Despre Trinitate (3) Logos podcast cu Ted Pope

Alte Emisiuni –

  1. Dumnezeu Tatal Introducere (1)
  2. Teologia: Arma sau Ajutor? (2)

Realizator Dan Miclea:
Aici avem doua pareri. O parte spune, este Dumnezeu, care s-a aratat in Vechiul Testament, acelas Dumnezeu care s-a aratat in Noul Testament ca Fiu si pe urma s-a aratat ca Duhul Sfant, ca si persoana. Apoi avem o alta partida care spune ca Trinitatea este Dumnezeu Tatal, Dumnezeu Fiul si Dumnezeul Duhul Sfant, dar sunt 3 persoane.

Doru Pope:
Mai intai, trebuie sa spun ca este un subiect controversat dealungul istoriei crestine. Unii il considera a fi triteism, adica credinta in 3 dumnezei diferiti. Ce este Trinitatea? Este clar din Scripturi ca este un singur Dumnezeu ca esenta, dar care exista in 3 persoane. Trinitatea exprima credinta ca Dumnezeu este o singura fiinta, alcatuite din 3 persoane distincte si diferite, care coexista in aceeasi esenta si intr-o comuniune eterna, ca Tatal, ca Fiul si ca Duhul Sfant. Este greu de priceput Trinitatea. Daca am putea sa pricepem totul despre Dumnezeu, El ar inceta sa mai fie Dumnezeu si noi am fi dumnezeu.

Mai intai, as vrea sa ne uitam putin la unitatea lui Dumnezeu. In repetate randuri, gasim in Biblie ca Dumnezeu afirma despre Sine, „Eu sunt singurul Dumnezeu.” Este recunoscuta afirmatia din Sema Israel., Deuteronom 6:4 Ascultă, Israele! Domnul, Dumnezeul nostru, este singurul Domn. Si Pavel o spune in 1 Corinteni 8:4 – şi că nu există decât un singur Dumnezeu. Cu toate acestea, in alte texte, precum in Genesa 1:1 – La început, Dumnezeu a creat cerurile şi pământul, este folosit cu privire la Dumnezeu, termenul de Elohim, care este un termen plural. Deci, avem aici un Dumnezeu care este conectat cu intreaga creatie, inclusiv cerurile, pamantul si tot ce exista in acestea. Dumnezeu este astfel, nu doar singurul Dumnezeu, dar este si singurul Creator si este suveran la tot ceea ce a creat. El exista mai inainte de toate lucrurile si toate exista prin El si din cauza Sa. Pavel ne spune ca ‘din El si pentru El sunt toate lucrurile.’ De fapt, Coloseni 1:16 ne zice,

pentru că prin El au fost create toate lucrurile,
în cer şi pe pământ,
cele vizibile şi cele invizibile,
fie tronuri, fie domnii,
fie conducători, fie autorităţi.
Toate au fost create prin El şi pentru El.

Deci, avem un Dumnezeu care ne este descris prin Elohim, nume plural. Sufixul ‘im’, adaugat la un nume sau un substantiv evreiesc il face plural. Avem astfel ‘serafim’, sau ‘heruvim’. Dar, desi Geneza 1:1 ne arata pe Dumnezeu ca anumit Elohim, la plural, verbul ‘a facut’ este la singular. Deci avem o problema. Ori scriitorul nu stia gramatica, ori era confuz. Un Dumnezeu care are un nume plural lucreaza ca o singura persoana, deoarece verbul care descrie ce face acest Dumnezeu este la singular. In Exod 20 avem invataturi cu privire la cele 10 porunci repetate in Deuteronom 6. Vedem ca Dumnezeu ne interzice sa avem alti dumnezei in afara Sa. Asta nu inseamna ca ar exista alti dumnezei, ci ca Dumnezeu trebuie sa fie totul pentru cei ce cred in El. Oamenii pot crede in multi dumnezei, pot avea o multime de idoli. Dar Dumnezeu este numai unul singur si in prezenta Sa, inainte de El, nu trebuie sa aiba nimeni un alt Dumnezeu. A folosit aici un cuvant- ‘idol’, si pe masura ce citim Biblia vedem ca exista o multime de idoli.

