A Question Of How We View God.

I've been thinking about how we sometimes criticize God. I've heard people try to use the Old Testament as evidence against His goodness or justice. If He says "don't murder" why did He command His people to go to war? If one of His attributes is Omniscience, then how is it possible Abraham and Moses seem to change His mind with their prayers?

And then there's the classic, "Why does God let bad things happen to good people?" I could get into the fact that people aren't good in the first place, but something else has occurred to me.  When we criticize Him, aren't we appealing to a sense of "good" over God? But if God is sovereign, then doesn't He set the standard of what is good?

I have a feeling our sense of justice is fueled more by our emotions than our understanding. Who has a better understanding of the law? The person who wrote it, or the people who interpret it?

Eleven of the Twelve - Zechariah and the attitude of a shepherd.

Since the beginning of this series on the minor prophets, I wanted to explain the main theme of each book and point out where the prophecies look forward to Jesus. In Zechariah, the two goals seem to become one. The book opens with an exhortation. "The Lord was extremely angry with your ancestors. Therefore, tell them that the Lord of Hosts says this: '"Return to me," says the Lord of Hosts, "and I will return to you," says the Lord of Hosts. "Don't be like your ancestors. The earlier prophets proclaimed to them, 'The Lord of Hosts says to turn back now from your evil ways and deeds'; but they didn't listen or pay attention to me," says the Lord.

Zechariah, like Haggai, prophesied to God's people after their return from exile. They are the kinder of the minor prophets. Where the others proclaimed God's coming wrath for sin, Zechariah and Haggai offer a different tone. God's justice is perfect, but He is also deeply in love with those He chose as His own. Zechariah sees a picture of men riding over the whole world to report on its affairs to God. When the men report the world as "quiet and at peace", the angel speaking with Zechariah prays, "Lord of Hosts, how long will you keep withholding mercy from Jerusalem and the cities of Judah? You've been angry with them for the past seventy years!" God replies, "I am extremely jealous on behalf of Jerusalem and Zion; and to the same degree I am extremely angry with the nations that are so self-satisfied; because I was only a little angry at Jerusalem and Zion, but they made the suffering worse." God goes on to promise the restoration of the Temple and all of Jerusalem.

See, God sounded pissed during all those years at the time of the earlier prophets, but it was more like "Dad Voice". He expected the other nations to continue in wickedness like one might expect the trouble-making neighbor kids to egg your house. But if any of you parents were to learn that your kids were involved in the vandalism, you might have an idea of what God felt.

It's true that Zechariah speaks to the inhabitants of Jerusalem regarding immediate issues, but I might sound redundant if I focused on that part of his message. Where Haggai spoke of an attitude of poverty, Zechariah seems to address the spirit of poverty in the heart. For example, in chapter 8, God promises a beautiful restoration of Jerusalem. There's peace there, families, and joy. In verse 6, God dismisses the circumstances. "This may seem amazing to the survivors in those days, but must it also seem amazing to me?"

More than anything, though, I see Zechariah talking about the coming Messiah. Here we read the prophecies foretelling Jesus' entry into Jerusalem on a donkey (9:9), Judas' price in betraying Jesus and what he did with the money (11:12-13), His being a firstborn son killed in public (12:10), His followers abandoning Him at His arrest (13:7), and His triumphal return when one day He comes again to rule (14:4-9). Jesus seems to be everywhere I look in this book. If not in outright prophecy, Zechariah at least describes the attitude of Jesus.

In my first few times through the book, I stumbled over Zechariah's use of the word "shepherd". I knew that they symbolized the leaders of Judah, but there seemed to be two different kinds of shepherds. At times, God is pissed at the shepherds and wants to punish them. Other passages talk of a good shepherd. In 10:3, God says, "'My anger burns against the shepherds, and I will vent it on the leaders of the flock.' For The Lord of Hosts will care for His flock, the people of Judah; He will make them like His royal war-horse." But a subtle change takes place in this verse. The leaders of Israel often had a reputation for ignoring God's law, the message of the prophets, and the suffering of the people. Nehemiah had to correct the nobles of oppressive usury in Nehemiah 5. The second half of Zechariah 10:3 takes the responsibility of Judah's care off of its leaders and onto God Himself.

The prophet further explains this change of responsibility in chapter 11. God tells of ridding Judah from three shepherds in a single month. I can't say for sure, but it sounds to me like a reference to Josiah's three sons, the last three kings of Judah. Here, the flock is "handed over to the power of a neighbor and to the power of his king." At the end of chapter 11, God promises to raise up one more cruel and careless shepherd before punishing him as well.

