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Resurrection Defense Series: The Testimony of Women

3. Are Miracles Possible?, Jesus Christ, Theology and Christian Apologetics

The month of March has been designated as Women’s History Month. It has often been erroneously suggested that the Bible is misogynistic in its portrayal of women. While this article cannot combat every claim of misogyny weighed against the Scriptures, it is ironic that it was the early testimony of women, those that skeptics claim the Scripture dismisses, that strongly suggests the high historical probability of the resurrection event. This article will look at four ways that the early testimony of women serves as a defense for the historicity of the resurrection of Jesus. Before doing so, let us first look at what the Gospels state concerning the women’s testimony that Jesus had risen.

After the Sabbath, as the first day of the week was dawning, Mary Magdalene and the other Mary went to view the tomb. ²There was a violent earthquake, because an angel of the Lord descended from heaven and approached the tomb. He rolled back the stone and was sitting on it. ³His appearance was like lightning, and his clothing was as white as snow. ⁴The guards were so shaken by fear of him that they became like dead men. ⁵The angel told the women, “Don’t be afraid, because I know you are looking for Jesus who was crucified. ⁶He is not here. For he has risen, just as he said. Come and see the place where he lay. ⁷Then go quickly and tell his disciples, ‘He has risen from the dead and indeed he is going ahead of you to Galilee; you will see him there.’ Listen, I have told you.” ⁸So, departing quickly from the tomb with fear and great joy, they ran to tell his disciples the news. ⁹Just then Jesus met them and said, “Greetings!” They came up, took hold of his feet, and worshiped him. ¹⁰Then Jesus told them, “Do not be afraid. Go and tell my brothers to leave for Galilee, and they will see me there” (Matt. 28:1-10).

When the Sabbath was over, Mary Magdalene, Mary the mother of James, and Salome bought spices, so that they could go and anoint him. ²Very early in the morning, on the first day of the week, they went to the tomb at sunrise. ³They were saying to one another, “Who will roll away the stone from the entrance to the tomb for us?” ⁴Looking up, they noticed that the stone—which was very large—had been rolled away. ⁵When they entered the tomb, they saw a young man dressed in a white robe sitting on the right side; they were alarmed. ⁶“Don’t be alarmed,” he told them. “You are looking for Jesus of Nazareth, who was crucified. He has risen! He is not here. See the place where they put him. ⁷But go, tell his disciples and Peter, ‘He is going ahead of you to Galilee; you will see him there just as he told you.’ ” ⁸They went out and ran from the tomb, because trembling and astonishment overwhelmed them. And they said nothing to anyone, since they were afraid” (Mark 16:1-8).

On the first day of the week, very early in the morning, they came to the tomb, bringing the spices they had prepared. ²They found the stone rolled away from the tomb. ³They went in but did not find the body of the Lord Jesus. ⁴While they were perplexed about this, suddenly two men stood by them in dazzling clothes. ⁵So the women were terrified and bowed down to the ground. “Why are you looking for the living among the dead?” asked the men. ⁶“He is not here, but he has risen! Remember how he spoke to you when he was still in Galilee, ⁷saying, ‘It is necessary that the Son of Man be betrayed into the hands of sinful men, be crucified, and rise on the third day’⁸And they remembered his words. ⁹Returning from the tomb, they reported all these things to the Eleven and to all the rest. ¹⁰Mary Magdalene, Joanna, Mary the mother of James, and the other women with them were telling the apostles these things. ¹¹But these words seemed like nonsense to them, and they did not believe the women. ¹²Peter, however, got up and ran to the tomb. When he stooped to look in, he saw only the linen cloths.^, So he went away, amazed at what had happened (Luke 24:1-12).

On the first day of the week Mary Magdalene came to the tomb early, while it was still dark. She saw that the stone had been removed from the tomb. ²So she went running to Simon Peter and to the other disciple, the one Jesus loved, and said to them, “They’ve taken the Lord out of the tomb, and we don’t know where they’ve put him!” ³At that, Peter and the other disciple went out, heading for the tomb. ⁴The two were running together, but the other disciple outran Peter and got to the tomb first. ⁵Stooping down, he saw the linen cloths lying there, but he did not go in. ⁶Then, following him, Simon Peter also came. He entered the tomb and saw the linen cloths lying there. ⁷The wrapping that had been on his head was not lying with the linen cloths but was folded up in a separate place by itself. ⁸The other disciple, who had reached the tomb first, then also went in, saw, and believed. ⁹For they did not yet understand the Scripture that he must rise from the dead. ¹⁰Then the disciples returned to the place where they were staying. ¹¹But Mary stood outside the tomb, crying. As she was crying, she stooped to look into the tomb. ¹²She saw two angels in white sitting where Jesus’s body had been lying, one at the head and the other at the feet. ¹³They said to her, “Woman, why are you crying?” “Because they’ve taken away my Lord,” she told them, “and I don’t know where they’ve put him.” ¹⁴Having said this, she turned around and saw Jesus standing there, but she did not know it was Jesus. ¹⁵“Woman,” Jesus said to her, “why are you crying? Who is it that you’re seeking?” Supposing he was the gardener, she replied, “Sir, if you’ve carried him away, tell me where you’ve put him, and I will take him away.” ¹⁶Jesus said to her, “Mary.” Turning around, she said to him in Aramaic, “Rabboni!”—which means “Teacher.” ¹⁷“Don’t cling to me,” Jesus told her, “since I have not yet ascended to the Father. But go to my brothers and tell them that I am ascending to my Father and your Father, to my God and your God.” ¹⁸Mary Magdalene went and announced to the disciples, “I have seen the Lord!” And she told them what he had said to her (John 20:1-18).

The Early Testimony of Women Postulates that the Story was not Invented.

A woman’s testimony did not hold much weight in an ancient court of law. That is not to say that a woman held no importance in court. Nonetheless, if a woman’s testimony contradicted a man’s testimony, the man’s testimony was generally accepted unless two women both testified against the man. Even then, there was no guarantee that the woman’s testimony would be accepted (see m. Ned. 11:10). In rabbinical tradition—not the law of God—a woman could not participate in the reading of the Torah in the synagogue. She was not even permitted to cite the Shema, the greatest commandment found in Deut. 6:5 (Ber. 3:3). Yet it was women who first saw the risen Jesus.

Ironically, the women’s testimony of the resurrection is missing in the creed of 1 Corinthians 15:3-9. Thomas Oden holds that since the women’s testimony was not permitted in the official court of law, the creed was deliberately shortened to provide the best evidence for the Christian faith (Oden, Word of Life, 497-498). If that is the case, then why was their testimony included in the biographies of Jesus? The answer—Because it was true! The women’s testimony is quite bizarre if it were not a genuine event. If one were to invent a story in the first century, the first witnesses would certainly not be women. They would have been the last considered for such a role. Jesus’s great love for his female disciples is found by his choice in disclosing the resurrection event—the greatest miracle in history—first to his female disciples.

The Early Testimony of Women Provides Embarrassing Details.

