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網上牧師雜誌 – 中文版(繁體), TCh Ed, Issue 40 2021 年 夏季

A ministry of…

作者: Roger Pascoe博士, 主席,
郵箱: [email protected]

I. 加強講解式講道
傳講希伯來詩歌(第一部分)

讓我對詩歌和體裁做一些簡短的評論以開始這篇文章。顯然,詩篇屬於詩歌,按照更寬泛的標準劃分,智慧書(約伯記、箴言、傳道書以及雅歌)也都屬於詩歌。當然,按同樣的標準來分,很多詩篇也屬於智慧書的範疇。所以,根據體裁劃分的時候,都會有交叉重疊。就像Kaiser所說,“將近三分之一的舊約和一些驚人數量的新約都屬於詩歌體” 。(My Heart is Stirred, in Walter Kaiser and Moises Silva, An Introduction to Biblical Hermeneutics, 86)

按著寬泛的劃分標準看一下舊約的詩歌,也就是包含所有的智慧書。這些詩歌通常被劃分為“文集”,不同於律法書(妥拉)和先知書,在正典中位於這兩者之間。因此,正典的結構尊重和體現了文集與律法書、先知書之間迥然不同的風格和內容。“文集中所包含的…這些書顯明了它們與律法、先知書的關係—它們既不是律法書也不是先知書。事實上,雖然文集和律法書、先知書有許多相似的地方,但是它們的世界觀截然不同”。(C. Hassell Bullock, Preaching the Poetic Literature in Handbook of Contemporary Preaching, ed. Michael Duduit, 293)

雖然詩篇的目的和主要作用一直被用於禮拜儀式(敬拜歌唱、哀痛等),但是它們既然被包含在正典裡面,我們就有權來傳講,而不僅僅是敬拜歌唱。畢竟,它們包含了很深的理論,也說明了不論是以歌唱來敬拜還是講道來敬拜,都是對神的恰當回應。

但不論怎樣,我們都要確切地認識到,詩歌的風格要求我們在詮釋和講道的時候反映出它特殊的體裁。我們需要在整個詩篇的背景和神學理論下來理解它們。“詩篇是…一本讚美的書,頌揚神,我們的造物主和救贖主,通過律法書,通過在歷史中啟示自己,給了以色列新生命的可能以及應該如何過他們的生活的指示” (William Dumbrell, The Faith of Israel, 212, 被引用於Graeme Goldsworthy, Preaching the Whole Bible as Christian Scripture, 200)。

因此整個詩篇的主題是救贖,集中於神(他是所立之約的百姓的偉大君王)以及他在歷史中的救贖作為。就像Graeme Goldsworthy寫的,“傳道人需要不斷地將他的聽眾帶回到以福音為中心的對神的認識上” (Preaching the Whole Bible as Christian Scripture, 201)。

那麼,對於基督徒教會來說,什麼才是恰當地運用詩篇?顯然,可以像聖經裡那樣使用它們,即作為一本歌唱的書,作為原始聽眾對神的回應,為了神的救贖讚美他,這對我們來說也是恰當的,我們也應該如此回應神。新約作者和耶穌自己都大量引用了詩篇,來預言耶穌,以及作為他們神學理論的來源和支持。比如,保羅在羅馬書3:10-18中引用詩篇來說明人類的罪惡。(詩篇在新約中的引用多於其他任何舊約書籍,共計直接和間接的引用共計約350處)。

顯然,救贖(基督的死和復活)以及它對人類的影響,或義人得救或惡人定罪(就像詩篇1所顯示的),是詩篇的偉大主題。

下面讓我們來看看詩篇,它作為希伯來詩歌的體裁。

A.詩篇的類型

這裡有不同類型的詩篇,比如教誨的(比如詩篇1);救贖主的(比如詩篇2);神的創造(比如詩篇19);哀哭的(比如詩篇22);救贖的歷史(比如詩篇78);讚美的(比如詩篇96)。

B.它們修辭的目的和功能

詩篇是希伯來詩歌,反映了詩歌的文學結構及其與之相關的手法。就像Tom Long說的,“最終形成詩篇的,裡面的每一篇,就像Patrick D. Miller, Jr.說的,‘在信仰團體(猶太人和基督徒)的敬拜中不斷發揮著廣泛地作用‛” (Thomas Long, Preaching the Literary Forms of the Bible, 44, 引用於 Patrick D. Miller, Jr., Interpreting the Psalms, 20).。

就像戲劇一樣,詩篇的文學作用也是喚起人們的情感和想像。它能夠超越理性,引起內心深刻的回應。詩歌改變我們的想法和感受,不是通過堆砌我們不知道的事實或有說服力的論證,而是通過在我們想像中深刻和關鍵的地方進行微妙的調節。Long以詩篇42:1為例,“神啊,我的心切慕你,如鹿切慕溪水”。濃縮的話語在我們的腦海中擴展成一副巨大的圖畫,然後詩人將這副圖畫和我們的屬靈實際聯繫起來,也就是我們與神之間的關係。

詩篇不僅僅在深刻的、親密的、虔誠的層面上(比如禱告、默想神),而且也在實踐的牧養層面上(比如葬禮、婚禮、慶典、疾病、失望等)對我們說話。在這些場合,詩篇的話既有當代的新鮮感符合當時的場合,但也具有傳統的形式和可重複性.“詩篇中包含了憤怒、放棄和失望,不僅說明了信仰的生活裡會有這樣的情緒,而且這樣的經歷是重複的、可預測和預料的”(Long, 46)

C.它們的修辭結構

詩篇的形式緊湊、簡潔、強烈,詞語的使用也不同于其他的文學形式,這些都是詩本身的特點。就像Robert Alter說的,“詩通過聲音、圖像、文字、節奏、句法、主題、思想的複雜聯繫系統而運作,是一種傳達強烈意義,有時是相互矛盾的意義的工具,這些意義是不容易通過其他形式的話語表達的” (Robert Alter, The Art of Biblical Poetry, 113, 引用於 Long, Preaching and the Literary Forms, 47)。

可能詩篇中最主要的修辭結構是並列。並列在詩篇中是那麼有說服力和重要。McQuilkin說道,我們“利用希伯來詩歌的並列來洞察意義…希伯來詩的重要特徵是上一行和下一行或者上一個部分和下一個部分之間思想上的一致或者說並列” (Robertson McQuilkin, Understanding and Applying the Bible, 199)。換種說法,並列是文學手法的一種,即詩中給出一行(A),接著給出下一行(B),而B和A兩部分在內容上有聯繫。這種聯繫主要通過三種方式來實現:

1. 同義平行—B重複A中相似的思想,沒有很大區別。比如:

a) 詩73:1, (A)神實在恩待正直的人…(B)恩待清心的人。

b) 箴 1:20, (A)智慧在街市上呼喊…(B)在寬闊處發聲

c) 創. 4:23, (A)亞大、洗拉,聽我的聲音… (B)拉麥的妻子細聽我的話語

d) 路 1:46b-47a, (A)我心尊主為大… (B)我靈以神我的救主為樂

2.對立的平行—B的思想與A中的思想對立或相反。比如

Prov. 10:1, (A)智慧之子使父親快樂… (B)愚昧之子使母親擔憂。

Prov. 15:2, (A)智慧人的舌善發知識…(B)愚昧人的舌發出愚昧。

3.合成的平行—B中的思想延伸、提高、增加了A中的思想或者使A中的思想更清晰。比如:

Ps. 22:2, (A)我的神啊,我白日呼求,你不應允… (B)夜間呼求,並不住聲。

Isa. 55:6-7, (A)當趁耶和華可尋找的時候尋找他…(B)相近的時候求告他(55:6); and (A)惡人當離棄自己的道路…(B)不義的人當除掉自己的意念(55:7)

這上面的每一種形式的平行都出現在,比如詩篇1中。敬虔人的特徵在第一句中通過合成的平行得到加強;在第二句中,通過對立的平行與不義的人形成對比。詩篇接著展開了一幅有力的畫面:義人就像一棵栽在水旁的樹,而惡人就像易被吹散的糠秕。詩篇描寫義人的空間比描寫不義人的空間大得多,因此通過這種方式,作者間接地揭示了他的觀點即我們應該像誰,這個觀點在詩篇的末尾明確地說明了。

總而言之,Long指出,“這首詩篇的修辭效果,在讀者或者聽者的心裡創造了兩種截然不同的活動氛圍。一個是充滿了瘋狂的、絕望的、沒有方向的運動,很快就會失敗。另外一個是一個智慧的人思考律法書所有的安穩的、堅定的、冷靜的、富有安靜和強有力的行為。一篇關於這首詩的有效的講道不僅要描述這種對比,而且要在聽眾中再次形成這種視覺和情感影響” (Long, 51)。

D.它們的文學手法

讓我指出兩點,

1.象徵 –比如 箴言11:22, “婦女美貌而無見識…如同金環戴在豬鼻子上。”

2.形象化比喻。我們怎麼知道詩人在使用修辭手法而不是按字面意思表達呢?讓我給你三個標準:

(a)主語和謂語不匹配—比如“神是我們的磐石”

(b) 描寫主語動作的謂語,在現實世界是不可能的—比如“大山拍掌歡呼”

