Part Two: Why God is still a good God in light of His commands to "wipe-out" the Canaanites in the Book of Joshua

Joshua 11:14 "All the spoil of these cities and the cattle, the sons of Israel took as their plunder; but they struck every man with the edge of the sword, until they had destroyed them. They left no one who breathed."

Note: The reader can check out a fuller version of this posting at the other blogsite - www.biblicalexegete.wordpress.com

Introduction:

In the last post we had begun considering how we may answer those who level critiques against God's character in the commands He gave to Joshua and the Hebrews to exterminate the Canaanite nations. We had noted the following:

a. Understanding Joshua and the wider context

b. Understanding the cultures and literature outside the Biblical text

c. Formulating an apologetic that defends the character of scripture and God Himself and which also disarms the New Atheist critiques. 

Today's post will continue laying out further considerations. 

1. Ancient Near Eastern Literature outside the Bible helps us understand why the Biblical text asserted the moral and spiritual degradation of the Canaanites.

In the last post I had inserted a map of the Ancient Near East (ANE) to show the reader what the immediate world of Joshua looked like. Readers need to know that ancient literature outside the Bible records what life was like in Canaan in and around the 15th to 14th century b.c (1399-1300 b.c). http://www.bible-history.com/geography/maps/map_ancient_near_east.html

God had given ample warning, and the Canaanites ignored the warnings of societal, moral and spiritual degradation. ANE literature records all the atrocities done by the Canaanites. God devoted the land to be destroyed. There are those occasions where human beings commit such atrocities that the area in a sense becomes unfit to ever be inhabited again. 

2. Yahweh is depicted in other Biblical texts, including Joshua, of sparing people devoted to judgment who repented.

So, do we have evidence in the Bible of cultures such as the Canaanites being devoted to destruction and yet spared as a result of their repentance? Yes. The Book of Jonah records the response of the Ninevites to Jonah’s preaching. In Joshua 9-10, we see God permitting the Gibeonites to live among the Israelites due to the Israelites themselves not treating the Gibeonites rightly. If  someone is going to criticize the God of the Bible, they must include the whole testimony of scripture. 

3. Understanding the difference between Holy War and Genocide avoids misinterpreting the texts of Joshua and application of the text to today's world.

Whenever we consider the details of what constitutes holy war and compare it to genocide, it is comparing apples to oranges. Genocide is a merciless, random act of ethnic purging by another people group for political purposes. Holy war in the Bible was moral purging and included an extended pre-history of God giving space for the culture to turn from their extreme wicked practices. Genocide does not include possible mercy. Holy War can be reversed if the culture repents of its ways. Jeremiah 18:8 states – “if that nation against which I have spoken turns from its evil, I will relent concerning the calamity I planned to bring on it.”

Closing thoughts for today

The above considerations from today's post and the last post were intended to give "hooks" upon which the reader could hang some thoughts when discussing God's commands in the book of Joshua.  In surveying the literature and listening to scholars discuss and debate this issue, the above considerations aid greatly in any discussion we have about Yahweh's commands to "wipe-out" the Canaanites. 

More next time.....

 

Part One: Why God is still a good God in light of His commands to "wipe-out" the Canaanites in the Book of Joshua

Deuteronomy 20:16 "Only in the cities of these peoples that the Lord your God is giving you as an inheritance, you shall not leave alive anything that breathes."

Note: The reader is invited to see a fuller version of this post at the other blogsite: https://biblicalexegete.wordpress.com/2016/11/05/part-one-why-god-is-still-a-good-god-in-light-of-his-commands-to-wipe-out-the-canaanites-in-the-book-of-joshua/

Introduction:

Whenever one reads through the narratives of Deuteronomy, Joshua and Judges, do the Divine commands for the Hebrews to destroy the Canaanites undermine the goodness of God? The so-called "New Atheists" (typified by such authors as Sam Harris, Richard Dawkins and Daniel Dennett) raise such questions in their attempt to demonstrate not only the alleged irrationality, but also the immorality of believing in the Christian God. The point of today's post and the next couple is to better grasp the Biblical texts that portray Yahweh commanding the Hebrews to exercise Holy War on the Canaanites, as well as to determine the plausibility of the New Atheists' criticisms.

How does one address the criticisms of God being a moral Monster in the Bible?

 We will consider four thoughts below that will clarify what is going on in the Biblical texts of Genesis to Deuteronomy; Joshua and Judges relative to Yahweh's commands for Joshua and the Hebrew nation to attack the Canaanites. In the next post we will consider three additional considerations.