Women serving as the first witnesses of the resurrection provide several embarrassing factors to consider. Historically, embarrassing details verify the truthful nature of a story. A person will not willingly expose things that intentionally embarrass its authors or primary ambassadors. However, when it comes to the resurrection story, the male disciples were embarrassed by the testimony of women on multiple fronts. First, the male disciples were embarrassed by the devotion of the women. None of the male disciples offered Jesus a proper burial. It was the female disciples who took it upon themselves to anoint the body of Jesus. In the hurried events of Good Friday, Jesus’s body was rushed into the tomb and was not given a proper Jewish burial. This was unacceptable in ancient Judaism. Where were the men? The women were concerned as they approached the tomb about how they would get inside since the stone was so large because they had no male counterparts joining them. Were the men still asleep? As anyone who grew up in church knows—if it were not for the women, nothing would get accomplished.

Second, the male disciples were embarrassed by the women being the first ambassadors of the resurrection. The women were essentially the very first evangelists of the resurrection message. Jesus told them to tell the disciples about his appearance (John 20:17).

Third, and here it gets worse, a woman with a checkered past was appointed as the first witness of the resurrection. Some have postulated through the centuries that Mary Magdalene was a prostitute. In AD 591, Pope Gregory the Great taught, “She whom Luke calls the sinful woman, whom John calls Mary [of Bethany], we believe to be the Mary from whom seven devils were ejected according to Mark.” Contrary to Gregory the Great, there is no biblical evidence to suggest that Mary was a prostitute. However, the Gospels do note that Mary Magdalene had been possessed by seven demons until Jesus cast them out (Luke 8:1-3). So, wait! A woman who had been possessed by seven demons—an indication of the severity of her possession—was chosen as the first witness?!? This makes absolutely no sense unless it were in fact true. If a person were going to invent a story, Mary Magdalene would be the LAST person one would choose as the story’s primary witness.

The Early Testimony of Women Proves Multiple Attestation.

The third point is simple. Historically speaking, the more sources that are found for an event, the higher the probability that the event in question occurred. The early testimony of women is found in all four Gospels. Regardless of how one handles the issue of sharing among the Gospel writers, these stories are independent as noted by the differences in their presentation. All the Gospels serve as four independent sources. This is profound given the absence of women in 1 Cor. 15:3-9. It is unspeakably absurd to invent the women as the first witnesses and then plug them into all four biographies of Jesus unless some historical basis was found in the story. The women’s eyewitness accounts hold a strong historical case for its authenticity, which further verifies the legitimacy of the resurrection event.

The Early Testimony of Women Portrays their Elevated Status.

While this article has been focused on the historical validation of the resurrection event, one cannot bypass the high level of importance that Jesus placed on his female disciples. Jesus was revolutionary in his elevation of women. Because of the value he placed on women, his female disciples played a significant role in the early ministry of the church (Eckman, ECH, 14). Women were among his early financial contributors (Luke 8:3). To the shock of everyone in attendance, Jesus permitted Mary to sit at his feet, an honor that most rabbis only gave to men (Luke 10:39). While women were not permitted to read the Torah in the synagogue, they were in the Upper Room when the Holy Spirit was poured out at Pentecost (Acts 2:1-4). Jesus not only highly valued women, but he also gave some of the women who followed him the highest honor imaginable—they were the first witnesses of the risen Jesus!

Conclusion: Norman Geisler says it best, “It is an unmistakable sign of the authenticity of the record that, in a male-dominated culture, Jesus first appeared to a woman” (Geisler, “Resurrection, Evidence For,” BEOCA, 651). The church has often dropped the ball when giving women the value that Jesus affords them. Nonetheless, the testimony of women stands front and center as evidence that Jesus really did walk out of the tomb alive on the first Easter Sunday. The most unlikely individuals to hold value in the first century found themselves as the ambassadors of the greatest message ever given. Jesus had risen, and the risen Jesus chose to unveil this radical new truth to those who had often been neglected and considered unimportant. Isn’t that just like Jesus? Should we have expected anything else?

Sources

Eckman, James P. Exploring Church History. Wheaton, IL: Crossway, 2002.

Geisler, Norman L. “Resurrection, Evidence For.” Baker Encyclopedia of Christian Apologetics. Baker Reference Library. Grand Rapids, MI: Baker Books, 1999.

Mishnah Berakhot 3:3 (sefaria.org).

Oden, Thomas C. The Word of Life: Systematic Theology. Volume Two. San Francisco, CA: HarperSanFrancisco, 1992.

Unless otherwise noted, all quoted Scripture comes from the Christian Standard Bible (Nashville, TN: Holman, 2017).

THE MARK OF THE BEAST: A BIBLICAL AND THEOLOGICAL APPROACH

Apologetics for Parents, Theology and Christian Apologetics

By Brian Chilton

The world suffers from great turmoil and distress. People are distrustful of one another, and they certainly do not trust their governmental representatives. Unfortunately, conspiracy theories have taken center stage. What was once the discourse of backyard talk has now become talking points on Capitol Hill. Numerous people have asked my thoughts on the COVID-19 vaccines and whether the vaccine could represent the mark of the beast. Vaccines are not the only things postulated to be the mark of the beast. At one time, it was thought that the electronic numbers used by credit cards could represent the mark of the beast. Doing my part to emphasize rational discourse and valid hermeneutical practices, it is necessary to investigate the source behind the mark of the beast.

In full disclosure, this article affirms the futurist perspective of the book of Revelation. Futurists believe that much of the book of Revelation speaks to future prophetic events that will play out in the end-times. Preterists represent the opposing view, instead believing that most of Revelation speaks of events that occurred in the first century. Thus, presuming the futurist position, what can we learn about the mark of the beast? Before we engage the mark of the beast, we must first read what the book of Revelation says about the dubious mark.

With the text in hand, two questions need to be considered. First, what is the mark of the beast when kept in the proper context? Second, what can the other theological teachings of the Bible tell us about the mark of the beast?

What is the mark of the beast?

The mark of the beast is found in the larger context of Revelation 13 which deals with the second beast. It must be understood that the powers of darkness attempt to mimic God at every turn. God is Triune, existing as Father, Son, and Holy Spirit. In the book of Revelation, Satan tries to copy this trait coming as a dragon (Satan), a beast (antichrist), and a false prophet. The beast of the sea in the early part of Revelation 13 most likely is the antichrist, a worldly political leader filled with the power of Satan. The antichrist is essentially Satan incarnate.

The beast of the earth is most likely the false prophet. The antichrist imitates Christ’s resurrection by suffering a perceived mortal wound and is healed from it (Rev. 13:13). People worship the beast because they think him to be godlike (Rev. 13:4). Remember, Satan wants to be God and desires people to worship him rather than God.

The second beast arises in Revelation 13:11. The second beast is a religious leader who is also known as the “false prophet” (Rev. 16:13; 19:20; 20:10). The false prophet appears to be gentle, represented by the “two horns like a lamb” (Rev. 13:11), but speaks and behaves viciously. The second beast deceives (Rev. 12:19) through signs and wonders, most likely faked, serving the lie of Satan (2 Thess. 2:9). Here is the critical point to consider: the false prophet leads people to erect an image paying homage to the first beast (the antichrist) so as to worship the first beast. Three things take center stage when identifying the mark of the beast.