Chapter 12 tells of God rescuing Jerusalem from calamity. An interesting change in attitude happens here. God says in 12:6, "When that day comes, I will make the leaders of Judah like a blazing fire pan in a pile of wood, like a fiery torch among sheaves of grain; they will devour all the surrounding peoples, on the right and on the left. Jerusalem will be inhabited in her own place, Jerusalem." Here, finally, the leaders would find themselves in their proper place. They would operate in God's power and follow His direction.

In the gospels, Jesus referred to Himself as the Good Shepherd. This claim makes sense of Zechariah 13:7. "Awake, sword, against my shepherd, against the man who is close to me." This is the one time that God claims a shepherd as His own. He had already pledged to take responsibility for the flock. His shepherd is Jesus, who became a man, and stayed close to the God the Father. He now acts as king, now in the church and in the future over everything. He is our high priest, praying for us and offering us salvation through his death and resurrection.

Good leadership, those who shepherd the flock under Him, must follow His lead. Jesus said in John 5:19, "Truly, truly, I say to you, the Son can do nothing of Himself, unless it is something He sees the Father doing; for whatever the Father does, these things the Son also does in like manner." Like Jesus, the Good Shepherd, we can know what God wants through scripture and the revelation of the Holy Spirit. For any of us who lead to any degree, whether in a political office, church responsibility, or as the head of a household, we must have this attitude. Instead of the worthless shepherds condemned in Zechariah, who sought personal gain and prominence, we need to humbly submit ourselves to God and seek His direction.

This sounds like a simple ending, but it comes with a challenge. When making a decision (and I don't mean something like "do I take another sip of coffee or not?"), stop to pray and ask the Holy Spirit to give you guidance. If the Bible instructs something contrary to the way you have always done things, decide if you are going to pattern your life after scripture. In our own power, apart from God's wisdom and direction, we are doomed. Without Him, we can make no good decision.

Six of the Twelve - Micah and the high places.

A girl I knew in college asked me to proofread a paper she wrote for class. The narrative told of a formative childhood moment. At a local market, she stuffed one of her mittens with loose birdseed out of a barrel. She wanted to give her parakeet a gift. Mom and dad caught her and explained the word "stealing". They brought her back to the market so she could return the birdseed and confess her crime. She described the event as if this naive theft were the worst sin she committed as a child. Knowing her, it may have been. Me, I would have written about cigarettes, porn, or doing whip-its at Bible camp. She took three ounces of birdseed from a barrel.

We may as well admit that we place sin in categories from tolerable to most heinous. The majority of people reading this, I assume, haven't burned down day-care centers or assassinated world leaders. But I'll bet you speed once in a while.

Micah addresses this issue of subtle sin in the first chapter. The book opens as a word of the Lord concerning Samaria and Jerusalem. According to David Stern, the Samaritans were "a mixed ethnic group descended from Jews deported by the Assyrians in the 8th century B.C.E. and other peoples ruled by the Assyrians. (They) followed a religion combining pagan and Jewish elements." After Solomon's reign, his kingdom split in two, Judah in the south and the northern kingdom of Israel. From this moment in 1 Kings 12, we read about the leaders of each kingdom. Of all the rulers in Israel, the region that became Samaria, not one of the kings lived in a way pleasing to God. They set up alters in high places that served the God of Abraham in word, but also allowed elements of idol worship. When I visited the city of Dan in 2000, my guide told me of how the kings and priests eventually worshiped a golden calf.

Micah 1:7 says of Samaria, "All her carved images will be smashed to pieces, all she earned consumed by fire. and I will reduce her idols to rubble. She amassed them from a whore's wages, and as a whore's wages they will be spent again." The people of Judah probably applauded this word concerning their hostile, idol-worshiping kinsmen. But remember that the prophecy also concerns Jerusalem, in Judah. Micah gives them equally hash treatment in 1:8-16. I mean, just check out the heavy imagery of verses 8 and 9 as he turns the focus from Samaria to Jerusalem. "This is why I howl and wail, why I go barefoot and stripped, why I howl like the jackals and mourn like the ostriches. For her wound cannot be healed, and now it is coming to Judah as well; it reaches even to the gate of my people, to Jerusalem itself." In verse 13, Micah expressly traces the line of sin from Lakhish in Assyria to Samaria to Jerusalem.

I remember reading Kings in my early twenties and noticing their track record with God. Israel consistently angered God, never serving Him. One king at least had this said in his favor, "He wasn't as bad as the other kings of Israel". But of all the kings of Judah, nine alone served God. Of those nine, only two removed the high places and banned idol worship, Hezekiah and his great-grandson Josiah. Ahaz, one of the kings ruling during Micah's ministry and Hezekiah's father, was especially evil. Unlike his God-fearing father, Jotham, he sacrificed one of his sons to Molech and made sacrifices on the high places. Hezekiah's son, Manasseh, was especially wicked. He rebuilt all of the high places and everything his father had destroyed. He also sacrificed his son to Molech like Grandpa Ahaz and got involved in a cult worshiping "the army of heaven". 2 Kings 23 details all that Josiah destroyed in his pursuit of holiness. It's a lot. Some of it very weird stuff. But like the last two God-fearing kings, his sons totally blew it. They ruled until Babylon seized Jerusalem and put the people into exile.