(c)詩人給出了戲劇性的重點、加強的感覺、值得記憶的東西。修辭的類型包括明喻、暗喻、比喻、寓言、反諷等。

在下一期的雜誌中,我會從對詩篇理論性的分析(詩篇結構)轉向實踐,研究關於詩歌講道的一些方面。

II.加強聖經化領導
“和好的職分,第一部分:與人和好(哥後5:18-21)”

這是我根據保羅在哥林多後書的教導,所寫的一系列關於聖經化牧養領導文章的繼續。您可以按此順序在本雜誌的以下版本中閱讀本系列的其他文章:2013春,2021夏,2013夏,2013秋,2014冬,2021春。

已經闡述了牧養工作的各個基本方面—事奉中的信心,真正事奉的本質,事奉的動力—使徒保羅現在將這些從實際的層面上與我們聯繫起來。注意下面的觀察…

1.和好的職分應用於我們(5:18a)。對於那些已經成為“基督裡新造的人”,一個新的時代已經開始了。“舊事已過,都變成新的”(5:17b。神是這一巨大的、具有歷史性轉變的源頭。“一切都是出於神”(5:18a。那位在起初創造了天地萬有的神,也是在基督裡重新創造我們成為“新造的人” 的神。就像創造是神自己做成的,基督裡的再創造也是神籍著耶穌基督自己做成的(參考提前2:5;約14:6;徒4:12)。

但是並不止於此。神不但在基督裡給了我們全新的形象,而且他籍著基督使我們與他和好”(5:18a。我們在基督裡被神重新創造必然導致我們在基督裡與神和好。這兩點是一致的—我們被神重新創造和我們與神和好。

因此,和好是在基督裡成為新造的重要組成部分,因為一旦我們成為新造,我們就得到從神而來的新生命,因此也與神和好。罪不再是我們與神之間關係的障礙。那個有罪生命,使我們成為神的仇敵,悖逆的兒子等(弗2:1-3),已經死了。我們已經從死裡復活,有新生的樣式(羅6:4).我們與神之間關係,之前是破碎的(即有罪的受造物對比聖潔的神),現在已經藉著基督的死,與神和好了(羅5:10;弗2:13’)。

儘管最初因為人犯罪破壞了與神之間的關係,但是神是全能的、慈愛的,在過去的永恆中,構思了救贖的計畫,以至於,藉著他兒子的死,“使人知道他自己為義,也稱信耶穌的人為義”(羅3:26)。那位最初以主權創造了我們的神,也以主權重新創造了我們(弗2:10),使我們與他和好(羅5:10;歌1:21)。

2. 和好的職分託付於我們(5:18b-19)。我們已經在基督裡成為新造的人,籍著基督與神和好,他就將“勸人與他和好的職分賜給我們”(5:18c。那些已經與神和好的人,神就將“和好的職分”這個極大的特權賜給他們。我們在基督裡與神和好成為我們事奉的基礎和動力。只有那些與神和好的人才被賜予這個和好的職分去傳揚和好的資訊,使其他的人能夠與神和好,也與彼此和好。

簡單地說,這就是我們被賜予,也是被呼召的職分。是盛在瓦器裡,也是瓦器裡產生的珍寶。這是榮耀的新約的職分,與神和好的資訊,“這就是神在基督裡叫世人與自己和好”(19a)。

現在 保羅詳述5:18。神不僅“籍著基督”(基督是和好的中保),而且“在基督裡”與我們和好—即神與基督合一。基督做的,也就是神做的。與人和好是三位一體的神的聯合行動,他們總是有合一的思想、目的和行動。

此外,和好的範疇從“我們”擴展到世界——“這就是神在基督裡叫世人與自己和好”(5:19a。神在基督裡的和好不僅使“與我們”和好成為可能,而且“與世人”和好成為可能。保羅指的是整個世界,通過使用代詞“他們的”“他們”,而不是“我們”(5:16,18),得到了加強—不將他們的過犯歸到他們身上”(19b)。這不是說全世界每個人都得到救贖(見我的文章哥後5:14-17,本雜誌39期)而是說和好的可能臨到全世界—過去,現在和將來。過去,神提供和完成了世界與自己和好的唯一根基,也就是基督以及他十字架上的工作。現在,神與所有接受他的救恩以及和好道理的人和好,也就是蒙揀選的聖徒。將來,在世界的末了,神會叫萬物和自己和好。“都是照他自己所預定的美意要照所安排的,在日期滿足的時候,使天上地上一切所有的,都在基督裡面同歸於一”(弗1:1;參考歌1:20

總之,5:18-19的論證是這樣的:神 “使我們(基督裡新造的人)與他和好(5:18a),得到救贖接著他“將勸人與他和好的職分賜給我們”(5:18b),這就是“神在基督裡叫世人與自己和好,不將他們的過犯歸到他們身上,並且將這和好的道理託付了我們” 5:19)。

那與神和好的人,得著新約“和好的職分”(5:18b,這職分是與神“和好的道理”(5:19b所宣佈的。這是神所委託給我們的—他已經把要宣講的資訊和話交托我們。這是我們的職分!和好的好消息即神在基督裡籍著他在十字架上所成就的事,他已經交托給我們去傳講。顯然,這說明我們的職分是一個宣講的職分,它與十字架上和好的工作本身有著相同的範疇——即普遍性。

3. 我們宣講和好的職分(5:20-21)。“所以,我們做基督的使者,就好像神籍我們勸你們一般。我們替基督求你們與神和好”(5:20。在和好的職分裡,我們這些已經籍著耶穌基督與神和好的人是“基督的使者”

那麼,這個和好的職分該如何執行呢?它的執行方式就像大使執行職責一樣。大使是他的國家政府或者元首在另一個國家的外交代表。他向被派遣國的政府或君王傳達他所代表的政府或君主的立場或願望。

我們是“基督的使者”。我們是他在世界的代表,被授予權柄替他傳講他的信息。我們是他在這個世界的聲音,“神籍我們勸你們。當我們作為基督的使者,通過勸人與神和好,履行我們的職分,宣講和好的資訊,實際上是神籍著我們說話,因為我們宣講的資訊來自於他的話,我們被他授權,被他的靈賜予能力。

因此,保羅把傳道等同於神的話。當我們忠心地傳講託付於我們的資訊,實際上神在籍著我們勸人。這是道成肉身的傳講,我們傳講的真理通過我們體現出來,神也籍著我們顯明自己。事奉不是像一份工作獨立於我們。事奉是我們的不可或缺一部分,是我們的個性、品格、行為和本質的重要組成部分。這就是為什麼宣講神在基督裡和通過基督所做的事是如此個人和充滿熱誠的事情

因此,當我們講道的時候,我們實際上在“勸/懇求”。我們不是像在演講或對話中那樣說話,而是懇求人們,就好像他們的生命取決於它,因為他們的生命確實取決於它。 “我們替基督求你們”,說話行事就像基督委派到這個世界的使者,“與神和好”。

“勸/懇求”這些詞本身帶有急切、熱忱、關心、勸說的意思。這也是我們職分要具備的特點,向迷失的人傳講他們迫切需要聽到的資訊,之所以緊迫是(1)因為能夠聽到資訊而相信的時間是短促的;(2)因為拒絕相信的人會有審判臨到他們。所以我們職責就是告訴人們,他們如何與神和好,即因著基督為我們受死並從死裡復活(5:14-15)。

雖然這一段的主旨是我們向不信的人宣講和好的資訊(參考5:11,14-15,19),但是神自己的百姓也需要這個資訊,不只是迷失的人(見6:1-2)。神的百姓需要不斷地與神和好,不是因為他們失去救恩,而是因為他們往往因著自己行為、說話、思想違背神的旨意而失去與神的友誼,與神的合一。神的百姓有的時候會墮落,生活得不像基督徒。我們替基督對他們宣講和好的資訊,使這樣的人能夠回轉到神面前,在成聖的道路上不斷進步。

.如果人們與神和好的基礎和方法不為人所知,那麼懇求他們與神和好又有什麼益處呢?所以,我們不僅需要勸他們與神和好(也就是經歷救贖而和好),我們也需要向他們解釋之所以能和好的基礎——即因為“神使那無罪的,替我們成為罪,好叫我們在他裡面成為神的義”(5:21.那些在基督裡成為新造的人,已經得到救贖與神和好,他們的罪不再算到他們自己的頭上,而是算在基督的頭上(參考5:21)。神使那無罪的(參考4:15;7:26;彼前2:22;約一3:5)“替我們成為罪”。換句話說,神因我們的罪所起的公義和忿怒,倒在基督身上,而不是我們。“他為我們的過犯受害,為我們的罪孽壓傷。因他受的刑罰,我們得平安;因他受的鞭傷,我們得醫治”(賽53:5。基督是“一次被獻,擔當了多人的罪”(來9:28

注意,並不是說神使基督成為罪人或者有罪的。斷然不是!就像 Philip Hughes說的,“認為基督是有罪的或者成為一個罪人,將會推翻救贖的根基,因為救贖要求一個完全無罪的人以死代替有罪的人類。但是神使基督成為,這是說神—父使他無罪的兒子,為了我們,成為他忿怒和審判的物件,以至於在十字架上,世界的罪在基督裡得到審判並除去” (Philip Hughes, The Second Epistle to the Corinthians, NICNT, 213)。