Omul este o fiinta profund religioasa si el nu poate trai fara a crede in ceva. Daca nu crede in Dumnezeul cel adevarat, va crede intr-un idol. Un idol poate fi un obiect, un obicei, o persoana, un viciu sau orice altceva care devine obiectul de inchinare si obiectul dominant al vietii cuiva. Un idol este ceea ce iti subjuga si iti preocupa interesele, timpul, gandirea, imaginatia, resursele, sentimentele in afara lui Dumnezeu, cautand sa obtii de la acel idol ceea ce numai Dumnezeu poate da. Astfel, cand cineva pierde un idol din diferite motive, cel ce l-a pierdut are impresia ca nu mai poate trai, ca nu mai are rost sa existe fara idol. Desi are asa o mare putere de influenta, un idol nu este nimic in comparatie cu Dumnezeu.

Dumnezeu este doar unul singur. Dar atunci, de ce vorbim despre Trinitate? Si mai ales, de ce vin scriitorii Noului Testament si ne vorbesc despre Duhul Sfant si Fiul? Si ne spun ca si Fiul si Duhul Sfant au caracteristicile lui Dumnezeu. Cand au aparut aceste fiinte care sunt asemenea lui Dumnezeu? Chiar si in Vechiul Testament avem pasaje despre un Dumnezeu existand in mai multe persoane. Numai trebuie sa intelegem ca descoperirea lui Dumnezeu a fost progresiva, adica, Dumnezeu nu a corectat azi ceea ce am gresit ieri si n-a inlocuit azi ceea ce ne-a spus ieri. Ci, ceea ce El nu ne-a dezvaluit despre Sine, ne-a dezvaluit astazi. Deci, de ce a procedat astfel Dumnezeu? Doua rapsunsuri sumare:

  1. Dumnezeu s-a revelat pe Sine intr-o lume politeista, o lume care avea multi dumnezei. Practic, fiecare funcatie umana avea un dumnezeu. Apoi, existau dumnezei ai stelelor, ai astrelor, a culturilor, a ploilor, a fecundarii. In plus, fiecare natiune avea o multime de dumnezei diversi, pe langa un dumnezeu superior al tuturor. Era nevoie, deci, ca in mintea inchinatorului evreu sa se implice conceptul de monoteism, adica, ca exista un singur Dumnezeu adevarat.
  2. Anumite lucruri despre Sine si planurile Sale au fost tinute ascunse de Dumnezeu pentru cel putin doua motive: Fie ca omul nu le putea intelege la vremea respectiva, sau fie ca nu le sosise inca timpul de a fi descoperite.

Sa ne intoarcem la Elohim din Vechiul Testament, ca prima mentiune ca Dumnezeu este unul, dar la plural.

  • Unii au sustinut ca acestia se refera la multitudinea de atribute ale lui Dumnezeu. Stim ca Dumnezeu are atribute comunicabile si incomunicabile. Atribute incomunicabile sunt numai ale Lui insusi, ca Dumnezeu. Si cele comunicabile, care sunt impratasite cu fiinta  creata de El, cu omul. Deci unii au zis ca Elohim se refera la faptul ca Dumnezeu are multe atribute.
  • Altii au zis ca pluralul acesta este pluralul suveranitatii, pluralul cu care ne adresam unui rege, de exemplu, sau cum ar scrie un rege despre sine cand ar da o lege si ar zice, „Noi legiferam ca….” dar de fapt este doar un singur rege.
  • Chiar in vers. 2 din Geneza 1, vazand ca apare Duhul lui Dumnezeu, care in mod suveran pluteste pe deasupra apelor si acopera pamantul. Duhul lui Dumnezeu poate fi considerat ca o emanatie a lui Dumnezeu, cum zic unii. Dar textul nu ne permite aceasta interpretare. Il avem pe Dumnezeu care a creat si pe Duhul lui Dumnezeu, o entitate separata care pluteste pe deasupra apelor.