The overwhelming majority of men who led God's people led them away from God. Seven of the "good" kings, while not engaging in evil practices themselves, still tolerated idolatry in their kingdom. The other two good kings may have worshiped God but failed to raise their sons in righteousness. They didn't get high at Bible camp but they let their kids steal birdseed. This realization broke my heart.

And so Micah denounced them as well. In 3:11-12, he tells them, just because you claim to serve God doesn't mean your sin will go unnoticed. "(Jerusalem's) leaders sell verdicts for bribes, her priests teach for a price, her prophets divine for money - yet they claim to rely upon the Lord! 'Isn't the Lord with us?' they say. 'No evil can come upon us.' Therefore, because of you, Zion will be plowed under like a field, Jerusalem will become a heap of ruins, and the mountain of the house like a forested height."

And yet Micah also gives hope for redemption. In chapter 4, God promises to restore the temple of Jerusalem where the people would again worship Him, rescued after their exile to Babylon. Yes, there is a messianic prophecy in chapter 5, where Micah tells of the Messiah coming from Bethlehem. But as I read this book recently, I noticed another messianic prophecy. This one far more subtle. In 7:9, the prophet says, "I will endure the Lord's rage, because I sinned against Him; until He pleads my cause and judges in my favor. Then He will bring me out to the light, and I will see His justice." Here, I saw a thread of the Trinity. God the father as one who demands justice for sin, and God the son as the one who pleads our cause and redeems us from darkness. As Paul said in Romans 3, Jesus justified us to satisfy His own demand for justice.

The book closes in 7:18-20 with a breath-taking prayer of praise. "Who is a God like you, pardoning the sin and overlooking the crimes of the remnant of His heritage? He does not retain His anger forever, because He delights in grace. He will again have compassion on us, He will subdue our iniquities. You will throw all their sins into the depths of the sea. You will show truth to Jacob and grace to Abraham, as you have sworn to our ancestors since days of long ago."

We can easily beat ourselves up when we're convicted of sins both large and ignored. The truth is we all deserve to die for rebelling against God, the source of life. And yet He knew we couldn't be holy as He is holy (Leviticus 19:2). Through Jesus, the one who throws our sin into the depths of the sea, we come to know that He alone makes us holy. In Him alone do we have hope for righteousness.

Three of the Twelve - How God used a working man to dismantle the myth of bad things happening to good people.

I have always loved Amos as a character. Most prophets were recognized by the people and quite often had access to royalty. These prophets carried the title of Prophet, sometimes belonging to a small band, or guild, of prophets. In the first verse of the book of Amos, the text lays out a beginning unlike any other in the Bible. God gave prophetic words to a shepherd and farmer from Judah. Amos the shepherd then went to Israel, the northern kingdom, and began to prophesy. The name of my weblog sings of this idea. God uses the ordinary and unlearned to speak truth.

Amos 7:10-15 gives a good example of how the rulers in Israel felt about this blue-collar prophet. "Then Amaziah the priest of Bethel sent this message to Jeroboam king of Israel, 'Amos is conspiring against you there among the people of Israel, and the land can't bear all that he's saying. For Amos says: "Jeroboam will die by the sword, and Israel will be led away from their land into exile".' Amaziah also said to Amos, 'Go away, seer! Go back to the land of Judah! Earn your living there; but don't prophesy any more at Bethel; for this is the king's sanctuary, a royal temple.' Amos gave this answer to Amaziah: 'I am not trained as a prophet, and I'm not one of the guild prophets - I own sheep and grow figs. But the Lord took me away from following the flock, and the Lord said to me, "Go, prophesy to my people Israel."'"

I like to imagine Amos as the classic John the Baptist looking-dude. Wild hair, hard features, uncommon clothes. It's fun to think of that kind of man walking around the streets of foreign cities talking about their coming destruction. But in actuality, Amos probably looked like an ordinary guy. It's more like a gas station attendant walking around the mall telling people of God's word. Not so romantic an image, but unusual all the same.

God likes to do this. He likes to take unexpected people and use them in unexpected places. I think this is why Jesus answered his critics in Luke 4:25-27, "But I say to you in truth, there were many widows in Israel in the days of Elijah, when the sky was shut up for three years and six months, when a great famine came over all the land; and yet Elijah was sent to none of them, but only to Zarephath, in the land of Sidon, to a woman who was a widow. And there were many lepers in Israel in the time of Elisha the prophet; and none of them was cleansed, but only Naaman the Syrian." And just like Amaziah in Amos 7, Luke 4:28 says, "And all the people in the synagogue were filled with rage as they heard these things."