就像基督並沒有成為一個罪人或者有罪的,所以我們也沒有成為義。而是我們“在他裡面成為神的義”。神的義歸於我們。我們收到他的義,並且被稱為義(即稱義),但是我們並沒有成為義,因為我們仍然有能力犯罪並時不時犯罪。注意,我們的義(我們因此與神和好)是“在他裡面”。我們被包裹在他的裡面,在基督的死和復活上與他聯合。我們的生命在他裡面。我們的希望在他裡面。神看我們在基督裡成為完全——“因為他如何,我們在這世上也如何”(約一4:17)。不論如何,論到我們站在神的面前(與我們狀況的不同相反),我們都被看做且被算為“基督的義”,所以我們不再被定罪,因為我們“在基督耶穌裡”(羅8:1)

基督是唯一能使與神和好成為可能的人,因為惟有他是無罪的,惟有他能夠為我們的罪獻上挽回祭,蒙神的喜悅(參照太3:17;17:5)。只有一個完全的人能夠替代我們,一個不完全的有罪的人的生命並不能滿足神聖潔的要求,因為神要求罪人死亡—“惟有犯罪的,他必死亡”(結18:20。只有一個擁有無罪生命的,自身不需要與神和好的人才能夠,而且也願意獻出他自己的生命成為我們在神面前的替代—他取代了我們的位置,為我們而死,為了我們的益處,也就是使我們能夠與神和好。

他為我們成為罪,其目的是“…我們在他裡面成為神的義。”這樣交換就完成了。他為我們成為罪,而我們在他裡面稱義。這就是我們有時候所說的雙重的歸罪。那些接收和好資訊的人,他們的罪歸到基督身上(通過在十字架上償還我們的罪債,基督為我們成為罪),而基督的義歸到他們(我們在他裡面成為神的義),好處是我們在基督裡被神看做完全的。就像彼得說的,“他被掛在木頭上,親身擔當了我們的罪,使我們既然在罪上死,就得以在義上活”(彼前2:24;參考羅4:6;哥前1:30;彼前3:18)。這個偉大的交換,使神“自己為義,也稱信耶穌的人為義” (羅3:26)成為可能。

所以,可以看出,我們能夠與神和好的基礎和途徑是基督在十字架上替代的、自我犧牲的、贖罪的死,這樣的死使得有罪的人類的罪惡有可能被洗淨,站在神面前被饒恕並在基督裡成為新造的人,得以稱義。

這是福音所帶來的奇妙的改變。一句話,這就是福音。這是神使和好的職分、福音成為可能的基礎和方式—即通過基督替代的死。我們傳講的是何等地資訊!這是一個何等的交換!難怪我們,作為“基督的使者”,必須勸人接受她!

結語

、這就是我們的牧養事工,“和好的職分:人的和好”(哥後5:18-21)。傳講這個資訊,是我們作為神話語的傳道人和基督教會領袖的責任。這個和好的資訊已經應用於我們(5:18a),託付於我們(5:18b-19),我們要來傳講(5:20-21)。你傳講這個資訊嗎?別人通過你的事工知道怎樣與神和好嗎?別人是否因你的事工,藉著神的兒子與神和好?

III. 講道大綱

題目:像耶穌學習,第一部分,打敗試探

主題:為了打敗試探,我們需要用神的話來武裝自己

要點1:我們需要為面對試探做好裝備

1a) …順服神的話(3:13-15)

1b) …被聖靈膏抹(3:16)

1c) …得到父神的肯定/祝福(3:17)

要點2:我們需要做好準備抵擋試探

2a)撒旦攻擊神的宣告和供應(14:3-4)

2b)撒旦攻擊神的能力和保護(14:5-7)

2c)撒旦攻擊神的目的和計畫(4:8-10)

Related Topics: Pastors

5. The Greatest Birth Announcement Ever: Unto Us A Son Is Given (Luke 1:26-38)

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In this Christmas sermon we will see that the virgin birth of Jesus is the fulfillment of Isaiah 9:6-7. Our thesis for this sermon is that the truth of Messiah’s birth should conceive in us an appreciation for the sovereignty of God. Notice here the contrast of places where and people to whom the birth announcement of Jesus was made…

First, the birth announcement of Jesus does not take place where you would expect. It takes place in the region of Galilee - not in Judea, the centre of the promised land. Galilee was a territory overrun by Gentiles and was governed by Herod under whose government pagan temples were erected. Galilee was, therefore, despised by Judea, but it was to Galilee that the angel Gabriel was sent.

It takes place in the city of Nazareth - not Jerusalem, the city of the great king. Nazareth was set on a hillside at the foot of which ran the highway from Tyre and Sidon to Jerusalem, carrying Greek travelers and merchants and Jewish priests, many of whom would have lodged in Nazareth. With such a transient population, Nazareth became a corrupt town, a despised town. The contempt with which Nazareth was viewed was expressed by Nathanael when he asked, “Can anything good come out of Nazareth?” (Jn. 1:46).

It takes place in the privacy of Mary’s home. This was the place to which “the angel Gabriel was sent by God” (1:26) with the good news of the birth of the Son of God - not to the temple, the very dwelling place of God.

So, the birth announcement of Jesus does not take place where you would expect. And…

Second, the birth announcement of Jesus is not delivered to whom you would expect. The person to whom the angel Gabriel declared this good news was “a virgin engaged to a man named Joseph... The virgin’s name was Mary” (1:27) – not to the high priest, or to the governor of the land.

In summary, the contrasts between the birth announcement of John the Baptist (Luke 1:5-25) and the birth announcement of Jesus (Luke 1:26-38) could not be more obvious as to the places where they were made and the people to whom they were delivered. John’s birth announcement was in a public place, whereas Jesus’ birth announcement was made in private. John’s birth announcement was to an aged priest, whereas Jesus’ birth announcement was to a young woman. John’s birth announcement was in the revered temple, whereas Jesus’ birth announcement was in a despised town. John’s birth announcement prophesied of his greatness and power (1:15, 17), whereas Jesus’ announcement was marked by lowliness and meekness.

“The angel Gabriel was sent by God to a town in Galilee called Nazareth, to a virgin engaged to a man named Joseph, of the house of David. The virgin’s name was Mary” (1:26-27). Mary was a virgin who was engaged (betrothed) to Joseph. Betrothal was as binding as a marriage contract in that Mary had entered into a formal, witnessed agreement with Joseph, and he had probably paid a dowry (financial gift) indicating his sincerity and commitment, but they were not yet married. Mary legally belonged to Joseph, which is why she is referred to as his wife, but the wedding would not take place until 1 year after the betrothal, at which time she would go to live with him.

Notice now the intimacy, manner and content of this momentous birth announcement…

I. The Angelic Salutation Of God’s Sovereignly Bestowed Favor (1:28-29)

“The angel came to her and said, ‘Greetings, favored woman! The Lord is with you (1:28a). Mary was the recipient of God’s gracious favor. She is highly favored for the Lord was with her – i.e. she lived in the presence of God. Such is the high privilege and divine intimacy of the virgin Mary.

This is a word of encouragement and comfort that God was with her now and throughout what the angel is about to reveal. She lived in a corrupt, despised town but she kept herself from its impurities. Thus, because of her character, the favor of God was on her.

While we do not agree with the Roman Catholics’ veneration of Mary (1) that she was conceived without sin, (2) that she is held up as an object of worship, (3) that she is to be prayed to as a mediator between God and man on a par with Christ himself. Yet at the same time, we must admit that she was favored by God above all other women to be the mother of the Messiah. This was arguably the most coveted role of all for all Jewish women of all time, to be chosen by God to be the mother of our Lord.

Many women were in the messianic line, like Ruth and Rahab and Tamar and Bathsheba, but Mary was the “favored” one. One woman brought sin and death into the world at the beginning and one woman brought eternal life and light into the world at the birth of Christ. No wonder Mary is called a “favored woman”. But let us also remember that to the woman who said to Jesus: “Blessed is the womb that bore you and the one who nursed you!” (Lk. 11:27), Jesus replied, “Rather, blessed are those who hear the word of God and keep it” (Lk. 11:28). That is a far greater blessing, for it has eternal reward. To “hear the word of God and keep it” means that you repent and believe the gospel, that you become a disciple of Christ, that such a relationship is more intimate and enduring than any family relationship, for Jesus said, “Whoever does the will of God is my brother and sister and mother” (Mk. 3:35). To become a follower of Jesus is to enter into a saving and eternal relationship with God.

Following the angel Gabriel’s announcement, Mary “was deeply troubled by this statement” (1:29a) - not troubled at the presence of the angel but at what he said. She is perplexed as she tries to grasp what is happening. She is perplexed specifically about the angel’s greeting. She is “wondering what kind of greeting this could be” (1:29b). What is God about to do?

Why would God bestow his gracious favor on her? God would bestow his gracious favor on her simply because that was His sovereign choice. Oh, we recognize Mary’s humble simplicity and selfless character, which undoubtedly were prerequisites for God’s favor. But ultimately, it was God’s sovereign choice to bestow his favor on her. Remember our thesis: The truth of Messiah’s birth should conceive in us an appreciation for the sovereignty of God.