The mark is a seal of worship to the unholy trinity. It is uncertain whether the mark is an actual mark or not. It could be. But no matter if it is a physical branding or not, it is undeniable that the mark is a seal of devotion to Satan, the antichrist, and the false prophet. In this case, Satan imitates the Father, the antichrist imitates the Son, and the false prophet imitates the Holy Spirit. Paying homage to an idol was not unique in John’s day as will be shown later in the article.

Is the mark a secretive thing? No! The mark is not something that one takes unaware. Whatever the mark is, it is taken as a cognizant and willing act of devotion to the unholy trinity. The mark will be public, and everyone will know it when it comes. A person taking the mark of the beast publicly identifies oneself with the antichrist much as a baptized believer is publicly identified with Christ.

What does 666 mean? The number hexakoioi hexekonta hex (666) is the numerical value of the antichrist’s name. Each letter in Greek, Hebrew, and Aramaic—the languages of the Bible—held numerical value. Arabic numbers had not been invented by this time. Thus, each word and name hold a numerical value in the biblical text. To calculate the numerical value for each word, the numbers for each letter were added. Jesus’s name equals the numerical value of 888. 8 is a number representing new beginnings and resurrection as it is one digit higher than the number of perfection—the number 7. The beast’s name is one digit below perfection—the number 6. Thus, 666 represents the name of the antichrist and his unholy nature. Ironically, the name Kaiser Nero equaled the value 666. John is telling his readers, who were knowledgeable of Nero’s horrific exploits against believers, that the future antichrist would be like Nero, but only worse and on a global scale.

How does this text merge with other theological teachings in the Bible?

Already, it has been noted how the mark of the beast finds its meaning in the context of Revelation 13. However, three additional theological teachings help to further understand the mark of the beast. When a text becomes difficult to interpret, it must be gauged against other major teachings in Scripture. Clear teachings clarify obscure texts. Additionally, biblical themes are repeated throughout the entirety of Scripture. As such, consider three important truths.

Mark of God. Not only is there a mark of the beast, but Scripture also mentions a mark of God. It is amazing that the next chapter is not read when examining the mark of the beast. In chapter 14, Jesus (aka., “The Lamb of God”) stands on Mount Zion with 144,000 of his children. The 144,000 are most likely Jewish believers saved during the horrible time of tribulation. Nonetheless, notice what is on the foreheads of the 144,000. They had “his name and his Father’s name written on their foreheads” (Rev. 14:1). In Revelation 22, the new heaven and earth are occupied by those who have God’s name written on their foreheads. The text reads, “They will see his face, and his name will be on their foreheads” (Rev. 22:4). In the OT, believers were told to bind the Word of God on their foreheads and hands (Deut. 6:8). The Israelites took this command seriously as they created phylacteries that contained Scripture, placed Scriptural passages in these boxes, and bound them to their foreheads and wrists. But was this command intended to be taken literally or metaphorical?

God says that he will write his word on the hearts of his people (Heb. 8:10). This leads me to wonder whether the mark is a literal mark at all. Perhaps the mark is one’s identification or allegiance to someone or something. The person’s wholesale allegiance to a person or entity may be what the mark represented all along.

Unpardonable sin. When thinking about the mark, a very important teaching given by Jesus himself must be considered. When accused of performing miracles at the hand of Satan, Jesus first instructs his accusers that a kingdom divided against itself cannot stand (Matt. 12:25–26). Jesus then notes, “Anyone who is not with me is against me, and anyone who does not gather with me scatters. Therefore, I tell you, people will be forgiven every sin and blasphemy, but the blasphemy against the Holy Spirit will not be forgiven” (Matt. 12:31). The only sin that is unforgivable is the rejection of the Holy Spirit’s work in the life of Jesus. That is, the unpardonable sin is to reject Christ unto death. Whether the mark is a literal branding or an allegiance of the heart, the thing that makes the mark unforgivable is the rejection of Christ accompanying it. The mark is taken willingly and publicly whether it be for devotion to Christ or Satan. Even now, people bear a mark of Christ or a mark of the beast in their own lives depending on who rules their heart.

Comparison to the book of Daniel and John’s day. One last point needs to be made before wrapping up. This point is a historical one that bears upon the interpretation of the text. People of John’s day would have known what John had in mind when speaking of the mark of the beast. The Greco-Roman world was replete with idols of gods and goddesses. People were instructed to worship certain gods and goddesses in their region which differed according to the location and the god chosen to worship. The pantheon of manmade idols were thought to embody the gods they represented. Scripture notes that when people worshiped these idols, they actually worshiped demons (Deut. 32:16–17). Remember, Satan and his army desire the devotion that God deserves for themselves.

The book of Revelation finds many parallels to the OT. This may be an area that finds a root in the OT as well. In the book of Daniel, Nebuchadnezzar set up a 90-foot-tall by 9-foot-wide idol and ordered everyone to worship the idol (Dan. 3:1–3). Whoever did not worship the idol was thrown into a furnace of fire (Dan. 3:6). Nebuchadnezzar’s command caused a problem for the devout Daniel, Hananiah (Shadrach), Mishael (Meshach), and Azariah (Abednego). Hananiah, Mishael, and Azariah chose the flames of the furnace over worshiping a false god because they knew that only Yahweh deserved such praise. However, after being thrown into the furnace of fire, they were spared by a Fourth Man walking in the fire with them who appeared as a divine being (Dan. 3:25). With this backdrop in mind, the mark of the beast becomes ever more clear. The mark of the beast represents a person’s allegiance to the dragon (Satan), the beast of the sea (antichrist), and the beast of the earth (false prophet).

Conclusion

The mark of the beast is not so much about an actual mark as it is about one’s allegiance to the powers of darkness. Each person already bears a mark of some sort in one’s heart and life. Scripture indicates that the Holy Spirit is the seal of God upon the believer’s life (2 Cor. 1:22; 5:5; Eph. 1:13–14; 4:30). Either a person is marked by God or marked by Satan. A person’s allegiance can change from the influence of Satan to God by the power of God working in them. But going back to the mark of the beast, people do not need to constantly worry about being deceived into taking a mark that will eliminate their chances of entering heaven. Vaccines and electronic devices do not represent what John had in mind when he recorded the revelation of God. He speaks of a person’s public denial of Christ and affirmation of a public, political leader who is directed and filled with the power of Satan. With this in mind, as Joshua challenged the Hebrews, we are challenged as well to “choose this day whom [we] will serve” (Josh. 24:15).

Where is Our Faith?

Theology and Christian Apologetics

By Brian Chilton

People are stressed. Sure, that is the understatement of the year. But it’s true. People are stressed for numerous reasons. Political issues, the pandemic, isolation, and financial strain are among many of the catalysts causing distress for individuals. Christians are among those who seem to be distressed the most. But why? I do not claim any super-spirituality for myself by any stretch of the imagination. However, it must be asked, where is our faith? Christians say they have faith. But does faith not especially prove true when things are rough?

