More Thoughts: The Bodily Resurrection

Fleming Rutledge states that, “The preaching of the cross is an announcement of a living reality that continues to transform human existence and human destiny more than two thousand years after it originally occurred”[1]. I completely agree because the cross leads to the resurrection.

Sadly, however, it seems that large segments of Christianity do not.

Recently, I heard a startling statistic that over 40% of professing Christians in a prominent European country did not believe the resurrection of Jesus Christ actually happened. How can this be? Are churches actually teaching this to their congregants? If so, I find this highly disturbing and theologically irresponsible.

If the resurrection did not happen, then why did Jesus ask Mary of Magdalene not to cling to Him; after all, you can’t cling to a thought or a spirit, but you can cling to a physical body (cf. John 20:17). Or what about the record of Jesus inviting Thomas the twin to touch the nail prints in His hands and to put his hand into the gash in His side so that seeing and touching he could believe (cf. John 20:27). And finally, what about His expression of “Peace to you” followed by His patient response to the disciples’ fear of Him by saying:

“Why are you troubled? And why do doubts arise in your hearts? Behold My hands and My feet, that it is I Myself. Handle Me and see, for a spirit does not have flesh and bones as you see I have” (Luke 24:36-39, emphasis mine).

The resurrection did happen and it was a physical resurrection. Jesus was bodily raised from the dead; He even testified to it Himself.

Another thought for consideration is the Holy Spirit’s inspiration in the Apostle Paul regarding salvation found in Romans 10:9:

“That if you confess with your mouth the Lord Jesus and believe in your heart that God raised Him from the dead, you will be saved.”

The word ‘Him’ is the Greek word αύτόϛ (autos) and it means: him.  We would use this word something like this: “Go ask him.” Most likely, when we say that, we’re pointing to: him. We’re not pointing to an ideal or a thought or a spirit; we’re pointing to a human being, a human being in their totality, their total being. Thus, when Jesus was raised from the dead, it was the totality of Jesus; not an essence of Jesus or some ethereal vapor of Jesus, it was the total Jesus, body and all. So, Paul’s statement takes on salvific significance because he is indicating a faith in the bodily resurrection of Jesus Christ. He’s not saying believe in an idea about resurrection; he is testifying to the totality of Jesus being resurrected. That is, he is testifying to the physical reality of the bodily resurrection of Jesus Christ.

So as we approach resurrection Sunday, let’s do so with complete confidence that when we trade traditional expressions of “He is risen,” followed by “He is risen indeed;” we are talking about the totality of Jesus—He is completely raised from the dead in complete victory over death, the satanic realm and even over false teachers of flimsy theology.

The resurrection is also the intersection of history; without the resurrection, there is no salvation; but with the resurrection, lives are not only saved from eternal death, but are being transformed into the likeness of Christ even now (Romans 6:5, Ephesians 4:22-24 and Colossians 2:9).

[1] The Crucifixion: Understanding the Death of Jesus Christ. Grand Rapids: Eerdmans Publishing Co., 2015, Kindle location 213. I highly recommend this book. It is very readable yet highly profound.

Deity of Jesus Part 3: Leaving the Eternal Community

Only when the time was right did Jesus come to earth in incarnate form. I return again to McCready where he reminds the reader that of the Godhead—Father, Son, Holy Spirit—“only the Son has changed his situation in such a way that the term preexistence is helpful.”[1] This is an astounding thought that Jesus “changed his situation.” Changing His situation was a sacrifice that is staggering to comprehend.

Expanding Understanding

The lofty and somewhat circular language is purposeful in reminding us that there are some aspects of God that we just can’t explain because they are beyond the scope of our intellect; the created cannot ever fully explain the Creator (cf. Is. 55:8 & Ro. 9:20-21). For instance, how can something exist before existence? What form was the pre-incarnate Christ in? Did His form change once Earth and Man were created (I ask this since there’s a strong possibility that “the angel of the Lord” was the pre-incarnate Christ)? All of these questions are fascinating and worth further exploration if for no other reason but deepening our love for Jesus and what He accomplished on our behalf.