Mary was chosen by God to be the mother of our Lord. Eve was the mother of all living; Mary was the mother of the Messiah. Eve gave birth to a murderer; Mary would give birth to the Redeemer. Hidden in the recesses of despised Nazareth, this beautiful young woman was set apart by God for this very purpose.

“The Lord is with you” (1:28b). God has always had his chosen servants, often the least likely in the most obscure places. And in the town of Nazareth, God comes to this simple, humble woman who evidently was walking in communion with God.

Such is the angelic salutation of God’s sovereignly bestowed favor. Then...

II. The Angelic Proclamation Of God’s Sovereignly Fulfilled Promises (1:30-34)

The angel addresses Mary’s evident fear with a repeated word of encouragement: “Do not be afraid, Mary, for you have found favor with God” (1:30). This is why she can be calm, at peace, unafraid – because she has been graciously-favored by God. “Favor” is God’s gracious choice of someone through whom God does something special. “Favor” is what God does for someone out of his good pleasure. God’s favor is sovereignly bestowed - you can’t earn it and you can’t buy it. But why does the angel state this fact in 1:28 and also in 1:30?

First, the angel surely knew that the amazing news he was about to deliver required that he affirm Mary in her special place of God’s grace and favor. There was no other way to explain what he is about to say.

Second, the angel seems to anticipate Mary’s unspoken question, “Why me?” The answer is, “Because you have received God’s gracious favor. God has sovereignly set you apart for such a time and purpose as this. God has sovereignly chosen you. You are graciously favored by God.”

There is third reason why the angel repeats this statement. Here in 1:30, the favor of God is not on Mary because of who she was (as in 1:28), but because of what she would do. She had found gracious favor “with (lit. alongside, by the side of) God.” It wasn’t simply that God was with her as in 1:28, wonderful as that is, but that she had found grace “by the side of God” – i.e. in the fellowship of God, in such intimacy with God. She was in step and in communion with God. Thus, his gracious favor rested on her.

Then, the angel announces the birth of Jesus (1:31-33). This is the most glorious, yet mysterious, news ever declared. It is the purpose for which Mary had been chosen: “Now listen: You will conceive and give birth to a son” (1:31a). The long-awaited fulfillment of Isaiah’s declaration has come: “For a child will be born for us, a son will be given to us” (Isa. 9:6). God is sovereignly fulfilling his promise made 700 years before.

“…and you will name him Jesus (1:31b). He would have the same name as the Hebrew name, Joshua. The connection with Joshua of the O.T. is clear. This Jesus who is to be born to Mary would be the fulfillment of the O.T. type in Joshua. Joshua was born in Egypt to save God’s people from slavery. He was born to bring hope to the hopeless, freedom to the slaves.

The angel now explains the person of Jesus: “He will be great” (1:32a). He would be inherently great; none like him before or since. He will sit on the throne of a great and eternal kingdom (1:33). John would be “great in the sight of the Lord” (1:15) but Jesus would simply be “great” in his own right. “He will be great” because he will be a great Saviour, because he has wrought so great salvation, because he is our great High Priest, because he will reign as our great King. “…and will be called the Son of the Most High (1:32b), just as Isaiah said, “a Son will be given to us.” He always was “the Son of the Most High” before he was born - one in essence with the Father (though distinct in person), the eternal Son of God, the one who enjoys an eternal relationship with God. But now he would also become known as such on earth among those who believe. He is to be recognized and worshipped in the church as “the Son of the Most High,” the Son of God himself. This phrase described a regal figure – a king was to be born, a regal son, the Messiah himself.

So the angel announces the birth of Jesus, explains the person of Jesus and ...

Then the angel explains the mission of Jesus. 32 The Lord God will give him the throne of his father David. 33 He will reign over the house of Jacob forever, and his kingdom will have no end” (1:32c-33). Isaiah also said, “The dominion will be vast, and its prosperity will never end. He will reign on the throne of David and over his kingdom, to establish and sustain it with justice and righteousness from now on and forever” (Isa. 9:7). God is about to sovereignly fulfill his promise made to Isaiah. Not only is Jesus a potentate in his person but he will be majestic in his mission.

The time to which this prophecy relates is still future when Jesus, the great King, will take his rightful place over his people. Here there is a strong allusion to 2 Sam 7:12-16. In Jesus God sovereignly fulfills his promise to David – the promise of an eternal throne. Jesus’ kingdom would not be limited to the people of Israel, to the house of Jacob, to the nation who served under king David. His kingdom would be so much greater in scope and power and it would be everlasting in its duration. This is the kingdom rule of the promised Davidic son, great David’s greater Son. Jesus will be the fulfillment of all the Jewish hopes throughout all the years for a divine Ruler and Redeemer. The promised Davidic king is coming to his own and though they will reject him yet his reign will be forever – “his kingdom will have no end.”

Nothing can stop Jesus’ kingdom reign – not even crucifixion. His reign would become visible at his ascension and the sending of the Spirit in Acts 2, but the full manifestation of his kingdom reign is still future. All the kingdoms of the world will dissolve before his great and awesome kingdom and this conquering King. All the great empires and dynasties of history (Assyrian, Babylonian, Persian, Greek, Roman, Spanish, British, the Chinese dynasty, and the Russian empire) will be nothing in comparison to the worldwide kingdom of God.

Jesus’ kingdom will be all-powerful and eternal – “no end.” To His authority every knee will bow and every tongue confess that Jesus Christ is Lord Phil. 2:10-11). In that day, the kingdom of this world will become the kingdom of our Lord and of his Christ and he will reign forever and ever (Rev. 11:15). And all this is announced at the birth of Jesus and is included and anticipated in our celebration of Christmas.

The angel’s mysterious announcement generates...

Mary’s monumental question (1:34). “How can this be, since I have not had sexual relations with a man?” Though she does not doubt the validity of the angel’s announcement, she questions how this can take place since she is a virgin. This is beyond her comprehension and experience and all the laws of nature. Biologically this cannot happen in her virgin state. And yet the angel’s announcement indicates an immediate conception and a birth taking place prior to Mary’s marriage.

The very question that atheists and liberals raise today to argue against the virgin birth was first asked by Mary. The difference is that atheists challenge the fact of the virgin birth but Mary was asking about the method. How is it possible for a woman to bear a child when she has not had a sexual relationship with a man?

The angelic proclamation of God’s sovereignly fulfilled promises (1:30-34) is supported by...

III. The Angelic Explanation Of God’s Sovereignly Life-giving Power (1:35-38)

Mary’s question has two aspects – biological and moral. First, the angel answers the biological question: “How can this be?” The explanation is that “The Holy Spirit will come upon you, and the power of the Most High will overshadow you” (1:35a). The conception will take place by direct, divine intervention, not through normal biological means. “That’s how this can be, Mary! The Holy Spirit who was active in creation will be instrumental in your conception.” The Spirit who gives life will act in creative power to produce a child in a virgin. The One who created the world out of nothing will create life in a virgin’s womb. This is the sovereign work of God.

The “Holy Spirit will overshadow you,” envelop you as in a cloud where there will be no human observation or interference. You can’t explain this but it makes full sense to the renewed mind, that this was the only way for the Messiah to be born. Though this conception is beyond our ability to understand yet we believe and accept that this is the way (1) the Word was made flesh (Jn. 1:14), (2) a body was prepared for Him (Heb. 10:5), (3) He shared in flesh and blood like us (Heb. 2:14), and (4) He was made of a woman (Gal. 4:4). To try to explain how such a conception came about is beyond us; it is a divine mystery, the mystery of the incarnation.

So, this answers the first question, the biological question of how a virgin could conceive without the sexual co-operation of a man. But, what about the second question, the moral question? Now the angel answers the moral question: “How can this be?” Corollary issues that are inherent in this question are: How could the very Son of God be born and escape the moral depravity of original sin? How can the Messiah be born of a woman without having a sin-nature?

Without being asked overtly, the angel answers this moral question. Mary had asked the biological “how” question and the angel answered that: “The Holy Spirit will come upon you.” And voluntarily the angel also answers the moral question, the question that theologians would ask through the centuries. The answer is this: “The Holy Spirit will come upon you, and the power of the Most High will overshadow you. Therefore, the Holy One to be born will be called the Son of God (1:35). The very same act by which the biological issue will be dealt with would also deal with the moral issue.

A direct consequence of Mary conceiving through the overshadowing of the Holy Spirit would be that the child thus conceived would be “the Holy One.” The child thus conceived would be preserved from having a sinful human nature. He would be the very sinless “Son of God.” The same act of God that would cause the procreation would also preserve the child from contamination. The Holy Spirit’s role is evident at every step in the work of redemption. Here at Jesus’ incarnation and later at the atonement, where through the eternal Spirit Jesus offered himself without spot to God (Heb. 9:14). Then, at the resurrection when He was made alive by the Spirit (1 Pet. 3:18). And now, as the present Comforter, the Spirit of truth (Jn. 14:17).

Praise God that, as Christians, we have been born again and given new life by the same Holy Spirit. We are empowered to live for God by the Holy Spirit. We are able to understand the Bible because of the illumination of the Holy Spirit. And we are sanctified by the Holy Spirit.