This is a question that was posed to the disciples. Let your mind go back to an event preserved in Mark 4:35–41. The time: The first-century, circa AD 28. The place: The Sea of Galilee in Israel. Jesus, fully knowing what would happen, said to the disciples, “Let’s cross over to the other side of the sea” (Mark 4:35).[1] Without causing a stir, the disciples agreed. They were probably excited to perhaps catch a fish or two while they were on the water. Fishermen love to fish. Additionally, the company of disciples had been inundated with large crowds pressing to see and hear from Jesus. This trip was a welcome getaway from the bustling life of ministry; one that led them to act as Jesus’s security guards trying to keep the mobs from overwhelming Jesus.

Tragedy struck what should have been a pleasant trip while they were midway across the sea. A great windstorm came upon them. The power of the wind stirred up the sea causing waves to crash into the boat. The disciples struggled to keep the water out of the boat. They were fighting a losing battle. More water entered the boat than what they could cast out. The disciples thought they were doomed. Worse yet, Jesus was not bothered by their conundrum. He was found lying asleep in the stern of the boat. Distressed people are annoyed by other people who remain calm. Didn’t Jesus care about their plight? How could he remain sleeping? An unnamed disciple, most likely Peter, yelled at Jesus, saying, “Teacher! Don’t you care that we’re going to die?” (Mark 4:38). What was Jesus’s problem, anyway? How dare Jesus remain calm when everything was going haywire?

Jesus responded. When Jesus responds, things happen. He stood up, probably wiping the sleep from his eyes and perhaps cracking his neck, stretched out his arms, and said, “Silence! Be still” (Mark 4:39)! At that, the wind immediately stopped blowing and the sea became tranquil and serene. Terrified out of their wits, the disciples could not believe what they just witnessed. Jesus turned to them with steely eyes and asked, “Why are you still afraid? Do you still have no faith?” (Mark 4:40).

Jesus continues to ask his disciples this question. This time, he asks it of us. Jesus is in heaven, still alive and well after having defeated death and ascending to the right hand of the Father. Here we are today facing our own storms. Yet Jesus’s challenging words remain. Where is our faith? This question challenges at least three areas of our trust in him.

Where is Our Faith in God’s Probity?

Probity is the righteous characteristic of holding strong moral principles, honesty, and decency. God is the absolute good (1 John 1:5). God is the source of goodness (3 John 11). If God is the absolute good and the source of goodness, then God has the best of intentions from even the most difficult of circumstances. People generally want results without putting in the effort. Most preachers want to be like Billy Graham but very few are willing to put in the hours of study and preparation that Dr. Graham did. Many young men want to look like famed bodybuilders, but few want to put in the work to get there. Likewise, people want to be sanctified, but they don’t want to endure the process that God uses to build up his people. Do we trust in the goodness of God?

Where is Our Faith in God’s Power?

The disciples were stunned at the power that Jesus demonstrated. But should they have expected any different from Jesus? Scripture indicates that Jesus was not only the Son of God but that Jesus was also instrumental in creation (Col. 1:16). Before the disciples are criticized for their lack of faith, modern Christians must ask themselves if they still believe in the power of God. If they do, then they will realize that God is greater than any pandemic. They will also realize that God is greater than any political power. The believer should still live responsibility, seeking out the best for those around them. However, one should not be overcome with fear. Do we trust in the power of God?

Where is Our Faith in God’s Promises?

Here is the clincher. Jesus told us that pandemics, wars, and national powers were going to get worse as the timing of Christ’s return hastens. The closer the world gets to the return of Christ, the more chaotic the world becomes. Jesus said, “When you hear of wars and rumors of wars, don’t be alarmed; these things must take place, but it is not yet the end” (Mark 13:7). He goes on to say, “There will be famines, and earthquakes in various places” (Matt. 24:7). Interestingly, some translations add epidemics or pandemics to the list. No matter whether epidemics should be added or not, the pale green horseman of the book of Revelation notes that the world will be plagued by pandemics before the return of Christ (Rev. 6:8). Jesus teaches that all these things are but the “beginning of birth pains” (Mark 13:8). A woman begins to experience labor pains before the baby is eventually born. Likewise, global and national disturbances are but labor pains notifying individuals that Jesus’s return is imminent. God has already laid out his prophetic plans. Do we trust in God’s promises?

Conclusion

Perhaps our lack of faith speaks more to the biblical illiteracy of our times than anything else. Maybe the reason that people have no more trust in God’s plan is that preachers and teachers are not emphasizing the teachings and prophetic message of Jesus. Or it could be that the modern absence of faith in God originates from a trust in self more than a trust in the Savior. No matter the cause, the modern believer needs to realize that pandemics, wars, and disturbances do not take God by surprise. God is working to bring us to a place where pandemics, wars, and disturbances do not exist. Believers have every reason to trust God, especially in times like these.

Why Jesus Never Apologized

Jesus Christ, Theology and Christian Apologetics

By Brian Chilton

During a time of devotions, I came across a text written by A. W. Tozer. Tozer inquires, “Did you ever notice that our Lord Jesus Christ, when He walked the earth, never apologized? He never got up in the morning and said, ‘I’m sorry, boys. Yesterday when I was talking, I misspoke Myself, and I said this, but I meant that’” (Tozer, AOG II, 139–140). When the text is first read, one may think that Tozer implied that Jesus was obstinate and irritating. Such thoughts bring to mind that one person that everyone tries to avoid. You know the person, the one who always thinks that he/she is right and never apologizes when he or she is clearly in the wrong. However, this is not the point behind Tozer’s teaching. Tozer clarifies his intention when saying that Jesus never apologized because he never did anything that required an apology. How is this possible? It was only possible because Jesus was perfect. Tozer notes, “He was wisdom divinely incarnated in the voice of a man. And when He spoke, He said it right the first time. He never had to apologize” (Tozer, AOG II, 139–140). Jesus never had to apologize because he was perfect in all that he said and did.

Simon Peter taught this very thing. The amazing thing is that Simon Peter knew Jesus perhaps better than anyone. He walked, talked, and even lived with Jesus for 3 ½ years. He knew Jesus in public and in private. Yet he was still able to write the following about Jesus:

²¹For you were called to this, because Christ also suffered for you, leaving you an example, that you should follow in his steps. ²²He did not commit sin, and no deceit was found in his mouth; ²³when he was insulted, he did not insult in return; when he suffered, he did not threaten but entrusted himself to the one who judges justly. ²⁴He himself bore our sins in his body on the tree; so that, having died to sins, we might live for righteousness. By his wounds^, you have been healed. ²⁵For you were like sheep going astray, but you have now returned to the Shepherd and Overseer of your souls (1 Pet. 2:21–25, CSB).

Did you catch Peter’s teaching on Jesus’s perfection? He said that Jesus committed no sin and never said anything deceitful (1 Pet. 2:22). If a person thinks someone perfect, all one needs to do is to contact those who have lived with the person in question. My wife will quickly tell you how imperfect I am if asked. But this is not so with Simon Peter and the early disciples on their views of Jesus. Tozer is right in his assessment of Jesus. There are four ways that one can see how Jesus’s perfection negates any need for him to apologize.

