He would continually bless them. God had delivered His word to Adam not to eat of the tree in which He had pointed out to him, and Adam was warned that the day that he ate from it he would surely die (Genesis 2:16-17). It doesn’t take long in the sacred text before the wicked Serpent comes slithering into his crafty deceptive ways. When this reptile king deceived Adam and Eve the whole cosmos was burdened with the reality of what death is. Death is a direct result of the sin of our first father Adam, who in falling tainted not only all of humanity with original sin but also brought about the torturous groaning of creation itself. Where does death come from? Death comes from the hand of God because of man’s sin in the fall and now is the reality we live in until the awaited day.  

The teleological answer to the question of death is rooted in the character of God himself. In order to understand teleology at any rate it is typically preceded by an understanding of epistemology. What we know, how we know, if we even can know, once answered lends itself to further speculation into meaning/purpose. God created all things and therefore is the rightful ruler and master over all of creation. God in his ontological nature is holy and when God ushered a warning with a fair punishment he is perfectly right, indeed just to remain consistent to his word. In addition to God’s ontological nature, revealed revelation assuring of the notion that God cannot and will not lie reaffirms that Scriptural epistemology rooted in an authoritative, I’d argue inerrant Word, allows the Christian to answer the teleological question of death that tends to haunt me. I’d argue that the purpose of death, at least in part for where we are at in this moment is that God’s ontology (namely that of holiness) along with Scriptural epistemology (namely that God cannot lie) show us that our sin has separated us from God in a way that we ourselves cannot fix.  

However, I’d argue that the purpose of death is more encompassing than merely showing that sinners are doomed by showing that Jesus himself is reversing the curse by flipping death on its head. Although I think the most clear and explicit teleological evidence in Scripture regarding the purpose of death is the immediate separation from man and God, the Scripture doesn’t leave all sinners doomed in the end. In the great and incomparable Word, it is recorded that Jesus himself comes down into creation and dies the death that sinners deserved, so that in him they can be united to him by his death, and then furthermore united with him in resurrection life. The Scripture is clear that as a result of sin comes death to humanity. But in the great tale of the truest beautiful story death cannot escape death. In his death Jesus cried it was finished, and he meant it. Death was issued its own dreadful and sure death sentence. Death’s days were numbered, and still are. Death where is your sting? In a real sense it still is stinging. I will attend a memorial service in a few days from now where memories and tears and laughter will surely sting. The sting is still present in the inner corridors of our hearts that still long for the day when Jesus will come back and abort death forever. But in a different sense, we can sing, pray, weep, all with closed fists and clinched jaws that are singing “All I Have is Christ” and there, in that comfort, the sting although not suppressed will be accompanied by the Galilean carpenter’s sure promise.
                So often I meet professing Christians who act as though Jesus is an ideal and not a person. Jesus is alive. The fact that Jesus is alive, reigning over his people, and not worried a bit ought to remind believers that their victory is already won. Even though death’s curse is unbearable our elder brother came and conquered it for us. I’m reminded of Revelation 5 where there is weeping because no one is found worthy to open the scroll save one. The one who alone comes to rescue is he. In Ephesians 2 the apostle Paul speaks to the condition we have talked about that all humanity is in as being dead. Any time at the graveyard of your loved ones will remind you that all the tears you could cry or the wishful memories you could speak could not raise those corpses to life again. But the believer in Christ can rest assured that Jesus’ corpse is not rotting in a tomb in current geo-political Israel. Jesus is alive and his resurrection guarantees the resurrection of his followers because he has promised he would one day raise them again to new life, and he is the only one to go through death and come out alive.

A Gospel-Centered Fourth Verse to "My Jesus I Love Thee"

It was a few months ago, I believe, that we at Heritage Baptist Church played "My Jesus I Love Thee." During practice one of my Pastors, Alex (my brother and best friend who is also an author on this blog), did not like the fourth verse of the song. So, we cut it. I agreed with him, and as much as I loved the hymn, and still do, it was better without the fourth verse. The next day I then sat down to write a new gospel-centered fourth verse. My goal was to focus not at all upon the pictures of great material wealth in new creation, but instead, our true treasure in new creation, Jesus, my lord, and my savior. We performed it at Refuge (our Wednesday night prayer, music, and scripture reading service) tonight, or 29 July 2015. Here is the verse if you were unable to attend.