But now I return to the significance of John 17:5 and grasping that Christ was indeed preexistent. Being preexistent means that He was God and He was no less God in His Incarnation. Therefore, Jesus being God in the form of man is Him truly coming into our world from a beyond-our-understanding-existence. Crabb, similarly struggling with trying to grasp the significance of Christ’s departure from His previous existence, once captured what he thought a conversation was like between Father and Son prior to the incarnation:

‘Father, what you ask is painful beyond description to even contemplate. I cannot imagine what the actual experience will be like of not seeing your face. And yet I am delighted with your plan. It will give me the chance to let people see how wonderful you are. The joy of seeing you glorified makes it worth it all. There is no other way?’

‘No.’[2]

The Eternal Community

Imagine the emotional upheaval Jesus went through to comply with the necessity of taking on the form of a Man. He had indescribable joy in what Crabb refers to as the “Eternal Community.”[3] Along with this joy is perfect harmony with the Father and the Holy Spirit; there was nothing disruptive, painful, or evil. That all changed when Jesus entered the world of Man. Here He was treated in shameful and unspeakable ways. Even today no name draws so much elation or hatred as the Name of Jesus Christ.

So often, and rightly, we recognize Jesus for the incredible sacrifice He gave on our behalf while on the earth, mostly focused on the Passion Week. We cite with pomp and ceremony what Jesus endured at the hands of men. Rarely, however, do we ever hear about the sacrifice Jesus made in leaving His ‘Eternal Community’ to enter humanity on our behalf. Not only that, but He entered humanity in the most vulnerable way: an embryo in the womb. I suggest this because we don’t really understand what Jesus sacrificed by leaving His eternal dwelling, so rather than trying to gain a further understanding of that it so we can teach it to others, we avoid it altogether. I don’t say this to be harsh toward anyone, I have spent much time in the pulpit myself, and I would definitely be intimidated by teaching something that is beyond my understanding; I don’t want to look or sound foolish, but even more, I would not want to say anything theologically inaccurate or dishonoring to Jesus. Still, people need to better understand that Jesus’ sacrifice began long before the Passion Week.

[1]Douglas McCready, He Came Down From Heaven: The preexistence of Christ and the Christian faith (Dower’s Grove, IL: Inter Varsity Press, 2005), pp. 12-13.

[2] Larry Crabb, Connecting: A radical new vision (Nashville, TN: W Publishing Group, 1997), p. 59.

[3] Ibid., p. 58.

Exploring the Deity of Jesus, Part 2

john-1

As we explored last week in Part 1 of Exploring the Deity of Jesus (actually titled Jesus and the Startling Stat, John 17:5 clearly speaks to the preexistence of Jesus Christ. Preexistence itself is a difficult concept to grasp. Since humans have a finite beginning we grope for some sort of previous knowledge or anchor[1] to hang the concept of preexistence from. The most likely and accessible anchor of previous knowledge is that of deity; only a deity or divine being could preexist. What’s more astounding is thinking of the word “world” in John 17:5 to mean “universe” as Mounts attests in his definition of the Greek word kosmos (see footnote #5 from last week). Jesus existed before the universe, which of course means that He existed before anything else ever did. Thinking deeply about this eventually derails our train of logic. Jesus is not below logic but rather the opposite, He defies logic, He transcends it, we could even say that logic resides in Jesus since all things come from Jesus (cf. John 1:3 and Colossians 1:17).

Such thinking either troubles or excites the mind that previously held Jesus as not being God. It was hugely exciting for me; and it still is, but why?

Still Exciting

As briefly explored above, only one “thing” or “power” could be in existence before anything else, and that is God. Nothing and no one created God; He has always been and always will be.  God is infinite. Lewis states that, “If anything is to exist at all, then the Original Thing must be, not a principle nor a generality, much less an ‘ideal’ or a ‘value,’ but an utterly concrete fact.”[2]

Here is where some struggle while others celebrate accepting God as a “concrete fact.” If we are to accept God as such a fact, then we now have a choice to accept Jesus on the same basis or not. Accepting Jesus on the same basis is to proclaim accepting His deity; or stated another way, accepting that Jesus Christ was indeed God in the flesh as Scripture attests to (cf. Is. 7:14 & Mt. 1:23).