“That Holy One” indicates that Jesus would be set apart for God. He would be sinless from conception. He is the very Son of God, “the Son of the Most High.” He is the Davidic deliverer, the Messiah. Jesus is uniquely from God, sovereignly conceived by the power of the Holy Spirit upon a virgin, and, therefore, sinless. Jesus would not be formed in the womb by the union of a women’s egg and a man’s sperm and thus be born with a human sinful nature. The Holy Spirit would supernaturally implant the child in Mary’s womb so that the one to be born would be “the Holy One… the Son of God.” Remember: The truth of Messiah’s birth should conceive in us an appreciation for the sovereignty of God.

If there were questions still lingering in Mary’s mind, they are unexpressed. But the angel seems to anticipate them, answering them with a confirming sign. Though Mary does not ask for a sign, one is graciously given. “And consider your relative Elizabeth—even she has conceived a son in her old age, and this is the sixth month for her who was called childless” (1:36). Notice the contrast here between John and Jesus. John is older than Jesus, but Jesus is superior. John’s birth is astounding, but Jesus’ birth is miraculous. John’s mother conceived in her old-age childlessness, but Jesus’ mother conceived in her youthful virginity.

It’s as if the angel says: “Do you wonder how this can be, Mary? Do you need help processing all of this, Mary? Well, your relative, Elizabeth – you remember, the one who has been barren all these years, the one who is now past her child-bearing age? Something miraculous has also happened to her, Mary. She has conceived a son and is already 6 months pregnant, despite her old age and life-long barrenness.”

Isn’t this an incredible act of God’s gracious favor toward Mary, that He would give visible, tangible evidence of his supernatural, reproductive power? The God who can cause a barren old woman to conceive can surely cause a young virgin to also conceive – “For nothing will be impossible with God” (1:37). Thus, the angel affirms God’s sovereign power to make both a barren old lady and a young virgin pregnant.

This should quell all doubts about the incarnation. We don’t understand it but God accomplished it! We may think it impossible but with God nothing is impossible. Here is the antidote for all doubts and fears and questions: “Nothing is impossible with God.” Science couldn’t bring this about, philosophy can’t explain it, but God did it.

We need to be convinced of the sovereign, life-giving power of God to do what is far beyond anything we can ask or think. We need to remember that the truth of Messiah’s birth should conceive in us an appreciation for the sovereignty of God, for with God nothing is impossible. The One who created the world from nothing caused a virgin to conceive by the Holy Spirit. Nothing is too hard for God, for which reason (1) there is no sin so bad that cannot be forgiven; (2) there is no heart so hard that cannot be softened; (3) there is no person so distant from God who cannot be brought near; (4) there is no trial so heavy that it cannot be sustained; (5) there is no promise so great that it cannot be fulfilled; (6) there is no barrier so strong that it cannot be overcome. For the Bible reminds us that “My grace is sufficient for you” (2 Cor. 12:9); and “If God is for us, who is against us?” ( Rom. 8:31). Well should we declare, “Thanks be to God for his indescribable gift” (2 Cor. 9:15).

Let this principle, enunciated at Jesus’ incarnation, be continually before us. Let us take hold of it. Nothing is too hard for God! Someone has said, “Faith never rests so calmly and peacefully as when it lays its head on the pillow of God’s omnipotence” (Ryle, Luke, 29). God knows our frame; he remembers that we are dust, and he graciously upholds our faith as He did with Mary here.

In response to the angels’ explanation is Mary’s acceptance of God’s will. “See, I am the Lord’s servant,” said Mary. “May it happen to me as you have said” (1:38). These have to be some of the most precious words in the Bible. Mary willingly and immediately accepts and submits to God’s will, expressed in the angelic announcement, with total surrender, with complete submission, with full acceptance, with unquestioning obedience, with spectacular humility. It’s as though she says, “I don’t understand this. I’ve never experienced this before. I don't know why God would choose me. But nonetheless, let it take place just as you have said. I know this isn’t going to be easy. I know I will suffer from ridicule and shame. But nevertheless, may it happen to me in accordance with your word.”

We think of the honour it afforded her but what about the difficulties and challenges and shame? - the difficulties of her relationship with Joseph, the damage to her reputation, the rejection by the community, the test of Mary’s faith, the seeming impossibility that a virgin could conceive, that she could conceive by the Holy Spirit, that she would give birth to the Messiah. But despite this, Mary does not object or question. Instead, she accepts the honour along with all the difficult consequences. She submits to Gabriel’s announcement as “the Lord’s servant.” That’s how she viewed herself. This was her role – to serve God no matter what. She is God’s maidservant and thus she accepts and obeys God’s wishes. God can do with her as he wishes, despite all the potential difficulties that might come. She will take the risk. She will walk hand-in-hand with God. “‘May it happen to me as you have said’ - may it come to pass, just as you described it. I’m ready and willing to take on the task. I am God’s maidservant. May his word and will be fulfilled in me.”

May we be so willing to accept and submit to God’s will, to go where he leads, to do what he bids, to be who he wants us to be, no matter what. Let us bring captive every thought to the obedience of Christ. Let us be willing to say: “Here am I, send me... May it happen to me as you have said.”

Final Remarks

This then is the announcement and explanation of the birth of Jesus - the Child whom Isaiah said would be born, the Son who would be given, the One whose shoulders would bear the full weight of his government, the One whose government will bring peace without end, the One who will bring peace and justice forever, the One who would be born to a young virgin by the overshadowing power of the Holy Spirit, the “Wonderful Counselor, Mighty God, Eternal Father, Prince of Peace” (Isa. 9:6). This is the One who was conceived supernaturally, lived powerfully, died ignominiously, rose again victoriously, and is coming again majestically.

This is the child of whom Isaiah and Luke both spoke. And Luke’s record of Jesus’ birth - that is ridiculed by scientists, scoffed at by philosophers, and compromised by liberals - is the only rational explanation, one that is understood only by those who are born of God. You can’t explain it by naturalism, humanism, post-modernism, or rationalism. The Child who was born at Christmas is the coming King. The Son who was given at Christmas is the Saviour of sinners. He is the mighty God who is coming again to rule in righteousness. May we look for him at every moment, watching and waiting.

Related Topics: Christmas

6. It’s A Boy! God Keeps His Word (Luke 1:57-80)

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In his book, Growing Deep in the Christian Life, Chuck Swindoll writes,

“History tells us that early in the nineteenth century the whole world was watching with bated breath the campaigns of Napoleon. There was talk everywhere of marches, invasions, battles, and bloodshed as the French dictator pushed his way through Europe. Babies were born during that time. But who had time to think about babies or to care about cradles and nurseries when the international scene was as tumultuous as it was? Nevertheless, between Trafalgar and Waterloo there stole into this world a veritable host of heroes whose lives were destined to shape all of humanity. But again, I ask who had time to think about babies while Napoleon was on the move?

“Well, someone should have.

“Let’s take the year 1809. Internationally, everyone was looking at Austria, because that was where blood was flowing freely. In one campaign after another that year, Napoleon was sweeping through Austria. Nobody cared about babies in 1809. But when you check the record, you realize the world was overlooking some terribly significant births.

“Take, for example, William Gladstone. Gladstone was destined to become one of the finest statesmen that England ever produced. In that same year Alfred Tennyson was born to an obscure minister and his wife. Tennyson would one day greatly affect the literary world in a marked manner. Oliver Wendell Holmes was born in Cambridge, Mass., in 1809. And not far away in Boston, Edgar Allen Poe began his eventful, albeit tragic, life. It was also in that same year - 1809 - that a physician named Darwin and his wife named their child Charles Robert. And it was that same year that the cries of a newborn infant could be heard from a rugged log cabin in Hardin County, Kentucky. The baby’s name? Abraham Lincoln.

“If there had been news broadcasts at that time, I’m certain these words would have been heard: ‘The destiny of the world is being shaped on an Austrian battlefield today.’ Or was it?

“Funny, only a handful of history buffs today could name even two or three of the Austrian campaigns. Looking back, you and I realize that history was actually being shaped in the cradles of England and America as young mothers held in their arms the shakers and the movers of the future. No one could deny that 1809 was, in fact, the genesis of an era.

“The same could be said of the time when Jesus of Nazareth was born. No one in the entire Roman Empire could have cared less about the birth of that Jewish infant in Bethlehem. Rome ruled the world. That’s where history was being made! Or was it?” (Growing Deep in the Christian Life, Charles Swindoll, 121-122).

Luke is careful in his gospel to give us historical facts. The fact is that the history of the world did not centre on Rome but on the birth of a baby in Bethlehem. And the precursor of the birth of Jesus was the birth of another baby - John the Baptist. In an event that seemed so terribly insignificant to the world, God acted in history to put to shame the things that to the world seemed so highly important.

Our subject in this sermon is: “The significance of the birth of John the Baptist, the forerunner of Jesus.” And the primary theological point of this message is that the coming of the Messiah fills us with comfort and hope.

We begin with the birth of John the Baptist, Messiah’s forerunner ...