Mai tarziu, unul din psalmii amintiti si de Domnul Isus pe vremea Sa, vorbeste din nou despre conceptul acesta de doua persoane in divinitate. Psalmul 110:1 ‘ Domnul a zis Domnului meu: ,,Şezi la dreapta Mea, pînă voi pune pe vrăjmaşii Tăi supt picioarele Tale.„ As vrea sa facem cateva adaugiri aici pentru ca sunt necesare, ca sa putem sa intelegem ce spune acest verset din Psalmul 110. Numele lui Dumnezeu la evrei, stim ca Moise L-a intrebat, „Care este numele Tau?” Si Dumnezeu a zis, „Eu sunt cel ce sunt.” Asta s-ar pronunta prin Yahweh sau Iehova, cum zicem noi Romanii. Dumnezeu a folosit si alte nume in Vechiul Testament . Este supranumit ca El Shadai, adica Dumnezeul cel Atotputernic, si Adonai, care inseamna Stapan sau Domn. Cam dupa secolul al III-lea inainte de Hristos s-a interzis folosirea numelui de Iehova. Numele acesta nu putea sa fie folosit decat de catre Marele Preot, o singura data pe an, intr-o singura zi, ziua ispasirii- Yom Kippur. Cand era in templu, el avea voie sa foloseasca el singu, pentru o singura data, intr-un singur loc, intr-o singura zi, numele de Iehova. Toti ceilalti, inclusiv marele preot cu alte ocazii foloseau numele de Adonai, adica Stapanul sau Domnul.  Acum, dupa ce am facut aceasta scurta precizare, Psalmul 110 se poate citi asa: Iehova a spus lui Adonai, „Sezi la dreapta Mea.” Ca sa nu mai amintim ca Psalmul acesta ne spune inca un fapt, ca Fiul lui Iehova va fi preot in veci, dupa randuiala lui Melhisedec.

Acum, ne apropiem de Noul Testament si aici exista o multime de texte care afirma unitatea si unicitatea lui Dumnezeu. Astea sunt pastrate in Noul Testament. Apar texte care atribuie Dumnezeirea  si Tatalui si Fiului in mod concomitent, de exemplu in 1 Corinteni 8:4 – ‘Deci, cît despre mîncarea lucrurilor jertfite idolilor, ştim că în lume un idol este tot una cu nimic, şi că nu este decît un singur Dumnezeu.‘ Apoi 1 corinteni 8:6 – ‘ totuş pentru noi nu este decît un singur Dumnezeu: Tatăl, dela care vin toate lucrurile şi pentru care trăim şi noi, şi un singur Domn: Isus Hristos, prin care sînt toate lucrurile şi prin El şi noi.’ In acelas verset, deci, avem pe Dumnezeu Iehova ca Dumnezeu, dar si Isus este Domn Adonai, care este numele lui Dumnezeu, am explicat adineaori. De asemenea, Pavel ne precizeaza ca Tatal este sursa lucrurilor de la care vin toate lucrurile, de la Dumnezeu Tatal, ia Isus este mijlocul prin care ne vin lucrurile. Deci, Tatal de la care vin toate lucrurile si Isus Hristos prin care sunt toate lucrurile.

Am o multime de texte din Noul si Vechiul Testament  in care putem sa aratam ca si Tatal si Fiul si Duhul Sfant sunt uniti si Dumnezeu,  in separate locuri, sau creatori, in separate locuri, au caracteristica sau atributul de atotprezenta, de atotstiinta, de vesnicie, eternitate si ca dau viata fiecare. Deci Trinitatea este un concept biblic. Nu-s trei Dumnezei, nici trei fiinte. E un singur Dumnezeu in trei persoane. Fiecare dintre aceste 3 persoane vorbeste, simte, gandeste, face ceva. Armonia este perfecta. Iar substanta , daca putem vorbi de asa ceva, este una singura. Isus Hristos este acuma Dumnezeu intrupat. In El exista doua naturi, aceea de om si de Dumnezeu, care sunt intr-o uniune hipostatica, intr-o uniune esentiala. Isus a venit de la Tatal din slava. El acolo avea slava, spune in Ioan 17, se ruga ca Dumnezeu sa-i redea slava pe care a avut-o inainte de intemeierea lumii. Deci de acolo a venit, din acea slava. Si dupa ce termina lucrarea de rascumparare si inviaza, pleaca inapoi de unde a venit pentru a reprimi slava pe care a vut-o inainte de a fi lumea.