After “discovering” this verse, I went back to the Wierwille book to see how he handled it. I was not surprised to find that he did not explore John 17:5 at all. Finding this verse absent in that work was the final exclamation point I needed to verify that I had indeed fallen for a great deception and that it was now time to finally move into accepting and even embracing the deity of Jesus Christ as a concrete fact.  Since then I have put a lot of energy into doing the best I can to properly teach Jesus to any I have opportunity to speak to, this includes to my children, pulpit messages, and coffee shop conversations.

Several other verses also attest to the preexistence of Jesus Christ. The more familiar prologue of the Fourth Gospel is the one most people refer to:

 In the beginning was the Word, and the Word was with God, and the Word was God. He was in the beginning with God. All things were made through Him, and without Him nothing was made that was made. In Him was life … And the Word became flesh and dwelt among us and we beheld His glory, the glory as of the only begotten of the Father, full of grace and truth (John 1:1-4a & 14, NKJV).

 McCready states that this lengthy introduction from the Gospel of John insists that,

 Jesus’ origin and nature are incomprehensible if seen solely in terms of this world. Only when we read it in the light of his pre-incarnate deity does Jesus’ story make sense. … Christ’s preexistence requires that it identify the Word with Jesus, which the prologue does.[3]

 The prologue of John is thick with theological significance. Walvoord comments on the first three verses of John 1 thusly, “If Christ is eternal, it also is obvious that He is the uncaused cause, the self-existent One. As the Creator of all things, He Himself must be uncreated.”[4] Johnson states that,

 The prologue in this case gives explicit expression to the constant assumption behind the deeds and words of Jesus: he acts and speaks as the incarnate expression of God’s speech. As word gives body to thought, so does Jesus give visible expression in the world to the invisible power and presence of God.[5]

 So while the human mind may struggle with the somewhat ethereal concept of preexistence, that is, existence before anything else existed; the same human mind can easily grasp the existence of another human being. The human being is “concrete” in that he is tangible, physical, and visceral; thus, Jesus as the Incarnate God now presents to humanity a tangible example of the “invisible power and presence of God.” Jesus not only embodies or personifies God, He is God.

Another interesting fact that McCready points out is how similar John 1:1 is to Genesis 1:1.[6] I had not thought about this connector before, but I find it profound because in John 1, as indicated above, we see Jesus preexistent and we see Him linked to the Word of God by in fact being the Word that became flesh. Here I’m tempted to dive into more quotes and references, but will instead attempt to coalesce this into my own thinking; after all, this started with my own journey of faith upon realizing my own gross theological error regarding the truth of Jesus Christ.

My Own Words

Only one being can be preexistent and that is God. Scripture clearly establishes that Jesus Himself was preexistent. Therefore, Jesus being preexistent makes Him God. He is God from before the beginning of the world, or of the universe, so He is in fact God and preexistent before time. I say this because I have heard many teachings state that God is either above or outside of time or perhaps both. But the concept of time seems to have been instilled more for Man than for anything else. We see time first expressed in Genesis by way of measuring the lights in the sky (cf. Gen. 1:5). I find this relevant because Jesus existed in some pre-incarnate/preexistent form even before time. The finite human brain cannot comprehend what existed before existence, but one thing we know from Scripture is that whatever it was, Jesus was there. In fact, the opening verses of John 1 indicate that all things were made through Him; so not only was He there but He was also apparently the initiator of it.

While it may sound somewhat confusing and a little circular, the point I’m trying to make is that Jesus was, is, and always will be; He is the same yesterday, today, and forever; He is the Alpha and the Omega, the beginning and the end (cf. Heb. 13: 8 and Rev. 1:11 & 22:13). He is not a god in time, but the God of time and all that came before it and all that will come after it.

In Part 3 next we’ll look a little more closely at the Incarnate Jesus.

 

[1] David P. Ausubel, The Acquisition and Retention of Knowledge: A cognitive view (Dordrecht, The Netherlands: Kluwer Academic Publishers, 2000), pp. 8 & 101.