I. The Birth Of Messiah’s Forerunner Produces A Powerful Reaction (1:57-66)

First, there is the reaction of joy at God’s great mercy (1:57-58). For Elizabeth the waiting wasn’t just 9 months but a lifetime. She and her husband, Zechariah, never dreamed that they would have a child, for they were both old and Elizabeth had been unable to conceive – she was barren. But just as God had promised Abraham and his barren wife Sarah that they would have a son in their old age, so he had promised Elizabeth and Zechariah. And now, exactly in accordance with the angel’s promise (1:13f.) “the time had come for Elizabeth to give birth, and she had a son. Then her neighbors and relatives heard that the Lord had shown her his great mercy, and they rejoiced with her” (1:58). The birth of a baby is cause enough in itself for joy, but this was no ordinary birth and no ordinary baby. No wonder Elizabeth’s neighbors and relatives rejoiced with her.

First, they rejoiced because “It’s a boy! God keeps his word.” The announcement by the angel Gabriel (1:11-17) to Zechariah had come true. That was very special and particularly since this would be the only child they would have to continue the family name.

Secondly, they rejoiced because the Lord had shown mercy to Elizabeth (1:58). God had acted supernaturally to cause an old man and a barren woman to conceive and bring forth a baby. This was the Lord’s mercy!

Thirdly, they rejoiced because this child would have a unique role in God’s long looked-for redemption.

First, there is the reaction of joy at God’s great mercy. Then…

Second, there is the reaction of amazement at God’s choice of name (1:59-63). On the day of circumcision (1:59), it was customary to name the child. All the neighbors and relatives assumed that he would be called by his father’s name, according to their tradition. But Elizabeth said, “No! He will be called John” (1:60). After scolding her for choosing a name that wasn’t in the family line, they appealed to Zechariah. Because he had been made mute by the angel Gabriel for not believing his announcement that they would have a child (1:20), Zechariah wrote out his answer: “His name is John” (1:63).

Notice, he does not say “His name will be John,” but “His name is John.” It’s already settled; it’s already agreed; there is no debate. “And they were all amazed” (1:63). The reaction of joy at God’s mercy to Elizabeth is followed by the reaction of amazement at God’s choice of name (cf. 1:13).

So, first there is the reaction of joy at God’s great mercy. Second there is the reaction of amazement at God’s choice of name. And then…

Third, there is the reaction of fear at God’s powerful act (1:64-66). The neighbors and relatives couldn’t get over the fact that Elizabeth had had a baby, that the baby’s name was John, and that Zechariah was able to speak again (1:13, 20). An older barren woman gives birth – that’s cause for joy! The angel’s choice of name - that’s cause for amazement! But the restoration of Zechariah’s speech - that’s cause for fear!

As the news of what had happened spread throughout the region “fear came on all those who lived around them and all these things were being talked about throughout the hill country of Judea (1:65). God was powerfully at work. They had seen it and heard it. They had seen God’s power in the miraculous birth of this baby and they had heard some very strange things that day.

When God acts powerfully it generates fear. That’s what the work of God does, it incites fear - fear because we are conscious of being in God’s presence; fear because God reveals his majesty and sovereignty; fear because of God’s power and what he can do; fear because of our own powerlessness, finiteness, and sinfulness in contrast to the presence of the all-powerful, infinite, and holy God.

If you are a Christian, you should feel holy fear - the fear that drives us to him in reverence and worship; the fear of our own unworthiness of his favor and presence; the fear of failing him through sin and disobedience.

And if you’re not a Christian, you should fear him because you are still in your sins. And unless you repent, you are under his wrath and will perish. Unless you repent, you will stand before him as your judge. If you don't fear God, may God have mercy on you.

The birth of Messiah’s forerunner produces varied reactions – the reaction of joy at God’s mercy, the reaction of amazement at God’s choice of name, the reaction of fear at God’s powerful act. And, then …

Fourth, there is the reaction of questioning about God’s future plans (1:66). The realization that God was at work in the life of this child caused them to fear and ponder and wonder and question: “What then will this child become?” (1:66). If this was the impact that God had caused at John’s birth, what would God do in him and through him when he grows up? Just as God was powerfully at work at his birth, so he would be powerfully at work in his life. “For, indeed, the Lord’s hand was with him” (1:66). God was already working in his life, blessing and guiding.

So then, the birth of Messiah’s forerunner produces a powerful reaction. Then notice secondly …

II. The Advent Of Messiah Himself Produces A Prophetic Song (1:67-79)

Immediately, upon his expression of faith in obeying the angel by naming his son John, Zechariah is able to speak again and the first words he speaks are words of praise to God. Notice that Zechariah did not rebel against God’s discipline. He had been unable to speak for 9 months because of his unbelief at the word of the angel, yet when he recovers his speech, he immediately praises God! His affliction had deepened and reinforced his faith! Though he had to learn the ways of God the hard way, yet he did not turn his back on God or become angry at God.

Sometimes God’s chastisement seems hard and we might have the tendency to rebel against God. Isn’t it true, that in times when God is dealing with us, there might be the tendency to kick against God? Those are the times when we might entertain questions like (1) Does God really love me? (2) Why would God do this to me? (3) What’s the point in following God if this is what it entails?

In fact, God disciplines us precisely because he loves us, “for the Lord disciplines the one he loves and punishes every son he receives” (Heb. 12:6). None of us likes being disciplined – “No discipline seems enjoyable at the time, but painful. Later on, however, it yields the peaceful fruit of righteousness to those who have been trained by it” (Heb. 12:11). When we are disciplined by God, he wants us to learn from the experience, to mature, and go forward.

As soon as Zechariah is able to speak again, he utters a prophetic song of praise to God (1:67), at the end of which he answers the question, “What then will this child become?”

1. It’s a prophetic song of praise for what God has promised in the past - salvation for his people (1:68-75). “Blessed is the Lord, the God of Israel” (1:68a). This praise of God is based on what Zechariah knows. He knows from the pronouncement of the angel (1:15-17) that this child is the forerunner of the Messiah. Therefore, he knows that the time of Messiah has come. And, therefore, he knows that the time of their redemption has come.

God keeps his word. God has “visited and provided redemption for his people” (1:68). The idea of “visitation” is not a Sunday afternoon cup of tea or a drop-in celebration of a 50th wedding anniversary. No! God has “visited his people” means that he has seen the plight of his people and he is coming down in sovereign grace to redeem them, for he is the God who sees, who hears, and who acts.

Notice that Mary in her magnificat (1:46-55) praises the God who acts but Zechariah praises the acts of God - God is acting on their behalf. Even though redemption at that moment was still future, it is now in motion and is absolutely sure so that Zechariah speaks of it has having already taken place. Just as God saw the bondage of his people in Egypt and came down to deliver them through Moses (Ex. 3:7-8), so here the birth of John the Baptist is the signal that God once more is about to deliver his people through the second Moses, the Messiah.

The central act of God that Zechariah celebrates here is God’s redemption of his people, and he focuses on what God has done in the past, the present, and the future.

As to what God has promised in the past (1:68-75), Zechariah looks back to the saving acts of God in history and his prophetic song is structured around what he knows from history. From history, he knows with absolute certainty that the source of these saving acts is “the God of Israel” (1:68a), that the plan of these saving acts is that God “has visited and provided redemption for his people” (1:68b), that the provision of these saving acts is that God “has raised up a horn of salvation for us” (1:69), that the purpose of these saving acts is the “salvation (of His people) from our enemies and from the hand of those who hate us (1:71). That’s what Zechariah knows from history.

Salvation, then, is the fulfillment of prophecy, the fulfillment of God’s promises in the past. God has “visited and provided redemption for his people” (1:68b) in his Son, the Messiah. He has made provision for the salvation of his people in that he has “raised up a horn of salvation” (1:69) as prophesied by David in 2 Sam. 22:3. A “horn” is the symbol of an animal’s strength. The rhinoceros is one of the largest and most powerful vegetarian mammals on earth today. One of its outstanding characteristics is its powerful horn. No obstacles get in the way of a 3 ton snorting rhinoceros charging at speeds of up to 30 mph. The “horn of salvation” refers to the saving power of the Messiah in the deliverance of his people – nothing can withstand him. This victorious, all-powerful King of the lineage of David will set Israel free “just as he spoke by the mouth of his holy prophets in ancient times” (1:70).

God has not forgotten his promises -72 He has dealt mercifully with our ancestors and remembered his holy covenant— 73 the oath that he swore to our father Abraham” (1:72-73). to make of him a great nation so that we “having been rescued from the hand of our enemies, would serve him without fear” (1:74). God keeps his word!

Redemption is God’s means to an end, to deliver his people from opposition so that they could freely serve God “without fear, in holiness and righteousness (74b-75a). For Zechariah this was utopia, the coming of the Messiah that would give them the freedom to serve and worship God, to serve as priests of God “in holiness and righteousness” (cf. 1 Pet. 2:9), to be consecrated to God “in his presence all our days” (1:75b) – not just 2 weeks each year as Zechariah and the other priests served in the temple.

And isn't this the purpose of our salvation to serve God all the days of our lives in holiness and righteousness? The sequence is: God redeems us from our sins and we serve him the rest of our days. We have been saved to serve! And the moral aspect of our serving God is “in holiness and righteousness.”

So, the advent of Messiah produces a prophetic song. First, it’s a prophetic song of praise for what God has promised in the past – salvation for his people (1:68-75). Then…

2. It’s a prophetic song of celebration of what God is doing in the present - a special child has been born (1:76-77). Zechariah now turns from addressing God to addressing the child. In the present, after 400 years of silence, God is intervening in world history by miraculously bringing into the world this child, John, whose mission would be “a prophet of the Most High” (1:76).