Jesus never apologized for his suffering because he left us a perfect standard (1 Pet. 2:21, 23)

Jesus knew the difficulties he would face. But he willingly faced the sufferings of life so that he could serve as the perfect standard. Suffering is not something that someone should pursue. If a medicine is available to keep one from suffering, one should take it. However, when suffering comes, God can bring something good out of it. Notice that Peter said that Jesus did not threaten people when something did not go his way—a far cry from modern behaviors. He never had to apologize for a word falsely spoken, unlike yours truly. Everything Jesus said and did was intentional. While we all have role models we like to follow, Jesus is the best standard because he is the perfect standard. He knows the sufferings you endure because he has been there. He can identify with your suffering more than anyone ever could because he is the perfect standard. He suffered but never sinned.

Jesus never apologized for his actions because he was perfectly sinless (1 Pet. 2:22)

As Tozer previously noted, Jesus never apologized for something dumb that he did. He never had to express regret for a word misspoken. It was not as if Jesus would not have apologized and sought reconciliation if he were in the wrong. Jesus was humble. He was not obtuse in his manner of conduct. Rather, Jesus lived a perfect life that never required him to apologize. An important application for our lives can be found at this juncture. God’s actions are planned. God is doing something in your life with great intentionality. God never needs to apologize because his actions will bring forth an ultimate good. The good that God brings will be far greater than what we can contemplate. Thus, while things in the present may not make sense to us, we need to remember that God’s thoughts are far higher than ours (Isa. 55:8). Joseph could have easily thought that God had forsaken him when he was forsaken by his brothers, left for dead, before being sold as a slave. While in Egypt, he found himself imprisoned after being falsely accused of a crime that he did not commit. However, God elevated him to a status that would eventually allow him to save the lives of the very ones who enslaved him. God is bringing together a focused plan. The question is, do we trust God with our present and future?

Jesus never apologized for his death because he was the perfect sacrifice (1 Pet. 2:24)

When Jesus told his disciples that he would go to the cross, Peter abhorred the idea. He said that he would never allow someone to hurt Jesus. Peter, acting like a big brother to Jesus, wanted to protect his Savior at all costs, at least at that time. Jesus rebuked Peter, saying, “Get behind me, Satan! You are a hindrance to me because you’re not thinking about God’s concerns but human concerns” (Matt. 16:23, CSB). When reading the text in its totality, one discovers that Peter went from being called blessed after noting that Jesus was the Son of God to being called the Prince of Darkness in a matter of moments. That is what sticking your foot in your mouth will do for you. Even then, Jesus was calling out the spirit of darkness that tried to invade Peter’s thinking. The pandemic has surfaced the great instability of the modern psyche. The forces of darkness want you to be scared. They want you to think that all is lost. But remember, what people mean for evil, God intends for good (Gen. 50:20). The question is, do you trust God with your thinking?

Jesus never apologized for his leadership because he was a perfect Shepherd (1 Pet. 2:25)

One of the titles I have most appreciated is that of a pastor. The title relates to the role of a shepherd as its roots connect back to the concept of an overseer of grass-fed animals. Pastors impact their congregants. While many try to emulate the spiritual walk of their pastors or perhaps another person who has influenced their life, the ultimate role model is Jesus himself. When we try to become like another person, we adopt their bad practices. But with Jesus, he never had to apologize for bad leadership tactics. Jesus’s disciples were dismayed as they had hoped for a military leader who would take back Israel from Roman hands. However, Jesus was something greater than a military leader. He was, is, and forever will be the King of the Universe. Nations come, and nations go. Rulers rise and fall. But understand, Jesus will reign forever. Reading the comments from many Christians’ social media accounts, I am struck by the wonder that believers have not changed since the first century. Some seemingly indicate a preference for Jesus to serve as a political or military ruler, standing ready to blast away anyone with whom they find disagreement. However, Jesus’s leadership style has not changed. He will not apologize for his leadership style because he has come to seek and save the lost, not become our political pawn. He is a servant leader. He rules by compassion and grace. Modern believers must ask themselves, do they want a political hero, or do they want a divine King?

Conclusion

Jesus never had to apologize for anything he did because everything he did was perfect. Jesus holds the answers to the problems we face. As I read the writings of the NT, I am reminded how far from God’s mark we have become. The Christian life is about faith. It always has been and always will be. Faith is trust in a person. It does not indicate that a person believes something for which there is no evidence. That is a false definition of faith that has led to the very anti-intellectualism that harms the mission of the church. Rather, biblical faith is much more difficult. Biblical faith requires that one trusts God with the things that make sense and especially the things that do not. Jesus does not have to apologize because he is perfect. But we are anything but perfect. Do we trust the plan that Jesus has for us? Do we trust in his perfect mission? If you are looking for something for which you can be thankful, be thankful that you have a perfect Savior.

Sources

Tozer, A. W. Attributes of God. Volume Two. Camp Hill, PA: Christian, 2003.

The Necessity of a Cosmic Mind

2. Does God Exist?

By Brian Chilton

Anyone who is anyone in apologetics has heard of the kalam cosmological argument. Short, concise, and powerful; the kalam argument notes the causal agency behind the origins of the universe. Simply put, the kalam argument holds:

Everything that begins to exist has a cause.
The universe began to exist.
Therefore, the universe has a cause (C&M, 102).

After further researching the kalam argument, it was discovered that an ontological reality underlies the argument. That ontological reality is that one cannot escape the necessity of a Cosmic Mind for three reasons.

1. Necessity from Absolute Beginning of All Physical Universes. Physicists like Stephen Hawking and others posit that this universe is but one of many endless universes. Some theories contend that an endless movement of branes (not brains) collide and cause universes to “pop” into being. Other theories hold that an eternal multiverse gave rise to universes like ours. However, William Lane Craig and others have noted that the BGV theorem, named for its founders (Arvind Borde, Alan Guth, and Alexander Vilenkin), indicates that any and all physical universes demand an absolute beginning. I do not deny that a multiverse could exist. A multiverse is entirely possible as are many other universes. Neither is problematic for the Christian worldview. When one notes the enormity of God’s Being, multiple universes become child’s play for such a God. Nonetheless, mindless universes cannot be the answer to why something exists as they too would require an explanation for their existence.

2. Necessity from an Impossibility of an Infinite Regress. Second, it is impossible for an infinite regress of physical past events to have occurred. That is, endless physical events of the past are impossible. There comes a point where something beyond the scope of the physical world is required to explain physical origins. Craig offers two philosophical arguments to verify this claim.

An actual infinite cannot exist.
An infinite temporal regress of events is an actual infinite.
Therefore an infinite temporal regress of events cannot exist (W&D, 390).

While mathematical infinities can exist, Craig notes that such infinities are a different story when considering physical infinities. Craig does not dismiss infinities. Rather, he holds an Aristotelian model of time where time is viewed as eternal but broken into segments (C&M, 114; W&D, 398-399). However, infinite past physical events are impossible given that actual infinities do not exist in spacetime.