Din primele 13 minute, mai sunt 9 minute din podcast. Pentru intrebari, comentarii, sau sugestii pentru emisiuni de viitor intrati la Facebook aici pe pagina DanMiclea Music Studio

Asculta podcastul in intregime aici-

 http://www.logospodcasting.com/trinitate-doru-pope/

M-ai trecut prin valuri grele – Mesagerii Harului

Photo via http://usnews.nbcnews.com

man praying

M-ai trecut prin valuri grele,
Prin furtuni şi prin cuptor
Am strigat spre cer, spre stele
Te-am chemat în ajutor.

Refren:
/:Am crezut că m-ai lăsat,
Am crezut că m-ai uitat
Dar Tu Doamne m-ai vegheat
Că m-ai vrut aur curat.:/

Iar atunci când disperarea
Inima îmi chinuia
Tu mi-ai adus vindecarea
Arătându-ţi slava Ta.

Refren:
/:Mi-ai vorbit cu vocea blândă
Şi m-ai mângâiat duios
M-ai scăpat de grea osândă
Medicul Isus Hristos.:/

Azi eu stau la umbra crucii
Şi îţi mulţumesc frumos
Căci din noaptea rece-a morţii
Numai Tu, Doamne, m-ai scos.

Refren:
/:M-ai luat de mâna dreaptă,
M-ai scăpat de câinii răi,
M-ai urcat treaptă cu treaptă
Căci m-ai vrut printre ai Tăi.:/

Vreau de-acuma să Te laud,
Vreau de-acum să Te slăvesc
Până voi ajunge-n ceruri
Printre sfinţi să strălucesc.

Refren:
Să Îţi cânt o veşnicie
Scump si Veşnic Împărat,
Cu Enoh şi cu Ilie
Şi cu-acei ce Te-au urmat.

Să Îţi cânt o veşnicie
Scump si Veşnic Împărat,
/:Cu Enoh şi cu Ilie
Şi cu-acei ce Te-au urmat.:/

VIDEO by Daniel Husi

Tope Koleoso – Spiritual Warfare from the Desiring God Pastor’s Conference

photo from a message- The Resurrection by Tope Koleoso on Vimeo

Spiritual Warfare

from David Mathis at Desiring God – http://www.desiringgod.org
If you think spiritual warfare is irrelevant to you, you may already be losing the battle… At least you’re ripe for Satan’s picking.

Demons have a notorious way of acclimatizing to where they are, warns Tope Koleoso, pastor of Jubilee Church in London. And in secular Western society, this means playing right into our neglect and diminishing of the supernatural.

But Ephesians 6, and the rest of the Scriptures, would have us stay aware of the unseen realm, and remember that “we wrestle not against flesh and blood, but against . . . the cosmic powers over this present darkness, against the spiritual forces of evil in the heavenly places” (Ephesians 6:12). It is not Christian to suppress the supernatural.

Read more here – http://www.desiringgod.org
Subscribe to Theology Refresh in iTunes and watch more podcasts from pastors such as David Platt, D.A. Carson, John Piper, Russell Moore, and more. You can also read Tope Koleoso’s story – Light for a Dark World: The Story of Tope Koleoso from Tony Reinke at Desiring God here- http://www.desiringgod.org

Darrell Bock – How to present the Bible to a culture that does not appreciate it for the precious revelation that it is – Dallas Seminary podcast + A new book

Link to Darrell Bock academic books here. Link to Darrell Bock website here. Also, see at bottom of page Darrell L. Bock‘s new book – Release Date: 06/04/2012 „A Theology of Luke and Acts”. God’s Promised Program, Realized for All Nations. Series: Biblical Theology of the New Testament Series

Even though we are like the millions around us, we are also different. Different from the inside. The Bible is profound because in its message and through it’s Spirit, it changes us and makes us into something different, something privileged, what the Bible calls saints. We’re not talking about the Bible in abstract, we’re talking about the Bible in practice. The most profound way to present the story  (personally) is by being an audio-visual of what God is about, life lived from the inside out so it shows itself to be engaged with all of life. That’s why we are called it’s ambassadors of the message. That’s the portfolio – showing the new creation by being the new creation and it’s more than an abstraction of theology.