This child, who at that very moment probably lay asleep, undisturbed, inactive in his mother’s arms, has a marvelous future that the angel had foretold. And it is to that future role that Zechariah now refers.

This child is the last of the O.T. prophets, the one who “will go before the Lord
to prepare his ways” (1:76), the one who will “give his people knowledge of salvation
through the forgiveness of their sins (1:77). True salvation is not found in deliverance from political or religious enemies but in “the forgiveness of sins.” This is the “knowledge of salvation” that John would proclaim - not salvation through armed rebellion against Roman oppressors but salvation through repentance and remission of sins. John’s role was to prepare the way for the Messiah, not by inciting the people to insurrection but by awakening them to the consciousness of sin and to the desire for salvation from sin. Those who turned to God in repentance and faith through our Lord Jesus Christ have their sins forgiven, all of which is expressed in the confessional act of baptism.

Sin, not physical enemies, is the yoke that enslaves us, the yoke from which we so desperately need deliverance. The basic, underlying bondage of the human race is neither political oppression, nor psychological preoccupations, nor physical addictions, nor religious rituals. It’s the enslavement to sin. And the only deliverance that is of any lasting benefit is to have the power of sin in our lives broken through the redemption that is in Christ Jesus.

So then, the advent of Messiah produces a prophetic song. First, it’s a prophetic song of praise for what God has promised in the past – salvation for his people (1:68-75). Second, it’s a prophetic song of celebration of what God is doing in the present – a special child has been born, the forerunner of the Messiah. Then…

3. It’s a prophetic song of anticipation of what God will do in the future – he will save his people (1:78-79). The motivating force behind our deliverance from sin is “God’s merciful compassion” (1:78a). The term “God’s merciful compassion” literally means “the bowels of our God.” In Hebrew terminology, the bowels were the deepest, most intimate, and most compassionate part of the human being. So, the expression “the bowels of our God” connotes the compassion of God that comes from the core of his being, from deep inner anguish. The bowels of God’s mercy is the root cause for God sending his Son to be our Saviour. It is the love of God shown out in the gift of his Son. It is “God’s merciful compassion” which is manifested and fully told out in Jesus, “the dawn from on high who will visit us” (1:78b), the Messiah, that Light from heaven which has to come into the world, showing us the way to God.

God’s love is displayed in his mercy, which is operative in salvation, which is made effective through repentance, which results in forgiveness and remission of sins. God’s heart is tender, compassionate, and merciful such that he withholds the judgement that we deserve and provides a way of escape through salvation in Jesus Christ.

That’s the miracle of Christmas, isn’t it? Because at Christmas, God set in motion our redemption by sending his one and only Son to be born of a virgin, fully human and fully God. From his birth in a manger to his death on a cross, God was extending his tender mercy toward us by revealing his love for us and accomplishing our redemption. On the cross, Jesus paid the penalty for our sins so that by believing in him we could be set free from the penalty of sin, the power of sin, the pleasure of sin, and, ultimately, the presence of sin. And that is certainly cause for a song of praise and celebration as we remember what God has done and anticipate what He is yet to do.

God’s purpose for Israel was always that, through her, light would come to us, Gentiles, “the people walking in darkness” who would see a “great light” (Isa. 9:2). We who were “excluded from the citizenship of Israel, and foreigners to the covenants of promise, without hope and without God in the world” (Eph. 2:12). It is to us that God has extended his “merciful compassion” through “the dawn from on high who will visit us to shine on those who live in darkness and the shadow of death” (1:78b-79a).

The coming of Jesus, God’s Son, into the world was the dawn of salvation for the world, shining upon us like the rising of the sun as it breaks through the darkness of the night. Those who dwelled in darkness and the shadow of death have seen a great light in the person of Jesus. Those who lived in spiritual, moral, and even physical darkness, bound up in ignorance and spiritual incarceration, have seen the light of God’s truth in the face of Jesus Christ. At last, through Jesus, we can see the way to God, for he is not only the light but he is also our guide, “to guide our feet into the way of peace” (1:79b).

The Saviour has come, shining the light of his life into our spiritual darkness and guiding our feet into the “way of peace” - peace as a result of forsaking our rebellion against God; peace which comes through the deliverance from sin by Christ through whom we have peace with God. All who are redeemed by Jesus are delivered from darkness to light, are delivered from rebellion to peace. And the one who has peace with God is now free to serve him.

Peace is the sum and substance of human well-being. That’s what everyone desperately wants. It’s what you want, whether it be political, psychological, or emotional peace. Above all we want peace of conscience and peace of heart and that only comes from peace with God through our Lord Jesus Christ, who guides us out of our lostness in the morass of spiritual darkness to the way of light and peace.

Peace with God is the only means of peace with each other. Without that peace, the world lies in the hands of the wicked one, in darkness, chaos, and fear. This was the ultimate purpose of Christ’s mission, to bring to us the light and sunshine of the new age of God’s redeeming grace, to make known “God’s merciful compassion” to the world, to give us eternal peace. He has made “peace through his blood, shed on the cross” (Col. 1:20).

And here, Zechariah anticipates that day, indicated in the birth of his child, the forerunner, and fulfilled in the birth of Jesus himself.

Final Remarks

“The child grew up and became strong in spirit, and he was in the wilderness until the day of his public appearance to Israel” (1:80). John grew to maturity and, after his priestly service in the temple, went into the desert awaiting the day of his public ministry. In that day, he would declare words of comfort and hope to the people of Israel in the words of Isaiah the prophet: “Comfort, comfort my people…announce to her that her time of hard service is over, her iniquity has been pardoned” (Isa. 40:1-2).

John the Baptist would be the voice of one crying in the wilderness: 3 Prepare the way of the Lord in the wilderness; make a straight highway for our God in the desert. 4 Every valley will be lifted up, and every mountain and hill will be leveled; the uneven ground will become smooth and the rough places, a plain. 5 And the glory of the Lord will appear, and all humanity together will see it, for the mouth of the Lord has spoken” (Isa. 40:3-5).

What comfort and hope those words must have brought them after not hearing from God for 400 hundred years, after crying to God night and day for a Saviour to deliver them from their desperate plight of oppression and abuse under the tyrannical power of Rome, after crying out constantly: 3 And you, Lord—how long? 4 Turn, Lord! Rescue me; save me because of your faithful love” (Ps. 6:3-4). They cried, “Harvest has passed, summer has ended, but we have not been saved” (Jer. 8:20). They cried in the words of the carol, “Come, O come Emmanuel, and ransom captive Israel.” “We need a Saviour!” was their cry.

Now, they hear the sweetest news their ears had ever heard that God has sent a Savior to redeem them. In the words of Isaiah the prophet: “When they cry out to the Lord because of their oppressors, he will send them a savior and leader, and he will rescue them (Isa. 19:20). For, “I—I am the Lord. Besides me, there is no Savior” (Isa. 43:11).

The coming of the Messiah fills us with comfort and hope. John would preach a message of comfort and hope. And John would preach a message of repentance and faith. That is the primary message of a prophet – to call people back to a right relationship with God. We must repent of our sins and affirm that repentance in baptism. “Repent and be baptized, each of you, in the name of Jesus Christ for the forgiveness of your sins, and you will receive the gift of the Holy Spirit” (Acts 2:8).

This is the word of the Lord that we declare to you today, a message of comfort and hope and a message of repentance and faith – “repentance toward God and faith in our Lord Jesus Christ (Acts 20:21). That’s the message of Christmas, that a Saviour has come, Christ the Lord, and we need to get right with him. We need to repent of our sins and turn to God in faith. That’s what God is calling you to today.

If you are a Christian, the coming of the Messiah fills us with comfort and hope. What comfort, hope, joy, peace we have in the celebration of the first coming of our Saviour, Jesus Christ. And what assurance and confidence we have in the expectation of his second coming.

And if you you’re not a Christian, if you’ve never repented of your sin and turned to God in faith, if you have no comfort and hope, no peace and joy, if you have never experienced God’s merciful compassion in forgiveness, then, will you do that today?

Related Topics: Christmas

Christmas Searches, And Other Expository Sermons For Christmas

Related Topics: Christmas

The Bible Teacher’s Guide, Angelology: Understanding Angels

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And entrust what you heard me say in the presence of many others as witnesses to faithful people who will be competent to teach others as well.

2 Timothy 2:2 (NET)

Paul’s words to Timothy still apply to us today. The church needs teachers who clearly and fearlessly teach the Word of God. With this in mind, The Bible Teacher’s Guide (BTG) series was created. This series includes both expositional and topical studies, with resources to help teachers lead small groups, pastors prepare sermons, and individuals increase their knowledge of God’s Word.

Angelology can be used for personal study or as a four to six-session small group curriculum, depending on how the leader divides up the topics. For small groups, the members will read a chapter (or chapters) and discuss the reflection questions and anything else that stood out in the reading within their gathering. Or, the chapter can be read before the gathering, with the meeting focusing only on discussion.

Copyright © 2020 Gregory Brown

Unless otherwise noted, the primary Scriptures used are taken from the NET Bible ® copyright © 1996-2016 by Biblical Studies Press, L.L.C. All rights reserved.