Additionally, Craig argues,

A collection formed by successive addition cannot be an actual infinite.
The temporal series of events is a collection formed by successive addition.
Therefore, the temporal series of events cannot be an actual infinite (W&D, 396).

Herein, no universe or universes could hold an infinite number of additions in time’s past. Thus, physical universes are temporal and finite.

3. Necessity from the Inability of Forms to Explain the First Cause. Some, like Erik Wielenberg, agree that the answer to the finitude of the universe is not found in an infinite regress of events, but rather in transcendent entities. However, these transcendent entities are not God, per se, but mindless Platonic Forms. Yet this is a fairly simple objection to answer. Mindless entities can do nothing. If mindless entities exist in the world of Platonic Forms, they just are. They do not do anything. They exist. Thus, a transcendent Mind is the only logical answer to this problem. This Cosmic Mind would need to be, as Swinburne and Craig note, “immaterial, beginningless, uncaused, timeless, and spaceless” (C&M, 193). Interestingly, the Cosmic Mind that is necessitated sounds a lot like the God of the Bible.

If one follows the trail of necessities, one lands at the necessity of a Cosmic Mind. While this does not necessarily connect the God of the Bible with the Cosmic Mind implied, the similarities are so intricately connected that it would take more faith not to connect God with the Cosmic Mind than to connect the two. This Cosmic Mind knows all and sees all. Thankfully, this Cosmic Mind eventually became the Incarnate Son who provided redemption for all who would receive him.

Source

Craig, William Lane, and J. P. Moreland, eds. The Blackwell Companion to Natural Theology. West Sussex, UK: Wiley-Blackwell, 2012.

Walls, Jerry L., and Trent Dougherty, eds. Two Dozen (Or So) Arguments for God. Oxford, UK: Oxford University Press, 2018.

Facing an Unknown Future with a Known God

Theology and Christian Apologetics

By Brian Chilton

This past Sunday, my family and I stopped by a local antique store after church. We were there for no reason but to check out their merchandise to see, as my wife says, “if there was anything that we couldn’t live without.” As we navigated our way through the aisles of the store, a sign appeared before me with a message that I needed to hear. The sign read, “Never be afraid to trust an unknown future to a known God.” I have heard people asking God for a sign. I have asked God for the same. Nevertheless, God gave me a literal sign for the moment.

As a bit of a backdrop, my family and I had just attended the last service where I served as pastor. I am about to embark on a new phase of ministry. As such, our lives are in a state of transition. Change is often difficult for us all. Yet this sign served as a reminder that God is not only over all places, God is over time itself which means that we can trust the knowable God with our unknown future. Here are a few reasons why we can believe the sign’s statement.

God is Transcendent. God’s transcendence indicates that God is not restricted by creation. This is something that truly baffles my mind. As a stargazer, I found myself lying on the ground last night looking up at the stars. I found myself lost in the beauty of the Large Magellanic Cloud band of the Milky Way galaxy. I was in awe of the intensity of the glow of Jupiter, Saturn, and Mars. And then it hit me. As immense as the universe is with its numerous stars, planets, and galaxies; the universe and all its parts still do not compare to the transcendent majesty of God. God is not restricted by creation, but rather creation is subdued under the transcendent Creator’s authority. With this in mind, believers can face an unknown future with the confidence that God is able to come through for them in ways that no other being has the capacity to do. God’s sphere of transcendence places him on a level that no other being could attain. God is the highest and greatest of all possible beings.

God is Omnipresent. Omnipresence is God’s attribute that describes God’s ability to be in all places at all times. God is not restricted by space. Therefore, God can always transcend locations enabling God to be near to all people. Paul had this idea in mind when he said to the Athenians that God is “not far from each one of us” (Acts 17:27). God reveals that he fills both heaven and earth through his prophet Jeremiah, saying, “Do I not fill the heavens and the earth” (Jer. 23:24)? While we may not know what tomorrow brings, we can face the future with confidence knowing that God’s presence is always with us.

God is Omnitemporal. God’s omnitemporality indicates that God is the Lord of time. Isaiah writes, “Do you not know? Have you not heard? The Lord is the everlasting God, the Creator of the whole earth. He never becomes faint or weary; there is no limit to his understanding” (Isa. 40:28). Alan Padgett contends that God is the Lord of time. Time flows from the being of God. Padgett writes,

“To say that God is the Lord of time would include the fact that he is not limited by any amount of time, either in the actions he can perform or the length of his life. While humans can fear the passage of time, because it brings them closer to the end of their life, God is everliving. He cannot die, and has nothing to fear from the future” (Padgett, GEATNOT, 123).

Since God is the everliving and everlasting God, then God’s children have nothing to fear from the unknown future because God is already in the future, as such. Even death cannot intimidate the believer as the everliving God has granted eternal life to those who trust in him.

God is Omnisapient. Finally, God is omnisapient. Omnisapience refers to the all-wise God. Omnisapience (all-wisdom) differs from omniscience (all-knowledge) in the sense that while knowledge understands certain data, wisdom knows how to make the best decisions with the data available. Wisdom references good decision making. God, being the all-wise God, makes the best decisions for our lives even when those decisions do not make sense to us. Since God is the only being who is self-existent, self-sustaining, omnipresent, and transcendent; God then has access to information that none of us could ever possess. God is love (1 John 4:8). As such, God desires the very best for us, especially God’s children. Therefore, people can trust their lives and their future to the all-wise God.

I am certain that I am not the only person who faces uncertainty in life. With society in turmoil and the world facing a pandemic, nearly everyone has been impacted by the tensions of uncertainty. Nevertheless, we do not need to fret if we trust God. Oswald Chambers rightly holds that our fears arise when we place our trust in humanity or in our own abilities. Chambers notes,

“Our Lord trusted no man; yet He was never suspicious, never bitter, never in despair about any man because He put God first in trust; He trusted absolutely in what God’s grace could do for any man. If I put my trust in human beings first, I will end in despairing everyone; I will become bitter, because I have insisted on man being what no man can ever be—absolutely right. Never trust anything but the grace of God in yourself or in anyone else” (Chambers, MUFHH, 152).

Rather than placing your trust in your abilities or the abilities of other people, trust God with your future. While our future may be unknown to us, the future is fully and completely known by the known God.

Sources

Chambers, Oswald. My Utmost for His Highest. The Classic Edition. Uhrichsville, OH: Barbour, 1935.

Padgett, Alan G. God, Eternity, and the Nature of Time. Eugene, OR: Wipf & Stock, 1992.

Modern Pelagianism and Its Failure to Recognize the Power of God

Theology and Christian Apologetics

By Brian Chilton

Pelagius was a fifth-century British monk who caused a stir during his time. He denied the doctrine of original sin. As such, he believed that no one was truly impacted by sin, but rather chose to do evil rather than good by one’s own free will. Concerning salvation, Pelagius believed that Christ served as a salvific example. Therefore, God’s grace was not necessary to save a person, and neither was the atoning work of the cross. Rather, a person was saved by choosing God. Pelagius held to a doctrine that focused on man rather than God. A derivative of the doctrine is found in what is called semi-Pelagianism, the belief that God bestows grace after a person chooses God. Many have erroneously credited Wesleyanism and Arminianism as adhering to this viewpoint. Both John Wesley and Jacob Arminius believed that God’s grace first moved on a person before the person was given the opportunity to embrace or reject that grace. Semi-Pelagianism held that the person first chose God before God’s grace was granted. There is a nuanced difference between the two perspectives. While the nuance seems small, it holds major implications. Nonetheless, I digress.