[2] C. S. Lewis, Miracles (New York, NY: Macmillian, 1960), p. 87.

[3] Douglas McCready, He Came Down From Heaven: The preexistence of Christ and the Christian faith (Dower’s Grove, IL: Inter Varsity Press, 2005), p. 140.

[4]John F. Walvoord, Jesus Christ Our Lord (Chicago, IL: The Moody Bible Institute of Chicago, 1969), p. 28.

[5] Luke Timothy Johnson, The Writings of the New Testament, 3rd ed. (Minneapolis, MN: Fortress Press, 2010), Kindle loc. 8014.

[6] McCready, p. 141.

 

 

 

Jesus and the Startling Stat

According to a survey by LifeWay Research and Ligonier Ministries and referenced in the November 2016 issue of Christianity Today, 71% of professing Christians apparently do not believe in the deity of Jesus Christ. The survey statement responded to is: “Jesus is the first and greatest being created by God.” Respondents had three possible responses: 1) Agree, 2) Don’t Know, and, 3) Disagree. Seventy-one percent agreed. The article rightly refers to this as one of “our favorite heresies.” God is not a created being and therefore, Jesus as God with us, is God in the flesh (see Matthew 1:23, Isaiah 7:14, Hebrews 1:3) and is not a created being but is instead, ever-existent.

This is a startling statistic; especially when the “un-deification” of Jesus is typically a common ploy of cults. To un-deify Jesus minimizes His entire ministry, including removing Him from the throne of Heaven and thereby from the throne of our own lives. Once this throne is vacated, anything can then move onto that throne. Such things as the cult itself can hop onto the throne as can materialism, greed, self-worship or something of even more depraved nature.

The main question, however, is why so many professing Christians are confused on the deity of Christ? Are church pulpits not teaching it? Or are pulpits filled with pastors that themselves teach against it? Is it rampant biblical illiteracy? It’s more than likely a combination of all of these elements; still, the statistic is sad and startling.

I’m sensitive to this because I ignorantly spent years as part of a cult (The Way International) that vehemently taught against Jesus’ deity. God worked through a lovely young woman to wake me up to my error in believing this heresy, and since then, I have strived to help people better grasp the truth that Jesus is God.

Now that the first day of Advent 2016 is here, my hope is that as we celebrate the birth Christ and eagerly await His return, and that we do so with a little deeper understanding who Jesus is.

Such a deeper understanding began for me with John 17:5.

“And now, O Father, glorify Me together with Yourself, with the glory which I had with You before the world was” (John 17:5, NKJV).[1]

This Scripture is very different than what the cult taught. Compare John 17:5 to what I had read in years past from Wierwille, “I am saying that Jesus Christ is not God, but the Son of God. They are not co-eternal.”[2] Thus was the crossroads of faith confronting me over a decade ago as I realized I had been part of a cult founded by Wierwille. These two quotes placed together evoke a profound sense of tension for the person that truly wants to follow and honor God, is Jesus Christ God or not?

I will assume as a basic tenet that the inerrancy of Scripture is held by both the writer and reader of this post and state that misunderstandings rest with wrong learning or poor personal interpretation. For instance, as in my case, a logical but ignorant person could be easily fooled by the often repeated Scriptural phrase of Jesus being the Son of God. Many can indeed conclude that a son and a father are two separate entities; they may share similar characteristics due to genetic connections and familial socialization[3], but the similarities do not indicate they are the same person. Hence, it is easy to see how a person unfamiliar with all references toward Jesus could confuse Him as being completely separate from God. Such was my case.