1. Diffusing the logic of the New Atheists critique of the character of the Biblical text and Yahweh.

First, we need to understand the particular problems being raised by the New Atheism against the Biblical text. In the Dallas Theological Seminary podcast, "The Table", a panel of Biblical scholars (Dr. Gordon Johnston and Dr. Robert Chisolm, with host Dr. Darrell Bock) discussed the accounts of the book of Joshua and the accounts of the Israelites holy wars with the Canaanites. In the podcast, Dr. Darrell Bock outlines the typical logical argument made by the New Atheists and Skeptics against the character of God and the Biblical text.

Per the podcast's main point: if it can be shown that Yahweh's command of holy war is different from genocide and if it can be explained why the Bible avows Yahweh's character and the Israelite's actions, then the above typical logical argument will be shown to be of no affect. The link to the podcast is here and gives a very effective presentation in disarming the New Atheists' objections: http://s3.amazonaws.com/dtsfeeds/thetable/mp3/thetable_201411_genocideinot_01.mp3.

2. Getting at the meaning of "Holy-War" in the Old Testament texts and how one's worldview understands such meaning

At issue of course is not only what was commanded, but more importantly, the meaning of what was commanded. With that said, there are differences between genocide committed by one group of human beings against another versus the concept of Holy war. Those that criticize the God of the Bible and the text of Joshua do so from a particular worldview. Whenever God is no longer regarded as Holy, and whenever the dual concept of the holy vs the profane is taken out of the picture, texts such as the Book of Joshua will not make sense.

3. The Book of Joshua and the wider Biblical context portrays God's incredible mercy and long-suffering 

Thirdly, we must take into consideration the arguments raised by critics and the meaning of the Biblical narratives in such issues as "Holy War", but also how much space God gave to the Canaanites to repent and amend their ways. For example, in reading through Joshua we find at least two occasions where it was clear that the Canaanites (the people of Jericho in those instances) were aware of what God did in Egypt. There was even a wave of fear that spread through the culture. Rahab the prostitute was the only one who responded in faith to God, and she was spared. The point being that the people had at least 40 years to amend their evil practices of child sacrifice and senseless killings. To say God gave them no warning nor time to repent is simply inaccurate.

4. The Canaanites were not an innocent people but were a culture that disregarded Yahweh's repeated warnings to repent.

Fourthly and finally for today, as one continues reading the wider Biblical context, we discover in Genesis 15:16 that God told Abraham that his descendants would not return to the land of Canaan until the sins of the Amorites (another Canaanite people group) had reached the point of needing to be judged. Contrary to the "New Atheists" and other skeptics, the Canaanites were not an innocent, hapless culture of poor defenseless people. The Biblical chronology indicates God had given the immoral and violent Canaanite culture multiple centuries to amend their ways. If anything, God’s Holy justice is balanced by the enormous amount of space and mercy He gave to a culture that en toto ignored what they heard about Him through the centuries.

Closing thoughts:

Today we began understanding how to answer the criticisms often leveled against the God of the Bible and the commands given to "wipe-out" the Canaanites in the book of Joshua. We first of all suggested a three point strategy for a Christian response: understanding Joshua and the wider context; understanding the cultures and literature outside the Biblical text and then formulating an apologetic that defends the character of scripture and God Himself and which also disarms the New Atheist critiques. 

The Holy Spirit, the Helper, is The Lord who Helps, "Jehovah-Ezer"

John 14:16-17 "I will ask the Father, and He will give you another Helper, that He may be with you forever; 17 that is the Spirit of truth, whom the world cannot receive, because it does not see Him or know Him, but you know Him because He abides with you and will be in you."

Introduction:
Today's post is about the way in which Jesus uses a particular title for the Holy Spirit to refer to the Spirit's Personality and Deity. What is that title? In the opening verse above we find the underlined word: "Helper". This word is rich in meaning, rendered by English translations as "Advocate" (New Living Translation and Lexham English Bible); "Counselor" (HCSB); "Comforter" (KJV) and of course "Helper" (NASB above, as well as the ESV, NKJV and New Century Version). 