Augustine of Hippo confronted Pelagius’s beliefs and noted that the grace of God was essential to overcome a person’s sinful inclinations. While still accepting the person’s freedom of the will, he noted that the grace of God was necessary to bring about a person’s salvation. Rather than emphasizing humanity as did Pelagius, Augustine rested the emphasis on God. In matters of trouble, God’s grace was needed. Augustine writes, “Therefore, also, does grace aid, good men, in the midst of present calamities, so that they are enabled to endure them with a constancy proportioned to their faith” (Augustine, City of God 22.22.4, 501). Even in matters of adopting a true philosophy, God’s grace was required. Augustine notes, “So that even those against whom we are disputing have been compelled to acknowledge, in some fashion, that the grace of God is necessary for the acquisition, not, indeed, of any philosophy, but of the true philosophy” (Augustine, City of God 22.22.4, 501). In Augustinian thought, God’s grace was necessary to overcome the sinful inclinations of human beings. As such, salvation was truly God’s gracious gift to humanity.

The Church recognized the errors of Pelagianism and condemned the view as heretical in 415 at the synod of Jerusalem. It is important to note that despite their differences, Augustine always treated Pelagius with the utmost respect, something from which modern believers could learn. (For a fuller treatment on the issue, see Wyatt Graham’s article “Augustine’s Surprising Treatment of Pelagius” at the Gospel Coalition. It can be found here)

Far too often, people think that they must do things or accomplish certain tasks to earn God’s favor. They think that their efforts politically, socially, or otherwise determine their standing with God, siding with the idea that a person must be x, y, or z to be a Christian. However, such thinking illustrates the adoption of a modern form of the Pelagian heresy. The apostle Paul reminds us, “For you are saved by grace through faith, and this is not from yourselves; it is God’s gift—not from works so that no one can boast. For we are his workmanship, created in Christ Jesus for good works, which God prepared ahead of time for us to do” (Eph. 2:8–10). Relish in the grace that God has afforded to you. Allow that grace to shine in your life so that others can see Jesus in you. Finally, trust in God’s sovereign plan. For me, the latter is the most difficult, as faith does not come easy to this cynical mind.

Source

Augustine of Hippo. “The City of God.” In St. Augustine’s City of God and Christian Doctrine. A Select Library of the Nicene and Post-Nicene Fathers of the Christian Church. Volume Two. Edited by Philip Schaff. Translated by Marcus Dods. Buffalo, NY: Christian Literature Company, 1887.

Postlude

Concerning human freedom, one example of Augustine’s acceptance of human freedom is found in the following quote.

“It is He who, when He foreknew that man would in his turn sin by abandoning God and breaking His law, did not deprive him of the power of free-will, because He at the same time foresaw what good He Himself would bring out of the evil, and how from this mortal race, deservedly and justly condemned, He would by His grace collect, as now He does, a people so numerous, that He thus fills up and repairs the blank made by the fallen angels, and that thus that beloved and heavenly city is not defrauded of the full number of its citizens, but perhaps may even rejoice in a still more overflowing population” (Augustine, City of God 22.1.2, 480).

Don’t Lose the Person When Winning an Argument

Theology and Christian Apologetics

By Brian Chilton

1 Peter 3:15 is a classic prooftext for the defender of the faith, otherwise known as the Christian apologist. Peter writes, “But in your hearts regard Christ the Lord as holy, ready at any time to give a defense to anyone who asks you for a reason for the hope that is in you” (1 Pet. 3:15). While this verse is imperative to the modern Christian, we must also remember the next verse where Peter states, “Yet do this with gentleness and reverence, keeping a clear conscience, so that when you are accused, those who disparage your good conduct in Christ will be put to shame” (1 Pet. 3:16). Peter emphasizes how a Christian does apologetics as much as he stresses the need for apologetics.

Many times, a person may win an argument but lose the person. When presenting a case for the faith, we should never become haughty, seeking to appear intelligent or to demonstrate our superiority. Such attempts will eventually lose the person with whom you are speaking. Rather, we should seek to build friendships and bonds with others, especially those who differ from our point of view. This coincides with Paul’s teaching to the 1 Corinthians where he says, “If I have the gift of prophecy and understand all mysteries and all knowledge, and if I have all faith so that I can move mountains but do not have love, I am nothing” (1 Cor. 15:2). You can be the smartest person in the world and still remain useless to the kingdom if you don’t have a loving spirit.

In your dealings this week, ask yourself if you are engaging people with a heart of love. If not, you might better go back to the drawing board and remember that it was love that created you, love that saved you, and love that grants you eternal life. Going back to Paul, he noted that there exist three things “faith, hope, and love—but the greatest of these is love” (1 Cor. 13:13). When engaging people in evangelism, ask yourself if your purpose is to win the person over to Christ or simply to win the argument at hand.

In my observations of online debates and forums, we as Christians have the habit of becoming nasty in our dialogues with others. Would we have come to faith if someone spoke to us the way we speak to others? Diplomacy and tact go a long way in building bridges and establishing friendships. In our conversations, it is important that we don’t lose the person in our attempts to win an argument. 1 Peter 3:16 balances 1 Peter 3:15 and is just as necessary in our approach. If we don’t have love, we don’t have anything.

God is the Good

Theology and Christian Apologetics

By Brian Chilton

At our church, we often say, “God is good all the time, and all the time God is good.” But do we really contemplate what that means? What is the good? What does it mean to say that God is good? Around 420 BC, the famed Greek philosopher Socrates conversed with a gentleman named Glaucon about the nature of goodness and justice. Socrates held that an objective standard of the Good existed which transcends personal opinion and belief. Plato, Socrates’s student, analyzed their conversation in his book The Republic. Plato likened the Good to the sun as both provided individuals clarity of sight. As the sun allows one to see in the visible realm, the Good allows one to see in the realm of rationality and metaphysical truths.

Like Socrates, the apostle John contended that “God is light, and there is absolutely no darkness in him. If we say, ‘We have fellowship with him,’ and yet we walk in darkness, we are lying and are not practicing the truth” (1 John 1:5, CSB). Is John contending that God is physical light, or does “light” in this case hold a metaphorical meaning? While the Bible indicates that God exudes light in God’s appearance (Ps. 104:1-3; Ezek. 1:26-27; Dan. 7:9-14; Rev. 1), John references the good nature of God by his usage of “light” in the passage. The apostle notes that God is the standard of the Good and clears one’s path to live in a state of holiness and righteousness. What does this mean?

God is absolutely good.

God’s nature is holy and pure. He is morally good and just in all that he does and says. God has no sin and is morally perfect.

God establishes the absolute good.

God is the moral basis for morality. Without God, it is impossible to know the Good. Even when espousing moral claims, a person appeals to the existence of God. While some have contended otherwise, it makes better sense of the evidence to hold that God is the basis for knowing objective morality.