But what was it that Amos said that so offended the king and high priest? A lot of things, probably. Here's one. Consider the possibility that God does allow "bad" things to happen to "good" people. Consider even the possibility that God does these "bad" things Himself. In Amos 1, God tells of coming punishment for several cities and nations because of their crimes. These crimes include horrors like cruelty in war, exile, and ripping open pregnant women. I can see it now, the Israelites hearing this prophecy and enjoying numb feelings of self-righteousness. Then in Chapter 2, Amos says, "For Judah's three crimes, no, four - I will not reverse it - because they rejected the Law of the Lord..." And later, "For Israel's three crimes..." Suddenly those self-righteous feelings turn cold. Israel has been indicted alongside their neighbors, their enemies. God was against them all. Sure, Israel and Judah didn't spill pregnant ladies' guts, but their sins were equally deserving of God's wrath. They didn't follow His commands. They took advantage of the poor for business opportunities. They gave in to sexual deviancy.

The past few conversations I've had with unbelievers about God usually start with, "If God were good, why would He let bad stuff happen to good people?" In the Old Testament, who was better than the people of Israel and Judah? They were God's chosen people, set apart from the other nations, enjoying His blessings. But Amos calls them out on their wickedness. The fact is, we've all committed the "three, no, four crimes." Our sin deserves the punishment of death that God promised Adam in Genesis 2. If this is true, and we all demonstrate the wickedness of our hearts to some degree, why doesn't the truly good, righteous, and holy God kill us on the spot? Why do any of us still have the ability to live and breathe?

Amos knows of Israel's sin. He talks about it at length before a series of visions in the beginning of chapter 7. God shows Amos His plan to punish His people. Amos pleads, "Lord God, forgive - please! How will tiny Jacob survive?" Twice, God promises to stay His hand and show mercy. Eventually, though, God tells the prophet how He will soon refuse to overlook Israel's offenses. For the time being, God demonstrates what theologians call "Common Grace". Even for those who God knows will not come to repentance and saving faith, He still blesses both by providing good things and withholding bad things from them. This is much harder for me to understand: God gives good things to bad people. But as we see in Amos, it won't last. Paul says of those who will remain unrepentant in Romans 2:5, "But because of your stubbornness and unrepentant heart you are storing up wrath for yourself in the day of wrath and revelation of the righteous judgment of God".

Yet for all this, God promises in Amos 9:8-11, "'Look, the eyes of the Lord God are on the sinful kingdom. I will wipe it off the face of the earth, yet I will not completely destroy the house of Jacob,' says the Lord. 'For when I give the order, I will shake the house of Israel, there among all the nations, as one shakes with a sieve, letting no grain fall to the ground. All the sinners among my people who say, "disaster will never overtake us or confront us," will die by the sword. When that day comes, I will raise up the fallen tabernacle of David. I will close up its gaps, raise up its ruins and rebuild it as it used to be.'"

Amos tells of a day when God will restore the house of David to its kingship, which we now see in Jesus as Messiah, the King who will come again to rule the earth. Jesus will shake the sieve of humanity separating the wheat from the chaff (Matthew 3:12). In Christ's kingdom, God will reestablish the people of Israel.

Common grace is all well and good, but it doesn't necessarily mean we have saving faith. God is good to everyone, but only those who put their trust in Jesus will stay in the sieve, so to speak. I know, in my heart, I have committed those three, no, four crimes. And I am so grateful to Jesus for paying the penalty for my crimes. I know that His grace, for me, is more than a mere demonstration of His goodness before the coming wrath. It's a taste of the joy I will one day experience when I am fully in His presence, secure, no more to be uprooted.

Two of the Twelve - Joel and the Valley of Decision

We all know people who wouldn't read a book if it didn't have pictures. Those of us caught up in intellectual snobbery have at one point or another sniffed at their simple view of *sigh* literature. I admit, I've laughed at a lot of people for enjoying what I call "airport books". The great thing about most snobs, myself included, is that we typically commit the same sins for which we condemn others. Our own sins most certainly find us out.

In the book of Joel, the prophet doesn't tell any story to give his prophecy context. It's the only occasion the Bible ever mentions him. No appearances in Chronicles or Ezra or anything. His book lays out straight prophecy. Three intense chapters and fini. As I read and re-read this book, I found myself wishing Joel wrote about the things happening in history around his prophecies. You know, zazz it up a little. Hosea marries a hooker, Isaiah walks around naked for a while, Ezekiel eats poop. That stuff'll keep you turning pages. Joel stands up to spout out some heavy doom then returns to his seat nearly invisible among the other prophets.