What makes this particular title "Helper" so important in Jesus' teaching on the Holy Spirit is in the Old Testament background from whence He is drawing. The Divine nature of the Holy Spirit as the God Who assists His people is in view. As one Bible teacher has noted, The idea of "Helper" or "Advocate" doesn't refer to someone strengthening you after a trial or test, but giving you strength prior to or during the ordeal. With that brief introduction to the meaning of "Helper", we can now consider how this title is used of Yahweh, Jehovah God in the Old Testament, and why this title points us to the Personhood and Deity of the Holy Spirit.

"The Lord our Helper" in the Old Testament is identified as the Holy Spirit
Like we noted already, Jesus uses this title "Helper" to refer to the Holy Spirit in his final teaching on the eve of crucifixion. In John 14:16; 14:26; 15:26 and 16:8 we find this descriptor used by Jesus to refer to the Holy Spirit. 

As one scans the Old Testament material, a treasure-trove of references to this title are discovered. In one of the earliest references we find these words in Deuteronomy 33:29 - “Blessed are you, O Israel; Who is like you, a people saved by the Lord, Who is the shield of your help And the sword of your majesty! So your enemies will cringe before you, And you will tread upon their high places.” 

In the Psalms we find a personal appeal to Yahweh in Psalm 30:10 “Hear, O Lord, and be gracious to me; O Lord, be my helper.” Psalm 54:4 has similar wording - "Behold, God is my helper; The Lord is the sustainer of my soul."  

As we continue to survey the Old Testament material, we not only find Yahweh to be "The Helper" by name (i.e "Jehovah-Ezer = LORD who helps), but also in actions. Whenever one turns to the book of Judges, the Lord is not only found helping His people in delivering them from their enemies by the hands of the judges, but specific reference is made to the Person of the Holy Spirit as doing the delivering. Judges 3:9-10b for example states - "When the sons of Israel cried to the Lord, the Lord raised up a deliverer for the sons of Israel to deliver them, Othniel the son of Kenaz, Caleb’s younger brother. 10 The Spirit of the Lord came upon him, and he judged Israel." Or again, in Judges 14:19 we read of Samson - "Then the Spirit of the Lord came upon him mightily, and he went down to Ashkelon and killed thirty of them and took their spoil and gave the changes of clothes to those who told the riddle. And his anger burned, and he went up to his father’s house."

References such as the ones above provide the backdrop for what would had been Jesus' usage of the particular term translated "Helper" in John 14-16. 

The Holy Spirit is truly the LORD God who helps, Jehovah Ezer
In thinking on the Divine names associated with this idea of "The Lord our Helper", many of the passages surveyed reveal two names: "The God Who helps" or "Elohim-Ezer" and "The LORD who helps" or "Yahweh- Ezer". The Person of the Holy Spirit is intentionally revealed by Jesus to be none other than "Yahweh (Jehovah)-Ezer"and "Elohim-Ezer". All three Persons of the Trinity share in the same divine nature, and thus, whatever we can say about one of the Persons touching their Deity, we can say of the other two. The Son Himself is identified in terms of being "The Helper" or as we often see in the case of 1 John 2:1, "the advocate". Hebrews 13:6 speaks of the Son as the "Helper" - “The Lord is my helper, I will not be afraid. What will man do to me?” Consequently, the writer of Hebrews is quoting Psalm 118:6 "The Lord is for me; I will not fear; What can man do to me?" 

In the Old Testament passages quoted earlier, especially in Deuteronomy, although we may not be always able to tell which Person is being referenced, we can say that in the Deuteronomy text, the Father appears to be the focus. So if anything, Jesus' use of this title for the Holy Spirit serves to assert His deity and Personhood. The New Testament emphasizes the deity of the Holy Spirit in such passages as Hebrews 9:14 - "how much more will the blood of Christ, who through the eternal Spirit offered Himself without blemish to God, cleanse your conscience from dead works to serve the living God?"

Closing thoughts:
So why does it matter that we understand the Holy Spirit as "the Helper" or as "Jehovah-Ezer", "The Lord who helps"? First, as truly God, the Holy Spirit personally works in every believer, meaning that in effect, no one can say that God is absent in their life. There may be those moments where we cannot sense His presence due to either unconfessed sin or the sheer enormity of the situation. Nevertheless, the Holy Spirit's indwelling of the Christian means they have the Divine Helper (see 1 Corinthians 3:16). 

Second, as "The Helper", as "Jehovah-Ezer", the Holy Spirit delivers to us all that Christ is and points the way to the Father. By the Person of the Holy Spirit, we have access to the Lord Jesus Christ and the Father. 