However, in the spring of 2002, after exiting the cult, I was fervently praying one Saturday morning for God to help me understand the truth about Jesus. In that same hour I “stumbled” across John 17:5. This verse was transformational for me primarily due to one word: world. The word in the Greek is kosmos and can be defined as “orderly arrangement … the world”[4] or “world, universe, humankind.”[5] That one word nested within the context of the entire chapter indicates that, “the whole verse is about a past-tense experience Jesus actually had.”[6]

The verse is not referring to some mystical foreknowledge, because Jesus would not have been aware of such foreknowledge because that foreknowledge would have rested solely with God and therefore would not be directly accessible via Jesus’ own memory. What’s more, “Jesus’ statement that he enjoyed divine glory before the creation certainly presumes a personal preexistence; it also implies an essential relationship with God, not merely a functional one.”[7] The Expositor’s Bible comments thusly:

The glory which He prayed for now was a conscious, living glory; He did not wish to become extinct or to be absorbed in the Divine being; He meant to continue and did continue in actual, personal, living existence. This was the glory He prayed for, and this therefore must also have been the glory He had before the world was.[8]

Walvoord even states that in John 17:5 “Christ speaks of His memory of the glory of heaven prior to His incarnation as an evidence for His preexistence.”[9] Finally, all this indicates that “Jesus Christ is, at the inmost principle of his being, true God, from whom he came as the eternal, not temporal, Son.”[10]

And, of course, there is much more information validating the deity of Jesus Christ. But that will have to wait until Part 2.

[1] New King James Version Study Bible, (Nashville, TN: Tommy Nelson, Inc., 1997), p. 1799.

[2] Victor Paul Wierwille, Jesus Christ is Not God (New Knoxville, OH: American Christian Press, 1981), p. 5.

[3] Peter Berger and Thomas Luckman, The Social Construction of Reality: A treatise in the sociology of knowledge (New York, NY: Doubleday, 1966), pp. 58-60.

[4] New Strong’s Concise Dictionary of the Words in the Greek Testament (Nashville, TN: Thomas Nelson Publishers, Inc, 1995), p. 51

[5] William D. Mounce, Basics of Biblical Greek (Grand Rapids, MI: Zondervan, 2003), p. 428.

[6] Craig Kuhn, From Cult to Christ (Maitland, FL: Xulon, 2007), p. 58.

[7] Douglas McCready, He Came Down From Heaven: The preexistence of Christ and the Christian faith (Dower’s Grove, IL: Inter Varsity Press, 2005), p. 152.

[8] W. Robertson Nicoll, ed., The Expositor’s Bible, Vol. V., (New York, NY: Wilbur B. Ketchcam, no date), p. 250.

[9] John F. Walvoord, Jesus Christ Our Lord (Chicago, IL: The Moody Bible Institute of Chicago, 1969), p. 26.

[10] Samuel J. Mikolaski, “The Theology of the New Testament,” in The Expositor’s Bible Commentary, Vol. 1., ed. Frank E. Gaebelein (Grand Rapids, MI: Zondervan, 1979), p. 464.

I’m Accepted and the Big Decision

I received notice last Thursday that I have been accepted into the Doctor of Ministry program in Corban University’s School of Ministry! My areas of study will be Christian Theology and Apologetics. I’m quite excited by this because it helps to move me just a little closer to my dream second career. Yes, even in my early (actually, mid-) fifties, I still have dreams. No, not of retirement on some remote beach or hidden cabin in Montana (even though each has its own appeal!), but to enter academia.

 

Where It Began

This all began about thirty minutes before my Master’s Degree commencement ceremony last April. Two of my professors asked me to consider very seriously submitting an application to the program for 2017. I noted their suggestion and figured that 2017 meant the beginning of the academic year in August, more than a year away. Well, as it happens, the doctorate academic year doesn’t begin in August, it begins in January; like the January that’s less than two months from now.

I didn’t know this until I received an email in late September from one of the professors, the Director of the School of Ministry, confirming the invitation to submit an application in time for the beginning of the year. Then a week later I received an official letter repeating the invitation once again.

Was God trying to tell me something?  I wasn’t sure even though I have a longing to

pile_of_books

Yep, theology books!

continue pursuing such study. As weird as it may sound, I consider study to be a form of worship; that’s why I put so much effort into to getting the best grades possible.  And in seeking opportunities to share (or teach) what I’m learning. I love it! God is fathomless and yet we still have the privilege and, frankly, the responsibility to seek after our infinite God.