I wanted the book to have pictures.

After my last reading of his book, I finally understood that Joel didn't need to give historical context to his prophecy. God's words can apply to nearly every generation. Imagine the people are proud of their prosperity, and as Proverbs 3:34 and 1 Peter 5:5 says, God opposes the proud. Joel 1 tells of an agricultural disaster brought on by swarms of locusts and other bugs. This is the equivalent of our economy suffering from, say, a stock market crash or lack of natural resources. Like everything we built to make money and keep us safe failed in the end. Everything devoured and traumatized. The people suffer disasters meant to shock the coming generations.

In chapter 2, the picture takes the form of something much different and yet equally horrific. Instead of bugs, the picture becomes that of an ruthless, invading army. Then in verse 2:11, Joel shocks the reader by attributing the suffering to the One they'd least expect. "The Lord shouts orders to His forces - His army is immense, mighty, and it does what He says. For great is the Day of the Lord, fearsome, terrifying! Who can endure it?" God sent the affliction. God devastated the land. God leads the army of judgment.

I think a great number of people would readily agree with this. When troubles come, how often do you hear people blame God? "How could a good God allow something like this to happen?" I heard it after nearly every national calamity. Bombings, school massacres, hurricanes. Everyone was willing to blame God as if we were the good guys, as if our everyday sins didn't deserve condemnation and death. It doesn't matter how good of a person, or a Christian, you are. You could suffer from Younger Brother Syndrome or belong to the Older Brother Club and still have the same response. Affliction can cause you to wonder about God's justice and goodness.

The next few verses give a little hope to the reader. A little. Joel 2:12-14, "'Yet even now,' says the Lord, 'turn to me with all your heart, with fasting, weeping and lamenting.' Tear your heart, not your garments (that is, an authentic act of repentance instead of a mere outward show); and turn to the Lord your God. For He is merciful and compassionate, slow to anger, rich in grace, and willing to change His mind about disaster. Who knows? He may turn, change His mind and leave a blessing behind Him, enough for grain offerings and drink offerings to present before the Lord your God."

How unsettling is this concept? Maybe God will show mercy and give you "enough". Think about this. If God saved the people from death but didn't restore their fortune, would that make Him unjust? I think not. If I deserve to die and spend eternity in Hell, I should be happy with the idea of having "enough". If God spared my life and instantly give me all the riches and comfort of the world, wouldn't I run the risk of turning back to my old idols of prosperity, worshiping the blessing instead of the One who blesses?

Just after verse 2:23, where Joel tells the people to praise God for giving them the "right amount" of rainfall, he says in verse 2:24-27, "Then the floors will be full of grain and the vats overflow with wine and olive oil. 'I will restore to you the years the locusts ate, the grasshoppers, shearer-worms and cutter-worms, my great army that I sent against you. You will eat until you are satisfied and will praise the name of the Lord your God, who has done with you such wonders. Then my people will never again be shamed. You will know that I am with Israel and that I am the Lord your God, and that there is no other" (emphasis mine).

Listen to this, I firmly believe that God can use affliction to teach us how to truly worship Him. I'm not saying that God wants us to become gluttons for suffering and so compare Him to an abusive dad. But look at what God wanted the suffering to produce. He wanted to teach them how to seek Him in all circumstances so they would still worship Him as God, Him and nothing else, when He did restore their prosperity.

The outstanding picture of Jesus I see in this book happens in the Valley of Y'hoshafat (The Lord Judges). Verse 3:14 also calls this place the Valley of Decision. After God restores the fortunes of Israel, He calls the nations into this valley for final judgment. In Romans 2, when Paul describes God's coming judgment, he says in verse 16, "This will take place on the day when God will judge men's secrets through Jesus Christ, as my gospel declares" (NASB). Yes, Jesus came to save the world. Yes, God loves the whole world. But God also hates sin and must eventually execute perfect justice. Joel's "Day of the Lord" will come when God judges men through Jesus. Revelation 19 talks of Jesus returning with a sword, wearing clothes soaked in blood, striking down those who remain in the rebellion of sin. What an awesome picture. Like the cover of some brutal metal record.

But Justice isn't exactly synonymous with "punishment". Those who have accepted Jesus as Lord are justified. Joel 3 talks of God judging the nations for their wickedness and vindicating His people, calling Himself our refuge. God makes this promise in 3:21, "I will cleanse them of their bloodguilt which I have not yet cleansed." In other words, Joel tells the people "Don't freak out. God will cleanse you of your sin one day." That day came when Jesus died on the cross. When we accept this truth, it doesn't mean we haven't sinned, but rather it should remind us how Jesus cleansed us of our guilt. If Jesus will judge me as righteous because of His righteousness, then I look forward to the Day of the Lord in the Valley of Decision knowing exactly what I have decided.