Then finally, since we have the Holy Spirit operating in our world (see John 16:7-12), God is not absent after all! The doctrine of the Trinity guarantees that God is ever present in heaven and in our space-time universe. Particularly, the Person of the Holy Spirit's sharing in the same essence with the Son and the Father insures that when we experience His working, we are truly experiencing God. 

Six reasons why you ought to read Mark's Gospel

Mark 1:1-3 The beginning of the gospel of Jesus Christ, the Son of God. 2 As it is written in Isaiah the prophet,“Behold, I send my messenger before your face, who will prepare your way, 3 the voice of one crying in the wilderness: ‘Prepare the way of the Lord, make his paths straight,’”

Introduction: 
Today's post aims to offer a brief introduction, outline and six reasons why you ought to read the Gospel of Mark. If one were to read Mark in one sitting, it would take under 40 minutes. Whether reading Mark's Gospel or all four, the value of reading and studying the four Gospels is in meeting Jesus Christ. 

Unlike Matthew and Luke, which begin with his birth and early life as man; and unlike John's Gospel which introduces us to the Son as He has been from all eternity coming into our world, Mark's Jesus is introduced at the beginning of His public life and ministry. Below are some further details that will aid readers and perhaps Bible teachers in gaining an introductory understanding and outline of this wonderful Gospel.


Quick notes on Mark's Gospel
So what distinguishes Mark's Gospel from Matthew, Luke and John? Since Mark's audience was composed of practically minded Roman people, not much time is spent in details surrounding Jewish life and history like Matthew and Luke. Furthermore, since the Roman mind was more prone to short, sweet and to-the-point thinking, Mark's Gospel is the shortest and most quickly moving of the four Gospels. Early church history tells us that Mark recorded by Divine inspiration the Apostle Peter's preaching about Jesus, resulting in the Gospel of Mark.

The message and outline of Mark's Gospel
The key verse to Mark's Gospel is found in Mark 10:45 - "For even the Son of Man came not to be served but to serve, and to give his life as a ransom for many.”  Mark purposefully relied upon Isaiah's prophecies in his overall portrayal of Jesus' life, death, burial and resurrection.  In the opening of his Gospel, Mark attributes John the Baptist's ministry to predictions made by Isaiah - thus further demonstrating how much Mark saw the person of Jesus Christ as being the very fulfillment Old Testament expectation.  Below is a brief outline of the book:

           Mark's Gospel: Jesus the Divine Son of God came to 

                   serve and give His life a ransom for many

Preparation for Jesus' public ministry.  Mark 1:1-13
           John the Baptist's preaching about Jesus.  Mark 1:1-8
           Jesus Baptism and temptation.                   Mark 1:9-13

Public Ministry of Jesus.                       Mark 1:14-10:52
           Jesus' preaching and miracles - Cycle # 1 Mark 1:14-3:12
           Jesus' preaching and miracles - Cycle #2  Mark 3:13-4:41
           Jesus' preaching and miracles - Cycle #3  Mark 5:1-43
           Jesus' preaching and miracles - Cycle #4   Mark 6:1-56
           Jesus' preaching and miracles - Cycle #5  Mark 7:1-8:26
           Jesus' preaching and miracles - Cycle #6  Mark 8:27-9:13
           Jesus' preaching and miracles - Cycle #7  Mark 9:14-10:52

Preparation for Jesus' presentation as King.         Mark 11:1-10
Presentation and Rejection of Jesus as King.       Mark 11:11-13:37

Preparation for Jesus' crucifixion and death.         Mark 14:1-42
          Anointing of Jesus for burial                        Mark 14:1-11
          Jesus final meal with the disciples.              Mark 14:12-42
Jesus' crucifixion, death and burial.                   Mark 14:43-15:47       

Preparation by women to travel to Jesus' tomb   Mark 16:1-3
Women find empty tomb, Jesus is alive!             Mark 16:4-20

Closing thoughts:
So why should you and I become more acquainted with Mark's Gospel? Let me offer six reasons as we close out today's post:

1. First, Mark's Gospel is specifically focused on the public ministry and mission of Jesus. Though much the same could be said of the other three Gospels, Mark's brevity and intentional focus upon how Jesus, the Divine Son, came as the Suffering Servant gives us the specific point of Jesus' mission. 