When Christ takes His Bride, and creation's restored;
We'll live in the presence of Jesus our LORD.
No, Death shall not victor, for Christ won't lose His Wife.
Forever I'll love Thee, my Jesus, my life.

Philosophy and the Christian: Why Philosophical Engagement Is Important For Contemporary Christianity

            I distinctively remember two separated incidents in which two different individuals when hearing I was studying philosophy were deeply concerned and indeed worried I would lose my faith. I often respond to people’s concern or worry with the brilliance of C.S. Lewis’ words, “Good philosophy must exist, if for no other reason, because bad philosophy needs to be answered” (1). I’ll never forget reading Dr. Gregory Alan Thornbury writing in regards to Carl F.H. Henry’s philosophical view that “Christianity is the most intellectually satisfying account of reality” (2). I believe both of these.  If C.S. Lewis’ comment is my general response to those who are concerned or worried for me, then Dr. Thornbury’s comment is my particular response. Philosophy matters for the Christian because as they interact critically with ideas they will inevitably face questions of ontology, teleology, epistemology, ethics, politics, education, and on and on. Philosophy can serve the Christian in formulating answers to questions that arise from any of these subjects by thinking critically and logically assessing the strength of argumentation. But maybe you are like most people I interact with and don’t care at all about anything I am talking about. Maybe you are a Christian and don’t remotely see the importance of maintaining a philosophical foundation. I would argue that building a philosophical foundation in metaphysics and metaethics will prove instrumental to living out your theological convictions and therefore a needed part of growing in knowledge.
            There is arguably no spot in the New Testament where engagement with the philosophical world is more explicitly dealt with then in Acts 17. Here Paul shows us why philosophical engagement is healthy, helpful, and perhaps needed. It is not my intention to offer here an exhaustive discourse but instead to point people toward an appreciation of philosophy in general, Christianity in particular, and hopefully looking at Paul in Acts 17 as being a compelling example as to why philosophical engagement is important.

Paul in Athens
            The book of Acts reports that while Paul was in Athens he saw a city full of idols which caused him to reason “in the synagogue with the Jews and the devout persons, and in the marketplace every day with those who happened to be there.” (Acts 17.16-17, quotation from 17). What is so intriguing about this observation by Paul in Athens is that he is standing in a place where philosophical engagement is primary and some of these philosophers are among the intellectual elites of the day. The book of Acts acknowledges the Epicurean and Stoic philosophers had conversed with him (v.18). The thing that intrigued these Epicurean and Stoic philosophers was that Paul was preaching the resurrection of Jesus Christ.
            Paul’s preaching of the resurrection of Jesus caused an inquisitiveness that typically comes with an adequate apologetics. Paul steps up to the challenge of the philosophers and immediately addresses their religiosity. All people are inclined towards transcendental notions because all people are worshippers. Common objections of this claim, say by atheists or other proponents of naturalism, still fail to see that they hold something as ultimate, say biological evolution, chance, relativism, etc. When Paul sees the religiosity of the Athenians he doesn’t claim that their religiosity, though genuine and sincere, is sufficient for reconciliation with the religion he was coming to preach.

The LORD - unknown god
            Paul addresses the philosophers by giving an account of the Christian worldview. As he is viewing the city he sees an inscription that is attributed to a god unknown, presumably in case they had forgotten one. Paul lets the Athenian intellectual elites know that they didn’t merely miss one, but that in upholding all of the rest they have offended the only One.

“The God who made the world and everything in it, being Lord of heaven and earth, does not live in temples made by man, nor is he served by human hands, as though he needed anything, since he himself gives to all mankind life and breath and everything. And he made from one man every nation of mankind to live on all the face of the earth, having determined allotted periods and the boundaries of their dwelling place, that they should seek God, and perhaps feel their way toward him and find him. Yet he is actually not far from each one of us, for “‘In him we live and move and have our being’; as even some of your own poets have said, “‘For we are indeed his offspring.’ Being then God’s offspring, we ought not to think that the divine being is like gold or silver or stone, an image formed by the art and imagination of man. The times of ignorance God overlooked, but now he commands all people everywhere to repent, because he has fixed a day on which he will judge the world in righteousness by a man whom he has appointed; and of this he has given assurance to all by raising him from the dead.”
(Acts 17.24-31)

            You’ll notice that Paul doesn’t merely try to reasonably argue his way to the heart of the people present, though he does do that. Paul tells them that God calls all men to repent because of judgement. Paul’s preaching of Jesus resurrected is what got him to Areopagus and it is what Paul leaves them with. Christianity from the very beginning didn’t shy away from public discourse that was engaged with philosophy and neither should the church today.

