We are usually uncomfortable with God’s judgments because we lack a revelation of the greatness of God and His name. When we esteem a person, we are naturally enraged when their name is maligned. The greater revelation we have of the greatness of God, the greater agreement we will have
God’s judgments are described as the vengeance of the covenant.[1]God’s goodness causes Him to respond to the blasphemy of His name with vengeance. His vengeance results in great good for His people. Creation flourishes when God expresses His zeal for His own glory.This is a key difference between God and
The cross is the ultimate demonstration of the nature of God’s judgments. It reveals the certainty of God’s judgments, the perfection of God’s judgments, and the redemptive nature of His judgments. First, the cross reveals God’s judgment is certain.[1]There is no escape from it. God’s goodness required Him to respond
We tend to think of God’s judgments primarily in terms of the punishment they inflict, but they are also redemptive. When God releases His judgments for His name’s sake, the natural result is the redemption and restoration of creation.The ultimate outcome of judgment is not death, but life. God’s name
God reveals Himself in His judgments. Consider the words of Ezekiel:[1] “My eye will show no pity nor will I spare. I will repay you according to your ways, while your abominations are in your midst; then you will know that I, the Lord, do the smiting.” (Ezekiel 7:9 NASB)
The curses of the Mosaic covenant result in what we can call the discipline of the covenant. While the discipline of the Mosaic covenant is unique to Israel, Israel’s story reveals God’s nature and His character. Therefore, God’s discipline of Israel instructs us in the knowledge of God. God’s discipline
Jesus’s saying about “new wineskins” is one of His best known sayings: And no one puts new wine into old wineskins. If he does, the wine will burst the skins—and the wine is destroyed, and so are the skins. But new wine is for fresh wineskins.” (Mark 2:22 ESV) Over
Luke’s description of the church in Antioch in Acts 13 presents Antioch as the prototype church in the nations and Paul and Barnabas’ sending from Antioch as the biblical pattern for formation and sending in the church. This chapter is foundational for our understanding of church, formation, and sending.
Jesus died so that humanity could recover her priestly calling (Revelation 5:9-10). The New Testament church is not a people without priests; it is a community of priests endlessly fascinated by the revelation of the beauty of God. God is not just forming individuals in this age, He is also
This message examines what is means for human beings to be priests and how the endless human craving for beauty and fascination is a God ordained part of humanity designed to bring us into our priestly calling.
The secret to a life of prayer is not found in the word we use. It is found in an understanding of who we are speaking to. Real transformation in prayer comes as we approach God with the same confidence Jesus had.
Paul is the only person in the New Testament other than Jesus we are called to imitate. His life is foundational to the New Testament church. However, Paul’s apostolic ministry cannot be understood apart from John the Baptist because Paul built on John’s foundation.