2. Secondly, Mark's Gospel provides the most basic outline of Jesus' public life and ministry recorded in Matthew and Luke. Much has been written on the literary relationship between the first three Gospels. This author takes Matthew to be the first of the three, with Luke depending somehow on Matthew (likely as a result of Luke recording Paul's preaching what would had been familiar to him) and then Mark recording Peter's preaching from Matthew and a then newly written Luke. 

3. If we can get into our minds and hearts Mark's overall presentation of Jesus, we will find ourselves more able to navigate the bigger Gospels of Matthew and Luke. These three Gospels together are oftentimes referred to as the "Synoptic Gospels", with the word "synoptic" referring to how all three "see-together" a complementary vision of Jesus Christ's Deity expressed in perfect humanity. 

4. In addition to helping us better appreciate Jesus' mission, as well as the Gospels of Matthew and Luke, Mark's Gospel provides excellent insights when read in concert with John's Gospel. Dr. David Alan Black of Southeastern Theological Seminary notes concerning this point: "In a far higher degree than in the Synoptics (remember, the Synoptics refer to Matthew, Mark and Luke), the whole narrative of the Fourth Gospel centers around the Person of Christ." When I want to look at Jesus, I think of Mark and John as a pair of binoculars. 

5. Mark's Gospel proceeds at a rapid rate over the life and works of Jesus in comparison to the more meditative longing gaze at the glory of Christ's person in John. Both together bring into focus the missions and majesty of Jesus. Since John's Gospel has been historically understood as a supplement to the other three Gospels, we can then include the details of Matthew and Luke to fill out the complete picture of Jesus Christ that we gain from a combined reading of Mark and John. 

6. The final reason for taking a closer look at Mark is because we meet the Master. Undoubtedly the same can be said of the other three Gospels. However, Mark's Gospel is often-times overlooked due to it's brevity. The Gospel of Mark contains some details of Jesus' life you wouldn't find in Matthew, Luke or John. To know Jesus better, one needs to include Mark in their overall regiment of Bible study. 

Praying for unsaved loved ones and friends by appealing to God's character

Genesis 18:1-8 "Now the Lord appeared to him by the oaks of Mamre, while he was sitting at the tent door in the heat of the day. 2 When he lifted up his eyes and looked, behold, three men were standing opposite him; and when he saw them, he ran from the tent door to meet them and bowed himself to the earth, 3 and said, “My Lord, if now I have found favor in Your sight, please do not pass Your servant by. 4 Please let a little water be brought and wash your feet, and rest yourselves under the tree; 5 and I will bring a piece of bread, that you may refresh yourselves; after that you may go on, since you have visited your servant.” And they said, “So do, as you have said.” 6 So Abraham hurried into the tent to Sarah, and said, “Quickly, prepare three measures of fine flour, knead it and make bread cakes.” 7 Abraham also ran to the herd, and took a tender and choice calf and gave it to the servant, and he hurried to prepare it. 8 He took curds and milk and the calf which he had prepared, and placed it before them; and he was standing by them under the tree as they ate."

Introduction:
Genesis 18 begins with some mysterious visitors paying Abraham a visit at the Great Oak of Mamre, where he was camped. Abraham's behavior in the remainder of the chapter indicates to the reader that these three men are not ordinary men. Matthew Henry's Concise Commentary notes: 

"Abraham was waiting to entertain any weary traveller, for inns were not to be met with as among us. While Abraham was thus sitting, he saw three men coming. These were three heavenly beings in human bodies. Some think they were all created angels; others, that one of them was the Son of God, the Angel of the covenant. Washing the feet is customary in those hot climates, where only sandals are worn. We should not be forgetful to entertain strangers, for thereby some have entertained angels unawares, Heb 13:2; nay, the Lord of angels himself; as we always do, when for his sake we entertain the least of his brethren." 

If we take one of these mysterious visitors to be a pre-incarnate appearance of Christ, with the remaining two possibly being angels in disguise, what follows in the remainder of the chapter will make sense. In Genesis 18:9-15, we find one of the figures speak to Abraham, telling him that He will return by that point next year. The promise of a son is given by this figure, which Genesis 18:13-14 identifies as the Lord God Himself. God is in effect telling Abraham that he and Sarah will have a son, despite the fact that they are in their nineties and well-passed the prime of life for child-bearing.