Dr. Darrell Bock, Research Professor of New Testament Studies; Professor of Spiritual Development and Culture, DTS, explains that he believes the Bible because it is the defense of the message I have as an ambassador of Christ that allows to keep the point. It is my ambassadorial dossier. Published on Mar 30, 2012 by 

Dr. Darrell Bock is professor of New testament Studies and professor of Spiritual Development and Culture. Darrell has earned national and international recognition as a Humboldt Scholar, an honor program at Tubingen University in Germany for his work in historical Jesus studies , especially in Jesus’ examination before the Jewish leadership at His trial. He also has done extensive commentary work on the Gospel of Luke and the Book of Acts. In 2001 Dr Bock has served as President of the Evangelical Theological Society and he continues to serve as Editor at large for Christianity Today magazine.

Darrell L. Bock – Why I believe the Bible

I am here to talk abut this: It’s the Bible! We are here to study it, we’re here to know it and hopefully reflect in our lives what it teaches. For us, it is a privileged book: inspired, inerrant, the very word of God. I deeply believe that for a host of reasons. But today I want to explore a different question.

How do I preach a book I believe is privileged to a culture that does not believe it is privileged?

 It is no secret that in our culture the Bible is no longer a privileged book. People challenge it. Discussion surrounds it. Everywhere, there are efforts to argue that it is anything but inspired. So, I want to explain why the Bible is important, and even why I believe in the Bible and how to present it to a culture that does not appreciate it for the precious revelation that it is. You might think that I’ll launch into an apologetic as to why I think that the Bible is inerrant, 645,223 reasons why I believe the Bible. I believe those things deeply but that’s not where I want to go.

Rather I want to make a case that where the Bible is not a privileged book, it speaks to reality in a way that shows it is privileged. It comes from the heart of God. It is self disclosing, not merely because of the facts in it, but because of the profound divine, human account it gives. My homiletical idea is simply this: In a world where the Bible is not privileged, it is the profundity of the Bible’s message that shows the Bible is the fully inspired word of God.

Profundity revealed with faithfulness discloses the uniqueness of God’s word and it addresses our own reality at the same time, privileging God and His creation, at the same time. Privilege is revealed in profundity, in declared and lived profundity. But, I start with a contrast, a meta narrative, told with humor, which show where much of our world is and what culture thinks about why we are here. Bock shows a video clip from „Everybody loves Raymond”. „Who knows why we’re here?” That’s what the popular show declares.

It’s not very different then when Seneca spoke centuries ago; the stoic roman philosopher who lived in the first century, at the same time as Jesus, said this about life and death. In effect, it all doesn’t mean very much. We’ll just have to see how it all turns out in the end. Listen to the words of Seneca in his letter 26, as he muses about life and death: „I imagine to myself that the testing time is drawing near, that the day that is going to see judgement pronounced on the whole of my past life has actually arrived and I take a look at myself and address myself in these terms: All that I’ve done and said up til now, counts for nothing. My showing today, besides being heavily varnished over is of paltry value and reliability as a guarantee of my spirit. I’m going to leave it to death to settle what progress I’ve made. Without anxiety then, I’m making ready for the day when tricks and disguises will be put away and I shall come to a verdict on myself, determining whether the courageous attitudes I adopt are really felt or just so many words. And whether or not the defiant challenges I’ve hurled at fortune have been mere pretense and pantomime.”