Some mocked, Some repented (v. 32-34)
            It seems common that people who find out I am studying philosophy fear that I will get wrapped up in nonsense and lose my faith citing Colossians 2:8. Paul’s engagement with philosophy in Acts 17 shows us that philosophy in general isn’t to be feared but that philosophy that is antithetical to the gospel ought to be viewed at as in need of serious caution. Caution ought not to equate with fear because those who believe in the gospel of Jesus Christ indeed have a resurrected Savior that stands as their advocate. Engaging in philosophical conversation with people who actively hate the gospel will not always be fun but it is always necessary. Will we be the people who stare sin in the face and tell people an altered heretical version of the biblical text that tells us the day we eat of the fruit that we will surely die? We must not and we cannot do such regardless of the cost.
            The book of Acts tells us some mocked Paul. Anyone who has taken a philosophy course at any public university knows this is still a reality. However, what is encouraging to those who love philosophical engagement when reading this passage are the names Dionysius the Areopagite and a woman Damaris (v.34). As someone who studies philosophy those names are beautiful, they remind me that not only will the gospel be victorious in salvation in general, but the book of Acts reminds us that individuals with names are getting saved when the Christian worldview with the basis of Scripture is presented. This gives me hope for those I engage with, and it is hope enough.

(1) http://www.lewissociety.org/aboutus.php
(2) http://www.thegospelcoalition.org/article/on-the-shoulders-of-an-evangelical-giant

What Does "All Israel will be saved" mean in Rom. 11.26?

With each new generation of believers, there seems to come a debate about the nature of salvation in regard to Israel and the church. Along with that come certain hermeneutical questions about what, if anything, the scriptures have to say about the future of ethnic Israel. From Bible conferences, to Hollywood movies, to seminary cafeterias this is a hotly debated topic. It seems in recent years that the literature has only increased and the debate has only intensified, as the gap between certain positions seems to widen. One does not have to watch cable news very long, or attend a Wednesday evening prayer meeting at a local Baptist church, before the conclusion is reached that people know they are supposed to think something about Israel but they are not always sure exactly what it is.

One of the most important passages in this discussion is Paul’s statement in Romans 11.26:

And in this way all Israel will be saved (ESV).

What does Paul mean when he writes that all of Israel will be saved in the end?

Survey of Viewpoints

Some argue that Paul is claiming that all Jews for all of history will be saved when it is all said and done. This is clearly not the case because the scriptures and history are filled with Israelites that have rejected Christ. There are many Jewish people today that reject that Jesus is the Christ.

            Others argue that Paul is stating that all living Jews at the time of the Second Advent will be saved. This also seems unlikely. One of the keys themes pertaining to the people of God throughout redemptive history is that there is always a believing remnant and a rejecting remainder. Paul says that, “not all who descend from Israel belong to Israel” (Rom. 9.6). And later he quotes Isaiah saying, “only a remnant of them will be saved” (Rom. 9.27).

A third view teaches that a large number of ethnic Jews will be saved at the second coming of Jesus. This is the viewpoint of Tom Schreiner. This view is respectable but I remain unconvinced. You have to remember that Romans 11 does not exist in a theological vacuum. Rom. 9-10 precedes it. The message of Rom. 9 is that even though most of Israel has rejected Christ, God is still saving some in his sovereign mercy. Jews, as a people, are not beyond redemption. The message of Rom. 10 is that the message of salvation is the same for all men. “Everyone who calls on the name of the Lord will be saved” (Rom. 10.13). There is no soteriological division between Jews and Gentiles; they are “one new man” in Christ (Eph. 2.15). All people are saved by grace through faith (Eph. 2.8-9). Because this is true it seems antithetical that God would save both Jews and Gentiles through the gospel until the time of the second coming when he will save a large number of ethnic Jews en masse simply because Paul said it. Since the resurrection of Christ the only avenue of salvation is through the preaching of the gospel to all men everywhere (Mt. 28.18-20).