 

Another thought pattern guiding this decision is how to best pass on what I’ve learned. How can I leave the best legacy possible or, colloquially speaking, how can I best pass the torch onto the next generation?

Interestingly, the answer is found in Numbers chapter 11. Granted, the children of Israel were not in good standing with God at this time, but God still had mercy on them and on Moses—he appointed to Moses a body of seventy leaders (elders) to assist with leading the people.

 

Old Testament Learning in 2016

So Moses went out and told the people the words of the Lord [that He would feed them], and he gathered the seventy men of the elders of the people and placed them around the tabernacle. Then the Lord came down in the cloud, and spoke to him and took of the Spirit that was upon him, and placed the same upon the seventy elders

—Numbers 11:24-25a

Hamilton has an interesting commentary on this, one I had not noticed before:

“It is as if Moses has more than enough ‘Spirit’ to share. His own portion of Spirit is not thereby reduced, any more than one candle loses any of its flame when it lights another candle.”[1]

This quote really stuck with me. First off, I’ve been told that if I want to become a pastor that it will be difficult because of my age. Now that smacks of age discrimination and besides, if God really calls me to it, it will happen. And I’ve had a few scoffers about my decision to pursue a Doctorate. Still, that’s where Janey and I feel God is leading us. Plus, God could use that vehicle for passing onto others what I’m learning. But I’m not yet passing the torch, or am I? Truth be told, I am not really ready to pass my torch to anyone yet. That phrase bothers me and seems more like capitulating to the idea that I have no more to contribute for advancing God’s Kingdom.

But, we learn something different from the Book of Numbers. God gives opportunities to share our torches. As the quote suggests, I can keep my torch lit but at the same time share it with others. Perhaps this is the vision of teaching and the idea of passing, or rather, sharing our torches before the time comes when we really do hand it onto others to run the races set before them.

So as I’m heading toward what the world calls the twilight of life, maybe I’m really heading to the limelight. No, not the limelight of stages, movie sets, or fame; but to the limelight of God’s call on my life. Maybe I’m not yet in the fast lane for God but more in the middle lane. Could it be that God will be using the Doctorate studies to shift my life into a fast lane?

As the old phrase goes, “Only time will tell.” But I intend to make the best of the time God is giving me, because I know better than anyone that God owes me nothing; yet, He still showers grace, mercy and opportunities on me and my family.

[1] Victor P. Hamilton, Handbook on the Pentateuch: Genesis, Exodus, Leviticus, Numbers, Deuteronomy, 2 ed. (2005). Grand Rapids: Baker Books, p. 324.

Vulnerable Furniture

We had Spring Cleaning yesterday. I know, we’re heading into winter, but we need to weed stuff out of the house in the last vestiges of good weather. One of the things carted off was an old cabinet thing of my Grandpa’s. It was ugly, beat up, and only marginally functional; but it was Grandpa’s.

All day Janey and I toiled over boxes of stuff (actually, junk), old pictures in broken frames and a bazillion Lego pieces. But looming off in the fringes of darkness was…the cabinet!

“Soooooo is this going to go to the Goodwill,” asked Janey.

“Uh…I gotta go finish off this other box.”

Beyond just the cabinet is that for some reason I’ve been feeling a bit odd, a bit, well, vulnerable. I don’t really know why. I’m happy with work. Janey and I are doing great. But I think it’s that we’re on the verge of making a big decision, one that will ripple significantly through our lives for the foreseeable future. It brings with it long-term commitment and dreams; dreams of a second career and more advancement of God’s Kingdom on earth.

The decision entails risk but so many good things never happen because the risk is feared and therefore avoided. Right now, depending on how things go, we’re planning on going for it, risk and all. We both firmly believe God is leading us into this direction. Still, butterflies are flittering around in the old stomach region and they always bring with them a fluttering sense of vulnerability.

 

And The Point…

But what’s this have to do with the beat up, old cabinet? Well, perhaps because the cabinet symbolizes in some weird psychological way a safer time in my life. A time when others made the big decisions and I just came along for the ride. If things worked out, great; if they didn’t, it wasn’t my fault and I didn’t have to fix it.