Not much profound here, either. Just make the best of what you can in life and see what it will add up to. Hope for the best. Know death comes to all of us and we do not know when, but in the end, nothing will matter. That conclusion is the result of a life lived disconnected from the Creator and from the creation. It’s not a very profound declaration. It’s an empty manifesto, echoing what Ecclesiastes says to us in much of its message: It’s all empty. The net result is not much in terms of real direction of why we are here whether we trust Raymond or Seneca. But at least, Seneca was contemplating the options. Contrast that effort at reflection to our own culture. What some have called: A super flat culture.

Listen to this analysis of our modern and post modern culture by Australian pastor Mark Sayers: Such a culture is why people often miss what the Bible has to offer. And here’s what he says about the super flat culture we live in: We are offered a culture that is a million miles wide, in terms of opportunities, freedoms and consumer choice, yet, it is spiritually an inch deep. Our spiritual voice is being strangled. Our culture is spiritually super flat because of 3 main reasons I can discern:

  1. Any big discussion about deep and spiritual existential issues of life are off the agenda in the public square.
  2. Western culture is a spiritually flat culture in which our need for mystery, transcendence, revelation and a sense of „the other” is repressed.
  3. Our culture is a culture in which everything in life is viewed through a lens of suspicion

The combination of these factors present us with never before experienced missional challenges. They are also the reason so many Christian young adults are choosing to leave active faith. He goes on to say: In a super flat culture where nothing matters, we escape into obsessions and hobbies, interests that bear little or no consequence. In a commodified culture, we move and shift around meaning, giving way to things that do not deserve mountains of time and attention. The 21st century will be a century marked by conspicuous consumption, and a flagrant misuse of time.With religion off the agenda, our culture finds new avenues of devotion and distraction. Instead of moving us towards relationship and people, the eminent, super flat culture pushes us towards things. Millions of hours in the 21st century will be spent working through DVD/TV series, scanning social network sites, gorging on celebrity gossip, downloading music, flipping through home magazines and playing computer games. Things will take precedence over people. Meaningless activities will overtake our lives.

There’s nothing wrong with interest in hobbies in the right place, but the 21st century  culture will gorge on such activities. The real reason for human existence that have sat front and center of the human consciousness have been in the super flat, eminent world shoved aside. They have been too heavy to be carried on the road. Instead we buzz along the surface of life, never venturing below the surface. That’s why he calls it the super flat culture in a book that is coming out, called „The Road Trip”.

The best way to get to the Bible’s depth is to allow it to tell its story, clearly and powerfully

In the face of such missional challenges, the best way to get to the Bible’s depth is to allow it to tell its story, clearly and powerfully. We can show what it looks like by how we live. So, we live in a world that’s not sure why it’s here. The Bible has a profound and completely different message to tell and it says that you and I are ambassadors of that key message. The Scriptures reveal needs all people have. And so, the book of privilege gives us a place of privilege and in the process tells the story of why we are here.

That is the major reason I believe the Bible. It has a profound story to tell that the world does not know. It has a profound story to tell that tells us human beings why we have a story to tell and it’s a story that people may be slow to hear  and even conditioned not to hear. But you are here (at DTS) to learn how to tell it, noting the extent to which God has gone to return us to Himself. It’s a profound story that says God supplies what we lack and so the bridge to Him can be rebuilt, because He rebuilds it by his grace. It’s a positive message, not a negative one and it’s not about a mere momentary transaction, nor is it about avoiding something, it’s about reconnecting to the living God. Sometimes, when I hear the Gospel presented in the church, I think of the old actor Jimmy Cagney. Jimmy Cagney used to say: „You dirty rat. You shouldn’t be doing that. You’re the one that killed my brother”. Sometimes I listen to the Gospel message and I hear this tone that comes across. It’s a negative tone, it’s not a very positive tone. It’s an accusatory tone as if we have to convince people that they are sinners. Most people are quite aware of it, they just don’t want to face up to it.

In the midst of doing that, the message comes across negative and I ask myself: Where’s the Gospel in that? Other times we present the Gospel in such a way a kind of like Neo in the matrix, where we’re dodging bullets. And the Gospel IS about avoiding a negative, a very hot place. In the midst of presenting the Gospel as if it’s avoiding something, we completely lack to present something: That the Gospel is about gaining everything. It’s about reconnecting with the living God for life.