The Just and the Justifier - A look at God's justice through the cross.

“As far as I know.... Jesus's death on the cross is the pinnacle, the foundation of Christianity. Supposedly believing that he dies for our sins makes us Christians, grants us eternal life. But how does it make sense? They say God comes to earth as man and he dies not because he has to, but because he wants to. And that act of humbleness washes away our sin... cleanses us from this sin??? Right? It just doesn't sound right. Sounds like magic. I don't know enough probably. But I don’t see how one of many men dying on a cross helps me or anyone else anymore. I just don’t get it. A guy comes to earth lives a humble yet miraculous life, does great deeds, is persecuted, dies on a cross, frees men from evil.

Tell me what you know.”


(A friend of mine sent me the above message on Facebook. I thought I might share my answer to him in the form of a non-intrusive post.)


Dude,
Let me start by explaining why I appreciate your questions. First, I can see that you’ve asked these questions honestly. By that, I mean you didn’t ask questions in an attempt to confuse or frustrate, thereby “proving” Christianity as foolish. Some people use this approach as an attack and passive-aggressively disguise it as mere discourse.

Second, you at least recognize Jesus as a person who existed in human history. I can’t tell you how many people have debated this point with me, ignoring all of the historical data and presenting no opposing evidence. If you agree that Jesus was a man, then you’re halfway there, which saves me half the trouble of explaining this to you. Still, some other parts to your questions imply that you are uncertain of Jesus’s divinity. Explaining how Jesus is God would take another discussion, one I welcome, but for this response I want to focus on the significance of the cross.

Third, I appreciated the question of God’s motive in your message. Why would God choose to save us? Many people mistake the ultimate motive for salvation by saying it was purely because of His love for us. While John 3:16 clearly says God sent Jesus out of love for us, the motive goes much deeper. Psalm 115:3 says, “But our God is in Heaven, He does whatever He pleases.” While reading the book Desiring God by John Piper, I learned how God’s ultimate goal is to glorify Himself. So the purpose of Jesus’s crucifixion was to glorify God and please Him. Prophesying about the crucifixion, Isaiah 53:10 says, “But the LORD was pleased to crush Him, putting Him to grief.” Knowing this helped me to understand the why behind the crucifixion, because scripture is also clear that we don’t deserve salvation and God is not obligated (whether out of love, goodness, or otherwise) to offer salvation.

You were right in saying this is the foundation and pinnacle of Christianity. I recently read in Death By Love by Mark Driscoll and Gary Breshears (a book which I take much information from on this subject) “As important as Jesus’s teaching, kind deeds, and miracles are, surprisingly, it is Jesus’s death and resurrection that are emphasized in Scripture. Matthew devoted 33 percent of his Gospel to Jesus’s final week; Mark, 37 percent; Luke, 25 percent; and John, 42 percent. The rest of the New Testament builds on the reality and power of his death and resurrection, referring to the life of Jesus far less frequently.”

So why did God come to earth to die for our sins? Why was this the main topic of much of the New Testament? The cross, among other things, displays both His perfect justice and mercy. Justice is a massive theme in the Bible. At the beginning, God creates the world and calls it good. By chapter 3 of Genesis, man joins Satan’s rebellion and introduces sin to the world. From there, it seems, it’s a continuous cycle of stories where people sin and receive judgment.

Sin, essentially, is the same thing as crime. God set up law and order in the world when He created it. You and I have both sinned and committed crimes against His law. Romans 3:23, “For all have sinned and fall short of the glory of God.” The punishment for these crimes is death. God said this in Genesis 2:16-17. Paul reminds us of this sentencing in Romans 6:23, “For the wages of sin is death”. We might not necessarily be killed on the spot when we break God’s law, but sin works out death in every area of our lives. Medical studies have proven angry, bitter, fearful, lazy, etc. people to have a higher likelihood of contracting disease. Lies, lust, jealousy, and resentment bring death to relationships. The examples just go on.

I’m not going to say my metaphors are perfect, but imagine that we commit these crimes and God the perfect judge rightly sentences us to a particular fine. Jesus, as perfectly innocent God, having no crime of His own to pay for, stands up and offers to pay for (or redeem us for) our crime. God the judge says that this would satisfy the court. This satisfaction of the law is called propitiation, and the legal declaration of innocence called justification. Because I accept Jesus’s offer, then I am free from the guilt and penalty of the law. If you don’t accept, then God will still hold you accountable for your crimes. He must demonstrate His law or else He would be an unrighteous judge, the kind we sometimes read about in the news and despise. Sadly, the just punishment is not a “fine” you could ever pay. It’s a death sentence.