It is after this conversation we find Genesis 18:16 state - "Then the men rose up from there, and looked down toward Sodom; and Abraham was walking with them to send them off." In Genesis 19:1 we see two angels appear in Sodom to begin their dealings with Lot, Abraham's nephew. By presuming that the two angels used by God to exercise judgment over Sodom and Gomorrah were the two men in Genesis 18, the process of elimination confirms that the one whom Abraham will continue conversation in the remainder of Genesis 18 is none other than Yahweh Jehovah God Himself. 

The Bible's first recorded intercessory prayer
What will follow in Genesis 18:22-33 transitions from a conversation with God to a full-blown intercessory prayer by Abraham to God on behalf of Sodom and Gomorrah. What makes this text so intriguing is that it represents the first recorded intercessory prayer in the Bible. Moreover, we find Abraham praying on behalf of unbelievers who had all but exhausted their time and space to turn away from their sins. Lot, Abraham's nephew, had moved into the city and, over time, had come to influence it by the certain political position he held at the city gate. According to 2 Peter 2:7, Lot had retained his walk with God, despite being oppressed by the intense societal pressure of the day. Lot's conduct and testimony would had served as God's method of delivering the specific message of redemption to the city. They clearly rejected Lot and came to resent he and his family. As the noted commentator Albert Barnes notes:

"Lot is called "just," because he preserved himself uncontaminated amidst the surrounding wickedness. As long as he lived in Sodom he maintained the character of an upright and holy man."

And so Abraham begins his prayer in Genesis 18:23-25 "Abraham came near and said, “Will You indeed sweep away the righteous with the wicked? 24 Suppose there are fifty righteous within the city; will You indeed sweep it away and not spare the place for the sake of the fifty righteous who are in it? 25 Far be it from You to do such a thing, to slay the righteous with the wicked, so that the righteous and the wicked are treated alike. Far be it from You! Shall not the Judge of all the earth deal justly?” 

God then responds in Genesis 18:26 "So the Lord said, “If I find in Sodom fifty righteous within the city, then I will spare the whole place on their account.” This basic pattern of Abraham interceding for the city and God responding carries on down through the rest of the chapter. Abraham presses his intercessory prayer with increasing urgency: "if there but be forty-five" in verse 28; "forty" in verse 29; "thirty" in verse 30; "twenty" in verse 31 and then finally, "ten" in verse 32. Now we're not told how large Sodom and Gomorrah were in those days. But from what we can gather, the amounts that Abraham was praying for was his attempt to be extremely conservative. He wanted God to give as much leeway as possible. 

God of course then speaks throughout this prayer, reminding us that prayer, especially intercessory prayer on behalf of list-people, is a two-way conversation between God and us, and us and God. As we meditate on this chapter in Genesis, what truths can we glean about intercessory prayer for the unconverted in our day?

1. Appeal according to God's character. 
First and foremost, Abraham's intercession began with God. He appealed to God's justness and righteousness. As he pressed further into the prayer, Abraham was also appealing to God's mercies. Keeping our prayers for lost people based upon God's character will ensure our hearts are in tune with God's intentions.

2. Believe God is hearing and "be" still to listen. 
Did you notice throughout the prayer how Abraham would speak, then God would speak. Abraham's persistence indicates that he truly believed God heard him. Furthermore, the two-way nature of the prayer tells us that Abraham was willing to listen to God. As we pray for our unconverted loved ones and friends, we need to be still at times while believing that God hears us.

3. Come broken-hearted.
Abraham in Genesis 18:21 had undoubtedly heard God state how he heard the out-cry of Sodom. In understanding God's intentions and seeing the city ripe for judgment, Abraham's heart was broken. Why would he pray for this city? In Genesis 13, Abraham and Lot had parted ways, with Lot choosing Sodom as his new home. Abraham was given the promised land by God. His focus is on the city. His focus is on appealing to God to give them one more chance. His heart is broken. You and I can never pray consistently for the lost until our hearts are broken. Until our intentions and motives match God's, we will never develop a heart for the unconverted. May we, like Abraham, intercede for our unsaved lost ones today and appeal to God's character, believe that He hears us while being still and coming with broken hearts, ready to pray. 

Outlines, history and importance of Matthew's Gospel

Matthew 21:5 “Say to the daughter of Zion, ‘Behold your King is coming to you, Gentle, and mounted on a donkey,
Even on a colt, the foal of a beast of burden.’”

Introduction:
There is no better way to acquaint oneself with Jesus than through reading and studying the four gospel accounts. 
Today's post will attempt to expound a brief history and the importance of Matthew's Gospel with respect to knowing Jesus better. We will also offer an outline for the reader's use in the event the reader chooses to read the Gospel of Matthew.