That was a huge introduction. There is one simple text that I want to return to and it’s in 2 Corinthians 5. This one verse leads into the profundity that I am talking about. It’s a simple verse. It says: „Therefore, we are ambassadors for Christ, as though God were making His plea through us. we plead for you on Christ’s behalf, be reconciled to God”. I want to make 3 points out of this text:

  1. Our position: Ambassadors. We are representatives of God in all that we say and do. We have been given a very privileged calling. I want to share an experience back when I was dealing with the DaVinci code. I got invited to a Bible study at the United Nations. It was an interesting experience. I had been there before, through the many metal detection checks, but this time I was an invited person so I got direct access into the middle of one of the key rooms at the UN. I was interacting with some of the ambassadors, who came from all kinds of countries. I had direct access, an access I normally don’t have. When I think about this text, I think about access that I permanently have to the living God, to represent Him in a task that is much greater than anything the United Nations ever takes up. We have a uniquely privileged position in being called to ministry. We also have a representational role. We don’t have to go through any metal detectors because God is the one who called us and we have a rare privilege to represent Him in a world that needs a profound message, that is the Scripture.
  2. The tone. Look at the text: „Therefore, we are ambassadors for Christ”. It’s as though God were making His plea through us: „we plead with you on Christ’s behalf, be reconciled to God”. Much of the sound that comes out of the church today, I am sad to say, is crass. It’s harsh. Now, there is a role in challenging the culture. There’s a role that’s necessary in that. But, if it isn’t balanced with the love of God and the compassion of Christ and the sacrifice and service that God extends even to those who reject Him. If we do not love our enemies, as Christ said, and enter into a plea with the world, then the road she is traveling down is horribly self destructive. You do not honor the tone of this text. This text is a summary text that kind of summarizes the entire message of everything we’ve been given in the portfolio that God has handed to us. It says we are keepers and passers on of His profound message of Salvation. So our tone is one of an invitation and of a pleading. My hope is that wherever you minister, once you are done here (at DTS), and one day that eschatological moment will happen, my hope and prayer is that your tone will be an invitation into the love of God and the grace of God, and the care of God, and the compassion of God and the severe mercy of God.
  3. Reconciliation – Reconciliation assumes a break in a relationship. What’s really exciting about the message that the Scripture has for us, is that God has given the provision to fix that break. The exhortation is: Be reconciled to God. We don’t have to reconcile ourselves to Him, we simply enter into the reconciliation that He has provided. That is the beauty of a passive verb. God’s the one who does it and that reconciliation brings life and enablement. In fact, the profound message of the Scripture is that we can get back to life by getting back to God. It means knowing Him. In His final prayer, almost like a last will and testament, when Jesus is praying before He goes to the cross in john 17:3, He gives thanks for the fact  that this is eternal life: to know the Father and know the Son. Or in another summary text in Romans 1:16 we’re told that Paul is not ashamed of the Gospel because it is the power of God unto salvation. It’s not just salvation, it’s the power of God unto salvation and if you read Romans, you will see that in that passage power is expressed by taking someone who is dead in trespasses and sins, an absolute corpse, justifying them , raising them up, giving them a position in which the Spirit of God is in them, so that by chapter 8 they’re walking in the will of God and there’s no need for law, because they’re following what God asks them to do. They’re reconnected to the Father. They’ve come back to life. If we read texts in Luke, what we see is that John, the Baptist prepared the world for this message and the coming of Christ by being given a calling to turn Israel back to her God. What’s interesting, when you read that text, in context- take a look at Luke 1:16-17, you will see that in turning themselves back to God, in the next verse the point is made that fathers are turned back to children and the disobedient are turned to obedience. We tend to think of repentance as something that happens privately between us and God. But the Scripture is reflecting that repentance is something that happens between us and God so that it impacts all the relationships that we have. So much so, that when we come to Luke 3 and John the Baptists is asked: What should we do ?as people enter into the Baptism that he represents. Every answer has to do, not with the person, how they are relating to God, but how the person is relating to their neighbor. What we see is an ethical core, a profundity to the Scripture that says: By relating properly to God, you not only fix that, you fix everything around you, in terms of your relationships. So we issue a plea: Know God, so you can have life. Know God so you can truly love others. It is simple, it is profound. The profound book tells a privileged story, of a privileged people who know why they are here. We tell the story by declaration and we tell it by representation.