Since “all have sinned”, nobody on Earth could pay for another’s sin. Everyone is guilty. It took God the Son coming down as a man, who could die, to live a life we couldn’t live and die in our place. I referred to Romans 3:23, but in addition to this look at verses 24-26. I’ll add some emphasis.

“For all have sinned and fall short of the glory of God, being justified as a gift by His grace through the redemption which is in Christ Jesus; whom God displayed publicly as a propitiation in His blood through faith. This was to demonstrate His righteousness, because in the forbearance of God He passed over the sins previously committed; for the demonstration, I say, of His righteousness at the present time, so that He would be just and the justifier of the one who has faith in Jesus.”

Before I finish, I want to touch on the point of eternal life since you mentioned it. The Bible tells of the eternal God who created everything including time. Eternity, as an attribute, means that He exists outside of time. He is not bound, as Cornelius Van Til says, by a temporal series of events. Otherwise He would have to wait for time to pass until His knowledge became complete. This is impossible in an omniscient God.

The eternal God existing outside of time can look at the whole of time at once. All of human history and mankind’s future are in His sight. The death of Jesus on the cross in history has immense meaning in the work of redemption. There are times that I still struggle with sin. But when I commit that crime against God, because I have put my trust in the work of Christ on the cross, God looks at the cross and continues to declare my forgiveness.

It does no good for God to merely “wipe the slate clean” when you accept Jesus as your Lord and savior. Clean slates have a tendency to get dirty again. However, the Bible teaches us about something called imputation. In this case, the word means an attribute of sin or righteousness is credited to all men by means of another. Paul best explains this in Romans 5 by saying God imputed Adam’s sin to all men born through him. Likewise, through Jesus, God imputes Christ’s righteousness to all who accept Him as their Lord and savior. By accepting Jesus in this way, not only does God legally forgive us of our sin, but He also considers us to have Christ’s righteousness.

This should astonish people. Every other world religion tells of a god requiring people to earn his favor by their good works and suffering. On the other hand, the Bible tells people how God knew of man’s inability to earn salvation. So He fulfilled the law by living a sinless life as a man, suffering, and dying on our behalf. Accepting this truth alone brings salvation and His favor. If sin brings death, and God forgives this sin in a person through Jesus, then the Christian has the promise of eternal life.

I know this might not have answered all the parts to your question and some of my points may have raised other questions. It’s hard to explain a whole doctrine within 2,000 words. But hopefully I’ve given you some understanding on why I believe in the significance of Jesus’s death on the cross.

Be Holy – Some thoughts on punishment vs. correction

Somewhere around nine months ago, and once or twice since then, I’ve offered to answer any reader’s question in the form of a post. So far, Adam has been the only one to ask anything. It turned out to be a pretty good post, although I might explain the point differently now while using the same metaphor. Well, Adam, ol’ buddy, you wanted to know if I thought God still punishes us for our sins. I’m glad you asked…

For anyone who has read my weblog over the past few months, you know how I feel about God’s sovereignty. He’s perfect, self-sufficient, and ultimate. I talked about His glory as the sum total of all His attributes. I’ve written on how these things relate to us. In order to talk about God’s justice, I’ll have to make clear what I believe defines His holiness. Where God’s glory is everything about Him, His holiness is the perfection of His presence.

Throughout the second half of Exodus, God talks of making the Hebrews a holy nation and a people unto Himself. He instructs the people on how to build and use the tabernacle so that His presence might dwell among them. The people could come near God’s presence to worship Him in the Holy Place and God’s presence resided in the inner room called the Holy of Holies. What made these things holy? His presence.

Before God came to dwell among His people, He made a covenant with them, a contract that set up the rules of their relationship. In order for God to give them His presence, they needed to observe His law because sin separates us from Him. This, in itself, shows God’s graciousness. Man had previously proven himself to break covenants when Adam and Eve sinned in Genesis 3. The covenant given to Moses, much like the one given to Adam, essentially says “Obedience to the Law will bring life, disobedience will bring death.”

Some might object to the logic of this covenant because our relativistic society finds offense with anything so rigid. But for those who accept God’s perfection and self-sufficiency, its necessity becomes clear. Since He is perfect, His ways are perfect. Anyone who denies God’s law and goes his own way has challenged God and denied His sovereignty. They have given themselves over to idolatry not realizing how their idols will fail.