Oddly, though, the Apostle Paul never instructs us to hold onto the past. Instead, he said reach for the future and forget the past.

Brethren, I do not count myself to have apprehended; but one thing I do, forgetting those things which are behind and reaching forward to those things which are ahead. I press toward the goal for the prize of the upward call of God in Christ Jesus.

—Philippians 3:13-14

Janey even said something like that, but it was after I decided she could take it to Goodwill.

Horizon.jpg

Ever looming horizon. 

When she got home she said she was proud of me for letting go of the past to make more room for our future. And it’s interesting, while Paul says that there’s one thing that he does; that one thing actually has two components to it: he forgets the past while reaching forward. So I guess in a way, the old cabinet also symbolizes letting go of a material thing to instead reach forward to the goal God has set in front of us. Hopefully someone who loves to refinish old beat up stuff will pick it up. But meanwhile, Janey and I will continue pressing forward toward a new goal, a new horizon, a new journey.

Original Sin’s Origin

Apple_Bite

Sin. The word evokes a myriad of responses in people. You’re probably feeling some emotions right now. Maybe you’re thinking of your sins or thinking that you don’t have sin or are afraid I’m going to get “all-preachy.” Well, I’m not going to wax preachy, even though I have ample experience with sin, because I want to briefly explore the origin of the so-called “original sin.”

 

Origin…where?

Through most of my life, I have heard the phrase original sin as referring to the fall of humanity documented in Genesis 3:1-7. Often times children’s books use this phrase as do some theology books I’ve read. I may be splitting hairs, but Genesis 3 depicts humanity’s first sin, but, to my recent surprise, it is not depicting the original sin.

Maybe you already knew this, but the original sin occurred in Heaven. As Anthony Hoekema states, “sin did not originate in the world of human beings but in the world of spirits” (Created in God’s Image, 1994, p. 122). This understanding never really occurred to me until sometime earlier this year. But it makes sense; how could Satan tempt Adam to sin if he was not already acquainted with it? It’s hard to spring a trap when unfamiliar with it; but once there’s familiarity, setting and springing the trap becomes easier.

 

Citations, please…

So where does the Bible document this original sin? The Book of Isaiah documents the fall of Lucifer in 14:12-21. The name Lucifer means “day star” but he became Satan which means “accuser, adversary”, after his rebellion against God. One interesting aspect in this section of Scripture is Lucifer quoted as saying, “I will ascend into heaven, I will exalt my throne above the throne of God; I will also sit on the mount of the congregation” (v. 13, emphasis mine). While there are other meaty aspects in this section, the emphasis I call out here is on the nature of self-worship, self-aggrandizement; in a word: pride.

Revelation 12:7-12 speaks to Satan, the post-sin name for Lucifer, being thrown out of Heaven by Michael and his angels. Verse 9 says, “the great dragon was cast out, the serpent of old, called the Devil and Satan, who deceives the whole world.” This same Satan, the deceiver of the world, is the one that shows up in Genesis 3 deceiving humanity into disobeying God. And he’s still deceiving humanity today.

 

So what…

Having a deeper understanding of the actual origin of sin will help us be more aware of it in our own lives. Whenever we are drawn to elevating ourselves and our desires above God, we are sinning. As I ponder this and look at the wide work of sin in my own life, much of it swirls around that pesky little-g god of “self.”

Even in Genesis 3 we see this because Satan fooled humanity into thinking that it could become like God. How much does this still hold true in our current era? How strong is the temptation of ‘self’ in our own lives?

As we ask these questions with a fuller understanding of the origin of these temptations, we will be better equipped to lean more deeply into God by way of the indwelling Holy Spirit strengthening us to withstand these temptations (see Ephesians 6:10-18). But not recognizing them runs the risk of driving our lives deeper into their deceptive mire and empty promises.

 

Next week…

Next week we’ll look at the image of God in humanity and what part of it was tarnished when humanity fell in the Garden of Eden. In the meantime, feel free to leave me a comment; just please keep them civil and constructive.  Oh, by the way, Genesis 3 says nothing about an apple!