Even though we are like the millions around us, we are also different. Different from the inside. The Bible is profound because in its message and through it’s Spirit, it changes us and makes us into something different, something privileged, what the Bible calls saints. We’re not talking about the Bible in abstract, we’re talking about the Bible in practice. The most profound way to present the story  (personally) is by being an audio-visual of what God is about, life lived from the inside out so it shows itself to be engaged with all of life. That’s why we are called it’s ambassadors of the message. That’s the portfolio – showing the new creation by being the new creation and it’s more than an abstraction of theology.

In the Nicene creed, God is powerfully confessed. He is confessed to a certain degree, in the abstract. I love the Nicene creed. We recite it at our church. But, left to itself, abstract theology and teaching can have a hole. You see, there’s not a word in the Nicene creed about how we live. Theology without ethics and spiritual formation is not a theology that really reveals the profundity of Scripture in the new life because life as it was designed to be lived, WAS designed to be lived and to show itself. It has to move past the cover of a super flat culture that might exist if we just play with the iPad. So tell the story, live the story , show by what you say  how profound Scripture is. Reveal it in word and in deed, reveal its reality and show that it is inspired by God by showing how God changes lives. In a world where the Bible is not privileged, the best way to make the case for the Scripture is to call attention to its profound attention to life’s core realities, to live its truth. Privilege is revealed in declared and lived profundity. That is the ultimate assignment and it is a final exam we will all take. We represent our King in the world, we are to take up the call and you shave the privileged role to take this privileged message to point people to the privilege of knowing Him. That message will be found nowhere else. You won’t find it from modern culture and you won’t find it from Seneca. So, believe it, preach it, live it. The message of Scripture is far different from Seneca and it can be summarized in the last verse of the hymn we sang at the beginning of this message:

No power of hell, no scheme of man
Can ever pluck me from His hand
Til He returns or calls me home
Here in the power of Christ I’ll stand.

A Theology of Luke and Acts

God’s Promised Program, Realized for All Nations

Series: Biblical Theology of the New Testament Series

Release Date: 06/04/2012

Synopsis:A Theology of Luke and Acts–the second volume in Zondervan’s Biblical Theology of the New Testament Series–offers an in-depth analysis of these two books. Examining Lukan themes, language, and the books’ context within the Bible, Darrell L. Bock offers an indispensable resource to biblical scholars.  SEE SECOND VIDEO ON THIS PAGE for more. Order here.

Link to Darrell Bock academic books here.

Link to Darrell Bock website here.

Darrell L. Bock on the Gospel and Holy Spirit in Luke and Acts

…and here’s Darrell Bock talking about his new book „A Theology of Luke and Acts”. Leading New Testament scholar Darrell L. Bock, author of „A Theology of Luke and Acts” chats with Mark L. Strauss in this clip (5 of 5) about key topics related to his highly anticipated new work. „A Theology of Luke and Acts” explores the theology of Luke’s gospel and the book of Acts. In his biblical writings, Luke records the story of God working through Jesus to usher in a new era of promise and Spirit-enablement so that the people of God can be God’s people even in the midst of a hostile world. It is a message that still fits the church today. Bock both covers major Lukan themes and sets forth the distinctive contribution of the Luke-Acts collection to the New Testament and the canon of Scripture, providing readers with an in-depth and holistic grasp of Lukan theology in the larger context of the Bible. Find out more: http://www.zondervan.com/Cultures/en-US/Product/ProductDetail.htm?ProdID=com…. Published on Apr 27, 2012 by 

Related articles

Blogosfera Evanghelică

Vizite unicate din Martie 6,2011

free counters

Va multumim ca ne-ati vizitat azi!


România – LIVE webcams de la orase mari