God reveals the absolute good.

Seeing that God is the absolute Good, then it only follows that God is the revealer of good. Some will hold, “Well if God is the absolute good, then why does he permit bad things to happen?” God may permit bad things to occur to bring about a greater good in the end. We may not always know what the greater good might be, but God does. Thus, God reveals morality to humanity either by natural revelation or specific revelation.

In a world of information overload, one in which everything is deemed a conspiracy by conservative and liberal extremists alike, truth and goodness can seem quite murky and dim. However, when we realize that God is the source of goodness and truth, then we may be more inclined to spend less time on Fox News, CNN, and social media, and more time with God who is the standard of goodness. God is the absolute good. Even the bad he allows is meant for a greater good. Trust in God’s goodness and follow the light of his path.

Society in the Hands of an Angry God

Theology and Christian Apologetics

By Brian Chilton

On July 8, 1741, Jonathan Edwards, famed pastor and theologian of colonial America, delivered one of his most famed messages of all-time at a church in Enfield, Connecticut. The title of his message was “Sinners in the Hands of an Angry God.” Using Deuteronomy 32:35 as his text, Edwards argued that sinners are kept in the hands of God. Their sin pulls them to hell, whereas God tries to save them from their awful fate in hell. Using vivid language and descriptive adjectives, Edwards notes that the normal state of humanity leads toward destruction. That is, if humanity is left to its own devices, human beings drag themselves to hell. Three important truths are found in Edwards’s classic declaration.

The weight of our sin drags us toward destruction.

Edwards writes,

Your wickedness makes you as it were heavy as lead, and to tend downwards with great weight and pressure towards hell; and if God should let you go, you would immediately sink and swiftly descend and plunge into the bottomless gulf, and your healthy constitution, and your own care and prudence, and best contrivance, and all your righteousness, would have no more influence to uphold you and keep you out of hell, than a spider’s web would have to stop a falling rock. Were it not for the sovereign pleasure of God, the earth would not bear you one moment; for you are a burden to it; the creation groans with you; the creature is made subject to the bondage of your corruption, not willingly; the sun does not willingly shine upon you to give you light to serve sin and Satan; the earth does not willingly yield her increase to satisfy your lusts; nor is it willingly a stage for your wickedness to be acted upon; the air does not willingly serve you for breath to maintain the flame of life in your vitals, while you spend your life in the service of God’s enemies.

The further a person turns from God, the greater the weight of sin the person carries. The same is true of society. The more a society turns from God, the greater the weight of sin that it bears. Racism, anarchy, and violence are not traits that demonstrate the fruit of the Spirit.

God’s grace is what keeps a person from facing judgment now.

Edwards points out the following:

That the reason why they are not fallen already and do not fall now is only that God’s appointed time is not come. For it is said, that when that due time, or appointed time comes, their foot shall slide. Then they shall be left to fall, as they are inclined by their own weight. God will not hold them up in these slippery places any longer, but will let them go; and then, at that very instant, they shall fall into destruction; as he that stands on such slippery declining ground, on the edge of a pit, he cannot stand alone, when he is let go he immediately falls and is lost.

Just because God has not brought judgment yet does not imply that he will not. In due time, God will bring due judgment to a person and a society unless the person or party repents. It is by God’s grace that our society has not been brought down already. How long will God offer his protective hand? Only God knows. But the point of Edwards’s message is that you may not have another opportunity to respond to his grace, for the flames of judgment may be around the corner.

Outside of God’s forgiveness, judgment is inevitable.

Edwards continues by noting,

All wicked men’s pains and contrivance which they use to escape hell, while they continue to reject Christ, and so remain wicked men, do not secure them from hell one moment. Almost every natural man that hears of hell, flatters himself that he shall escape it; he depends upon himself for his own security; he flatters himself in what he has done, in what he is now doing, or what he intends to do. Every one lays out matters in his own mind how he shall avoid damnation, and flatters himself that he contrives well for himself, and that his schemes will not fail. They hear indeed that there are but few saved, and that the greater part of men that have died heretofore are gone to hell; but each one imagines that he lays out matters better for his own escape than others have done. He does not intend to come to that place of torment; he says within himself, that he intends to take effectual care, and to order matters so for himself as not to fail.

Darkness is the veil of sin. Unsurprisingly, protests during the day are peaceful. The individuals protesting at this time are mostly standing for just causes. However, violence and looting come at night. Most likely, these individuals take advantage of the unrest for their own purposes. Wearing masks and using the dark of the night, rioters think that their identity is concealed. However, God knows all things, is in all places, and possesses all power. God is the ultimate Judge overall. Everyone will stand before God (2 Cor. 5:10). This is an inescapable truth.

The nationwide riots and unjustified killing of innocent people serve as depictions of what hell will look like. The looting, killing, shooting and burning all illustrate well the hell that human beings create for themselves. Hell is a place of rebellion. It is a place designed for rebellious entities, not originally planned for human beings.

These issues, while scary, do not take God by surprise. Jesus warned during his message on the Mount of Olives that “you will hear of wars and rumors of wars. See that you are not alarmed, for this must take place, but the end is not yet. For nation will rise against nation, and kingdom against kingdom, and there will be famines and earthquakes in various places. All these are but the beginning of the birth pains” (Matt. 24:6-8, ESV). He goes on to say that he will return instantaneously, saying, “For as lightning comes from the east and shines as far as the west, so will be the coming of the Son of Man” (Matt. 24:27, ESV).

Going back to Edwards’s message, a parallel can be drawn from Edwards’s message to the state of our society. While the sin of society is dragging itself toward chaos, they are but birth pains indicating that the return of Christ is closer than ever before. Is your soul right with God? When God calls the roll up yonder, will you be there?

Source

All quotes from Edwards come from Edwards, Jonathan. “Sinners in the Hands of an Angry God.” BlueLetterBible.org. https://www.blueletterbible.org/Comm/edwards_jonathan/Sermons/Sinners.cfm

Tag Archive for: Brian Chilton

The Early Testimony of Women Postulates that the Story was not Invented.

The Early Testimony of Women Provides Embarrassing Details.

The Early Testimony of Women Proves Multiple Attestation.

The Early Testimony of Women Portrays their Elevated Status.

Sources

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What is the mark of the beast?

How does this text merge with other theological teachings in the Bible?

Conclusion

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Where is Our Faith in God’s Probity?

Where is Our Faith in God’s Power?

Where is Our Faith in God’s Promises?

Conclusion

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Jesus never apologized for his suffering because he left us a perfect standard (1 Pet. 2:21, 23)

Jesus never apologized for his actions because he was perfectly sinless (1 Pet. 2:22)

Jesus never apologized for his death because he was the perfect sacrifice (1 Pet. 2:24)

Jesus never apologized for his leadership because he was a perfect Shepherd (1 Pet. 2:25)

Conclusion

Sources

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Postlude

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The weight of our sin drags us toward destruction.

God’s grace is what keeps a person from facing judgment now.

Outside of God’s forgiveness, judgment is inevitable.

Source

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