How we see Jesus as God and man in Matthew
We find Him exercising perfect, human compassion and mercy on the children in Matthew 18 and teaching with Divine authority in all of His sermons. In equal measure, Jesus' Deity is also asserted in places such as by the title "Son of God" (4:3,10; 8:29; 16:16; 27:43,54) and by His proclamations (i.e in His depiction as being the "Son of Man" in Matthew 24-25 and His claim of "having all authority" in Matthew 28:18. 

An outline of Matthew's Gospel

Certainly the following outline is not intended to be detailed. We mainly want to get the overall flow of Matthew's Gospel. 

I. Preparation and arrival. Mt 1:1-3:12

II. Public Ministry.    3:13-26:46

III. Passion/crucifixion. 26:47-27:66

A. Trials. 26:47-27:32

B. Crucifixion. 27:33-27:36

C. Burial. 27:57-66

IV. Resurrection & appearances. Mt 28

Concerning an outline of Matthew that captures the key theme of "king", we can offer the following:

King's birth. Matthew 1-2
King is announced. Mt 3:1-12
King's public ministry. Mt 3:13-26:19
King's table. Mt 26:20-35
King's agony. Mt 26:36-46
King's cross. Mt 26:47-27:66
King's victory. Mt 28:1-20

Why Matthew was written and how the early church regarded it
According to New Testament scholar David Alan Black, Matthew was a manifesto that asserted the right of the Christian church to exist alongside the Jews in Jerusalem. For the first 30 or more years (taking Jesus' crucifixion and resurrection to had occurred in 33 A.D) of the Christian movement, Matthew (taking a date of 50-70 A.D) for its composition, Matthew's Gospel functioned well for the early church in and around Jerusalem.  Early church leaders, called "the church fathers", wrote commentaries and Christian writings that people can study in understanding the first few centuries of the Christian church. One of those early Christian leaders, Irenaeus of Lyons, wrote the following in his work "Again Heresies", 3.1.1-4, near the end of the second century:

"Now Matthew published among the Hebrews a written gospel also in their own tongue, while Peter and Paul were preaching in Rome and founding the church. But after their death, Mark also, the interpreter and disciple of Peter, himself handed down to us in writing the things which were preached by Peter and Luke also, who was a follower of Paul, put down in a book the gospel which was preached by him. Then John, the disciple of the Lord who had even rested on his breast, himself also gave forth the gospel, while he was living in Ephesus in Asia."

Closing thoughts: what Matthew's Gospel means for us today

Matthew's Gospel is vital in our understanding of Jesus. He as King would figure prominently throughout the remainder of the New Testament. Paul speaks of Jesus being "highly exalted" in His ascension which took place 40 days after His resurrection. The unity of the Old Testament's anticipations of Jesus' arrival is woven into what would be His earthly life, ministry, death and resurrection. The powerful sermons and touching scenes of Jesus healing people shows us a King who was (and is) authoritative but also compassionate. The superscription above the cross reminds us that Jesus was ever as much King on the cross as He is now in Heaven as the exalted God/man. Finally, His Kingly Great commission urges His church to fulfill the calling to which He gave her to preach the Gospel until He returns.

Happy Reformation Day 2016

Romans 4:1-3 What then shall we say that Abraham, our forefather according to the flesh, has found? 2 For if Abraham was justified by works, he has something to boast about, but not before God. 3 For what does the Scripture say? “Abraham believed God, and it was credited to him as righteousness.”

Note to Readers: You are invited to listen to a podcast on Reformation Day at the Growing Christian Resources Podcast site: http://gcrpodcast.wordpress.com/2014/10/31/podcast-reformation-day-a-cause-for-celebration/. For those wanting to know more about the Reformation, read a review of an excellent book by Erwin Lutzer on the subject at http://www.growingchristianresources.com/2016/09/book-review-of-erwin-r-lutzers-book.html

Introduction:
October 31 is a landmark day for Christians throughout the world. This particular year marks the 499th anniversary of Martin Luther's posting of the 95 theses on the church door in Wittenberg, Germany, wherein he was airing his grievances against the Roman Catholic Church's system of indulgences. With the then newly invented printing press, Luther's document spread like wildfire throughout Germany, sparking a sociological, theological and spiritual revival. All Bible believing groups, including Southern Baptists, are deeply indebted to what God did through the Protestant Reformation that began on October 31st, 1517. 

