If we are to read each portion of scripture in view of the broader story of scripture, then what is that bigger story? What is the overarching storyline of the Bible? In this episode, we cover the next three epochs of that overarching story: Jesus’ arrival, the church and her mission, and Christ’s second coming.
A Better Name: “Son of God”
CrossWay Community Church
December 15th, 2019
Jesus of Nazareth … somehow managed to combine with his radical challenges to tradition a strangely conservative attitude to God and to Scripture. (John Stott)
Yes, I love Jesus. He’s so theologically conservative that, in a way, it made him oddly/paradoxically progressive and anti-conservative, i.e., challenging the conservative elite and status quo of his day —
“Don’t you see, your tradition is actually violating God’s word and voiding it out” (Mark 7), as if to say, “You religious conservatives aren’t conservative enough!”
We need more of that today.
Ecclesia reformata, semper reformanda.
On Sunday, January 24th, 2016, I began a Core Seminar on Redemptive History & Biblical Theology at my church, Lake Drive Baptist Church. During the course of this series I’ll be sending out emails recapping lessons and directing recipients to resources for further study.
Rather than just share these recaps with my church family, I’ve decided to share them here on the blog for anyone else who might be interested. I will be posting them occasionally over the next couple of months on a weekly basis or so.
See previous posts:
- Introducing Biblical Theology and Redemptive History (LDBC Recap 1/24/16)
- The Significance and Relevance of Biblical Theology and Redemptive History (LDBC Recap 1/31/16)
- Foundational Principles and Basic Frameworks for Redemptive History and Biblical Theology (LDBC Recap 2/7/16)
- Redemptive-Historical, Biblical-Theological Hermeneutics (LDBC Recap 2/14/16 Pt. 1)
- Redemptive-Historical Survey: 1 | Creation (LDBC Recap 2/14/16 Pt. 2)
- Redemptive-Historical Survey: 2 | The Fall (LDBC Recap 2/21/16)
- Redemptive-Historical Survey: 3 | The Flood & Noahic Covenant (LDBC Recap 2/28/16)
- Redemptive-Historical Survey: 4 | Abrahamic Covenant & the Patriarchs (LDBC Recap 3/6/16 Pt. 1)
- Redemptive-Historical Survey: 5 | The Exodus (LDBC Recap 3/6/16 Pt. 2)
- Redemptive-Historical Survey: 6 | The Mosaic Covenant (LDBC Recap 3/13/16)
- Redemptive-Historical Survey: 7 | The Wilderness Wanderings (LDBC Recap 3/20/16, Pt. 1)
- Redemptive-Historical Survey: 8 | Entrance and Life in the Promised Land (LDBC Recap 3/20/16 Pt. 2)
- Redemptive-Historical Survey: 9 | The Monarchy & Davidic Covenant (LDBC Recap 4/3/16 Pt. 1)
- Redemptive-Historical Survey: 10 | Wisdom and Songs (LDBC Recap 4/3/16 Pt. 2)
- Redemptive-Historical Survey: 11 | Exile & New Covenant (LDBC Recap 4/17/16 Pt. 1)
- Redemptive-Historical Survey: 12 | Return from Exile (LDBC Recap 4/17/16 Pt. 2)
This week was surveyed the role of the Gospel–or, the mission of Jesus–in redemptive history.
Overview of Biblical material
Matthew, Mark, Luke, John – The life and saving work of Jesus.
- God becomes a human—Jesus of Nazareth.
- He works great miracles.
- He teaches great things.
- He is eventually killed by the Jews and Romans.
- But three days later he rises from the dead.
Role within redemptive history
We can summary the central role of the Gospel in redemptive history as follows: God becomes a human being—Jesus—and initially but decisively brings about God’s new-creational kingdom. He does this centrally through his death and resurrection.
As always, we will break this down into in various parts for closer examination.
- God becomes a human: the incarnation’s relationship to the Gospel
First, we want to consider the incarnation’s (lit. “infleshing,” i.e., the event God becoming a human) relationship to the Gospel and its fulfillment of this new-creational kingdom.
The following two quotations, from Lewis’ Mere Christianity, constitute Lewis’ well known lunatic, lord, or liar argument, sometimes called Lewis’ “trilemma” or “mad, bad, or God.”
I am trying here to prevent anyone saying the really foolish thing that people often say about Him: “I’m ready to accept Jesus as a great moral teacher, but I don’t accept His claim to be God.” That is the one thing we must not say. A man who was merely a man and said the sort of things Jesus said would not be a great moral teacher. He would either be a lunatic-on a level with the man who says he is a poached egg-or else he would be the Devil of Hell. You must make your choice. Either this man was, and is, the Son of God: or else a madman or something worse. You can shut Him up for a fool, you can spit at Him and kill Him as a demon; or you can fall at His feet and call Him Lord and God. But let us not come with any patronising nonsense about His being a great human teacher. He has not left that open to us. He did not intend to.
We are faced, then, with a frightening alternative. This man we are talking about either was (and is) just what He said or else a lunatic, or something worse.
C.S. Lewis, Mere Christianity, book 2, chapter 3, paragraph 13; chapter 4, paragraph 1.
In short, Lewis argues the only two alternatives besides accepting that Jesus is God is to view him as either an immoral liar or an insane person who did not realize he was lying. Most non-Christians don’t exactly like those two alternatives to this Jesus figure who often seems to them seems like a pretty solid dude–just not God. But Lewis will have none of this riding the fence garbage. A good moral teacher would not claim to be God without actually being so. To falsely claim such, he must needs be either a lunatic or a liar. Thus, as Lewis argues, this common tact of taking Jesus as non-God, non-lord, great-moral-teacher is off the table.