A fourth view is that in Rom. 11.26 “all Israel” refers to the new Israel of God, the church. This is the view of NT Wright. This view is incredibly persuasive and has biblical precedent. There is no doubt that the New Testament reinterprets the nature of the people of God so that it is not merely ethnic Jews but now all who are in Christ are the Israel of God (Gal. 6.16). Matthew’s gospel makes it clear that Jesus is the true Israel and all who trust in him are in turn members of the true Israel. The hopes and promises of Israel are fulfilled in the singular seed of Abraham, which is Jesus (Gal. 3.16). And now all who belong to Jesus inherit those blessings (Gal. 3.29; Eph. 1.3). But this does not necessarily mean that Paul is discussing the new Israel of God in Rom. 11.26. In fact, I believe it is ethnic Israel to which he is referring.

Rom. 11.26 Refers to All Ethnic Jews Who Trust in Christ During the Period Between His Two Advents

The fifth view is that Rom. 11.26 refers to all ethnic Jews who are saved during the two advents of Christ. This is the view held by Sam Storms and GK Beale. I believe this to be the correct understanding. In Rom. 9 Paul is clearly speaking about ethnic Jews when he writes about his “kinsmen according to the flesh.” He ties them to Isaac (v. 10) and Jacob (v. 13). And also distinguished between those ethnic Jews that believe and those who do not (v. 6). He begins chapter 11 by noting that he himself is an ethnic Jew and that God has not rejected him (v. 1). It only follows logically then that he would be discussing ethnic Jews in verse 26 because this is what he has been discussing in the context of chapters 9-11.

Paul also contrasts ethnic Jews with ethnic Gentiles in verses 11-24. Salvation has come to the Gentiles (v. 11) and they have been grafted in to Christ (v. 17). This is clearly not talking about spiritual gentiles, who are those who reject Christ, but ethnic Gentiles. It follows that in this chapter Paul is not discussing spiritual Israel, which is all who are in Christ, but ethnic Israel. Because Paul is writing about ethnic Jews in this passage and not spiritual Israel let me give a few reasons as to why I believe he is discussing every Jew who believes the gospel during the interadvental period and not a large number of ethnic Jews at the end of the age.

The Salvation of all of Israel Began with the Ministry of Paul

In Rom. 11.13-16 Paul ties the salvation of these Israelites to his ministry. The rejection of Israel has led to the salvation of the Gentiles. The salvation of the Gentiles, in turn, makes Israel jealous and brings her to Christ. Paul is the minister to the Gentiles and also his work is bringing salvation to Israel. If verse 26 were an eschatological en masse salvation then it would have nothing to do with the ministry of St. Paul. But Paul himself says that this work is tied to his ministry. In fact, Jews did begin to believe the gospel of Jesus when Paul was preaching and planting churches and his letters still bring some ethnic Jews the message of the gospel today. There is no doubt that Israel’s salvation throughout church history has been tied to and benefitted from Paul’s ministry.

The Riches for the Gentiles

In verse 12 of chapter eleven Paul says that the rejection of Israel has brought riches to the Gentiles and that their inclusion will bring even more riches. Again, if the phrase in verse 26 refers to a large-scale end-times salvation then how will this bring riches to the Gentiles? If then Jesus will have returned to raise the dead, judge the world and make all things new then surely all attention will be on him. But if he is speaking to the salvation of Israel throughout history then that certainly has, and will continue to, bring joy to the predominantly Gentile church. There is great joy in the people of God when a Jewish rejecter of Christ repents of their sin and trust in the righteousness of Jesus!

The Nature of Salvation

       If Rom. 11.26 teaches that a substantial number of ethnic Jews will be saved at the end of the age because of their ethnic Old Testament heritage, then Paul’s teaching here is antithetical to his teaching of salvation by grace through faith in the gospel of Christ that permeates the rest of his writing. In the preceding chapter, Romans 10, Paul teaches that all men are saved through the preaching of the gospel.

¹⁴ How then will they call on him in whom they have not believed? And how are they to believe in him of whom they have never heard? And how are they to hear without someone preaching? ¹⁵ And how are they to preach unless they are sent? As it is written, “How beautiful are the feet of those who preach the good news!”

Ephesians 2-3 teaches that all men are saved by the gospel of Christ and that the dividing wall between Jews and Gentiles has been destroyed. If they are now “one new man” with the same hope then why would the Jews be singled out again with a unique salvation experience at the end of the age? The gospel is “the power of God for salvation for everyone who believes, to the Jew first and also to the Greek” (Rom. 1.16).

What is not contradictory is the understanding that Paul is teaching that the Jews are saved in the same manner as the Gentiles. All of Israel will be saved through the preaching of the gospel and through belief in the promises of God that have been fulfilled in Christ.