In a 2007 sermon, Southwestern Baptist Theological Seminary President Dr. Paige Patterson noted the following about Reformation Day for Southern Baptists link: http://www.swbts.edu/campus-news/news-releases/patterson-celebrates-baptist-heritage-during-reformation-day-chapel/

“If you want to be faithful to the Book, and if you want to be faithful to that part of the Reformation that died on every hand (for teaching believer’s baptism) … then stop being ashamed of being a New Testament Christian and a Baptist,” Patterson said. “You are not judging anybody else’s eternity. Many other folks who are not a part of our movement are born-again believers. Praise God for that. All we are saying is that the best way to be faithful to the Lord Jesus is to keep the whole of the Great Commission.”


Today's post is aimed at issuing forth two direct challenges to Southern Baptists and all other Bible believing groups about Reformation Day, October 31st: A rejoicing challenge and a take back challenge. 

The Rejoicing Challenge: 3 reasons to rejoice on Reformation Day, October 31st 
So why rejoice over Reformation day, October 31st? 

1. First of all, the root or formal cause of Luther's call for Reform had to do with ultimate authority in the Christian life and church.  The big question Luther needed to answer was: is the Pope and his statements concerning who went to heaven and who did not the ultimate authority for the church, or is it sacred scripture that God alone revealed to communicate matters pertaining to this life and the one to come? As Martin Luther wrestled over such questions, his conclusion was - Scripture alone! 

2. The second reason to rejoice over October 31st and Reformation Day is due to the fact that the Gospel of Justification by Faith Alone was recovered. In contrast to the man-made traditions of the Roman Catholic Church of the Middle Ages, Luther and those after him re-asserted the Biblical truth that faith alone is both the necessary and sufficient means of receiving the gift of salvation.  Thus Justification by Faith Alone became the central doctrine or material cause driving the vehicle of the Protestant Reformation.  The doctrine of scripture alone (sola scriptura) was Luther's fuel in the engine that drove His call for reform - Justification by faith alone (sola fide).  Luther himself noted that Justification by Faith is the one article upon which the church rises or falls.

3. Then the third reason to celebrate Reformation Day, October 31st, is because the Biblical concept of the church was recovered. As Martin Luther denounced the Catholic Church's system of indulgences, a second question emerged: how is a man or woman made right with God? A church that does not derive its authority from the scriptures nor teaches the Biblical concept of the Gospel - justification by faith alone, cannot be deemed a true church. 

Roman Catholicism of 16th century Europe, as well as today, communicates faith to be necessary for salvation - however it teaches that faith by itself is not sufficient.  According to Rome, one must participate in the Roman Catholic church system of baptism, confession, penance and Mass to be deemed right by God and to stay right.  

The Gospel in the Reformation's recovery of the church shined forth not as a candle but as a brilliant sun, outshining all other would be contenders. If God had not raised up men like Martin Luther to spark the Reformation movement, then perhaps you nor I would be here celebrating the revival of Biblical authority, justification by faith in the Gospel and the necessary truth of the local church committed to both those truths. The church today still needs to heed the cry of reform uttered back in 1517. Moreover, the Word of God is the standard by which all churches need to yield, thus requiring each church to check its practice and theology against that standard. 

So we need to answer the challenge to celebrate Reformation day due to what God did in calling us back to the Bible, the Gospel and the Church. But now let me issue a second challenge, a take back challenge if you will...


The Take Back Challenge: Let's take back October 31st and celebrate God's Word, the Gospel and Jesus' mission for His church
It is time to take back October 31, and use this day to proclaim the truth of scripture and the reformation, sparked on October 31, 1517. Truly the message of the Reformation is a message about "after darkness, light" (post tenebras lux).  Gospel Light, not darkness, should characterize our lives as Christians.  October 31st has been for years by Wiccans and people of the Pagan/Witchcraft worldview to observe one of the so-called "spirit nights" on their yearly calendar. Christians need to take a God-centered event like the Reformation and remind themselves of how God led His church back to the Bible and salvation through faith alone in Christ alone. 

Closing thoughts:The Reformation was about calling forth people from spiritual darkness into the light of Jesus Christ.  Someone once said: "It is more effective to light a candle than merely curse the darkness".  Let's light the Gospel light and shine the glory of the Gospel.  As Jesus said in Matthew 5:16 - “Let your light shine before men in such a way that they may see your good works, and glorify your Father who is in heaven."