So, after God comes to dwell among the Hebrews, they continue to sin and break the covenant. God sometimes held back His anger in mercy, other times He punished their disobedience. But the people seemed to sin persistently. Even as God gave Moses the law (everyone clearly agreed to follow and obey God in Exodus 19), the people made an idol to worship. Moses told the people in Deuteronomy 9:8, “Even at Horeb you provoked the LORD to wrath, and the LORD was so angry with you that He would have destroyed you.” God loves His people and they continued to treat Him with contempt. According to the covenant, this brought death. Ezra 5:12 says about the sins of Israel, “But because our fathers had provoked the God of heaven to wrath, He gave them into the hand of Nebuchadnezzar king of Babylon, the Chaldean, who destroyed this temple and deported the people to Babylon.” Why would God send an invading army to kill and destroy His own people? Because for Him to overlook sin would be the same as an earthly judge releasing a known rapist without penalty. It would be injustice for Him not to punish a lawbreaker. Paul writes in Romans 4:15, “for the Law brings about wrath, but where there is no law, there also is no violation.” It seems no one escapes this responsibility. Romans 1:18-19 says, “For the wrath of God is revealed from heaven against all ungodliness and unrighteousness of men who suppress the truth in unrighteousness, because that which is known about God is evident within them; for God made it evident to them.”

History shows how man, on his own, will sin. We are incapable of true righteousness apart from God. And God knew this. In Genesis 15, God makes a covenant with Abraham symbolically promising to take responsibility for the sin of him and his descendants. This covenant was fulfilled in Jesus, who never sinned and lived in perfect obedience to God. Yet He died in our place, sparing us the punishment demanded for sin (Romans 6:23).

Now the rules have changed. A person can be justified through faith in Jesus’s death and resurrection. Romans 3 explains this. The gift of salvation is given, not earned, through our faith in Jesus. But, as Wayne Grudem says in Systematic Theology, it isn’t enough for us to have the slate wiped clean in a legal sense. Adam had that advantage and blew it. Eventually, we would most certainly blow it. Nobody’s perfect, right? Then God did something so beautiful. He placed us “in Christ”, or as Colossians 3:3 says, “For you have died and your life is hidden with Christ in God.” Paul made this statement to support what he told the Colossians in chapter 1 verses 21-22. “And although you were formerly alienated and hostile in mind, engaged in evil deeds, yet He has now reconciled you in His fleshly body through death, in order to present you before Him holy and blameless and beyond reproach.”

The question was, “does God still punish us for sin?” In the case of those who have accepted Jesus, I ask, “how can God make us pay a penalty for sin when Jesus took our punishment on the cross?” The answer is, “He can’t, but better yet, He won’t. We’re hidden in Jesus and God sees us as perfect, blameless, and beyond reproach.”

However, this doesn’t mean life’s a gas from here on. Hebrews 12 describes God disciplining us as sons. Think about it, a good father doesn’t punish for the sake of rules. He disciplines in order to train his son to do good and avoid evil. The father does this out of love for his son. Again, in Revelation 3:19, God says, “Those whom I love, I reprove and discipline; therefore be zealous and repent.” Another word for “discipline” is “correct”. Correction means taking something wrong and make it right. Proverbs 22:15 says that foolishness is bound up in the heart of a child, and the theme of proverbs revolves around a loving parent talking to a son. God has used hard situations to reveal areas of anger, unbelief, etc in my life. As one of His foolish children, I need this correction.

Now, hardship isn’t limited to either punishment or correction. Sometimes it’s accusation or condemnation from the enemy. Revelation 12 says that Satan accuses us day and night. Certainly he wants us to believe that God’s correction is punishment. To agree with such a thought would deny the completion of Christ’s work on the cross.

More importantly, I think we need to see that Jesus never eliminated the law of sowing and reaping found in Galatians 6:7-8. There were a lot of mornings that I reaped hangovers after a night of heavy drinking. Would you call that punishment or the fruit of a seed? God set this in place to help us recognize the consequence of sin and encourage us to reap the benefits of righteous living.

There are Christians who think God changes how He feels based on their behavior. Consider this: if your behavior didn’t save you, does behavior un-save you? According to Scripture, we’re kept by God’s power, hidden in Jesus, where nothing can separate us from the Father’s love (Romans 8:39). Romans 8:1 is very clear that God does not condemn us, and we even have His promise of renewal in 2 Corinthians 5:17. Going back to the old covenant, God gave a command in Leviticus 19:2, “You shall be holy, for I the LORD your God am holy.” Think about that in terms of God’s presence and, as Graham Cooke says, it begins to sound more like a blessing than a stern rule. Through Jesus, God gave us the presence of His Holy Spirit, thus making us holy.

Fruit is important. What fruit comes out of the trials you face? If you are a believer who struggles with addiction, depression, impure thoughts, and so on, seek God’s correction knowing His love for you. Learn the difference between the accusing voice of Satan and the (mostly) gentle conviction of the Holy Spirit. One produces despair and a feeling of hopelessness, but godly sorrow is always meant to lead us to repentance and life.