Holy Bible, New International Version ®, NIV® Copyright © 1973, 1978, 1984, 2011 by Biblica, Inc.® Used by permission. All rights reserved worldwide.

Scripture quotations marked (ESV) are from The Holy Bible, English Standard Version® (ESV®) Copyright © 2001 by Crossway, a publishing ministry of Good News Publishers. All rights reserved.

Scripture quotations marked (NLT) are taken from the Holy Bible, New Living Translation, Copyright © 1996, 2004, 2007 by Tyndale House Foundation. Used by permission of Tyndale House Publishers, Inc., Carol Stream, Illinois 60188. All rights reserved.

Scripture quotations marked (NASB) are taken from the New American Standard Bible®, Copyright © 1960, 1962, 1963, 1968, 1971, 1972, 1973, 1975, 1977, and 1995 by The Lockman Foundation. Used by permission.

Scripture quotations marked (KJV) are from the King James Version of the Bible.

All emphases in Scripture quotations have been added.

BTG Publishing all rights reserved.

This book is also available for purchase here on Amazon.

Related Topics: Angelology

Introduction

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What is anthropology? Anthropology comes from the Greek word anthropos which means man or humanity. Therefore, anthropology is the study of humans. It considers who we are and why we exist. In secular universities, the study is engaged primarily from a man-centered perspective; however, since God created humans and made them in his image, it is impossible to truly study humanity apart from God. It is from God that people derive their significance and purpose.

Therefore, we must ask, “Why is the study of anthropology important?” It’s important for several reasons:

  1. In anthropology, we study ourselves, answering questions like, “Why do I exist? What is my purpose? And what is my future?” Without knowing the purpose of something, it is almost always abused.
  2. In anthropology, we learn more about humanity’s relationship with God. Since God created humanity, he has plans for our interactions with himself, one another, and his creation. Therefore, by studying God and his relationship with humans, we can properly understand ourselves and live out our purpose.
  3. In anthropology, we learn about humanity’s dignity. This helps us address issues like abortion, genocide, suicide, euthanasia, racism, classism, and environmentalism. The study of anthropology helps us develop a biblical worldview and, therefore, addresses many critical issues in our world.

Consequently, the study of anthropology is intensely practical. For us to know who we are and what to do with our lives, we must see ourselves from God’s perspective.

Related Topics: Christian Life, Man (Anthropology)

2. Image of God

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What does it mean when Scripture says humans are made in the image of God, and what are the implications of it? Certainly, this is one of the most important aspects of being human, since in all of creation only humans are given that designation. Genesis 1:26-27 says:

Then God said, “Let us make humankind in our image, after our likeness, so they may rule over the fish of the sea and the birds of the air, over the cattle, and over all the earth, and over all the creatures that move on the earth.” God created humankind in his own image, in the image of God he created them, male and female he created them.

In considering humanity as the only Divine image bearers in creation, Kent Hughes said this:

Though you could travel a hundred times the speed of light, past countless yellow-orange stars, to the edge of the galaxy and swoop down to the fiery glow located a few hundred light-years below the plane of the Milky Way, though you could slow to examine the host of hot young stars luminous among the gas and dust, though you could observe, close-up, the protostars poised to burst forth from their dusty cocoons, though you could witness a star’s birth, in all your stellar journeys you would never see anything equal to the birth and wonder of a human being. For a tiny baby girl or boy is the apex of God’s creation! But the greatest wonder of all is that the child is created in the image of God, the Imago Dei. The child once was not; now, as a created soul, he or she is eternal. He or she will exist forever. When the stars of the universe fade away, that soul shall still live.1

As mentioned, God’s creation of humans in his image and likeness is very important and significant (Gen 1:26). The word “image” means a “copy,” “figure,” or “shadow” and carries the idea of representation (cf. Ex 20:4).2 In the ancient world, it was common for kings to place statues of themselves in the realms which they ruled.3 Likewise, God, the king of earth, placed representatives of himself on earth. However, these representatives were not statues but living beings, and they were called to rule (Gen 1:26). The word “likeness” can refer to a pattern, shape, or form. It means something that was patterned after something else.4 When created, humans were patterned and shaped after God.

Therefore, again, we must ask, “What does it mean for humans to be made in the image and likeness of God?” There has been much discussion over what single or few characteristics that humans have which reflect God’s image. Certainly, this doesn’t refer to humans being physically made in God’s image, since God is a spirit and doesn’t have a physical form (John 4:24, cf. Lk 24:39). With that said, clearly, there are many ways in which humans reflect God without being identical to God. The fact that the word “likeness” is used of Adam having a son named Seth who was in his “likeness” and “image” supports this. Genesis 5:3 says, “When Adam had lived 130 years he fathered a son in his own likeness, according to his image, and he named him Seth.” No doubt, Seth had many of the same characteristics as his father, Adam, as they had the same DNA, but they were at the same time different. Likewise, humans are like God in many ways but also different in others.

God’s Image Reflected in Humans

What are some of the ways that humanity reflects God’s image?

1. Humans were initially made righteous and moral like God. And though they now have a sin nature because of the fall, they still have a conscience, an inner sense of right and wrong, which convicts them when they do wrong and affirms them when they act justly. In fact, Romans 2:14-16 says that God will judge unbelievers who are unaware of God’s written law, by the law on their hearts.

For whenever the Gentiles, who do not have the law, do by nature the things required by the law, these who do not have the law are a law to themselves. They show that the work of the law is written in their hearts, as their conscience bears witness and their conflicting thoughts accuse or else defend them, on the day when God will judge the secrets of human hearts, according to my gospel through Christ Jesus.

In addition, though having a sin nature which leads to wrong motives and actions, humans still have a tremendous capacity to do good, which reflects the moral and righteous character of God.

2. Humans are also relational even as God is relational. God has always lived in a loving, communal relationship with the other members of the Godhead—God the Father, God the Son, and God the Holy Spirit. That God created us as relational beings is distinctly seen in that God did not just make one person, he made a man and woman who together would be one flesh (Gen 2:24). Genesis 1:27 says, “God created humankind in his own image, in the image of God he created them, male and female he created them.” Therefore, as humans we need relationships. We need family, friends, church, and community. Apart from these, it will lead to isolation and unhealthy emotions. Humans as relational beings reflect our triune God.

3. Humans were made as functional beings, meant to rule the earth, even as God rules the heavens. In fact, in Genesis 1:26, it says, “Let us make humankind in our image, after our likeness, so they may rule…” The text says that humans were made in God’s image “so they may rule.” For this reason, some have said this is the chief aspect of humans being made in God’s image.

4. Humans were made with a spirit just as God is spirit. This immaterial part of humanity’s essential nature allows them to worship, pray, and sing to God and also impact the spiritual realm. We will never see a dog or cat praying for an hour; however, humans do because they have an immaterial nature which is like God’s.

5. Humans are emotional beings even as God is emotional. Scripture says God is a jealous God who will not share his glory with others. Exodus 34:14 says, “For you must not worship any other god, for the Lord, whose name is Jealous, is a jealous God.” He is also a loving God. First John 4:8 says, “God is love.” God is also wrathful and angry against sin and injustice. Psalm 7:11 says, “God is a just judge; he is angry throughout the day.” His Spirit is grieved over sin.” Humans reflect God’s emotional nature, though ours is commonly tainted by sin (cf. Jam 1:20).

6. Humans are intellectual beings even as God is an intellectual. Humans can study and discuss theology, politics, history, and sports. Likewise, God says this to his people in Isaiah 1:18 (ESV), “Come now, let us reason together, says the Lord.” God made humans a thinking people, and though it requires faith to follow him, it is not blind faith (Heb 11:6). God gives credible reasons: When Christ came to the earth, he did miracles, fulfilled Bible prophecies, and prophesied various things, including his own death and resurrection, so people would believe in him. God also gave us his written Word with many doctrines in it to study and guide us through life. Humans are intellectuals because God is one.

7. Humans are living beings even as God is living. Unlike the idols of the pagan nations who surrounded Israel, God forbade the creation and development of idols. No doubt, the reason was in part because idols cannot represent him as they are dead. This was the argument that Paul made with the pagans in Athens for why they should not worship God with idols. In Acts 17:28-29, he said,

For in him we live and move about and exist, as even some of your own poets have said, ‘For we too are his offspring.’ So since we are God’s offspring, we should not think the deity is like gold or silver or stone, an image made by human skill and imagination.

In fact, throughout Scripture, God is often called the “living God” because he is not a dead idol like the gods of the Gentile nations (Matt 16:16, John 6:57). Jeremiah 10:10 says, “The Lord is the only true God. He is the living God and the everlasting King.” Psalm 42:2 says, “I thirst for God, for the living God. I say, ‘When will I be able to go and appear in God’s presence?’”

8. Humans are immortal beings who will live forever, even as God is immortal. Certainly, humans physically die, but their spirits never will. And one day their bodies will be resurrected and united with their spirits to live forever in a place of eternal bliss or eternal judgment. The immortality of humans (and specifically their spirits) is a reflection of them being made in God’s image (1 Tim 6:16). In Romans 1:23, Paul simply called God the “immortal God.”

9. Humans are creative, even as God is creative. God created the heavens and the earth and all within them, including their beauty. Likewise, humans are creatives. They create art, music, dance, theater, and literature, among other things. These all reflect God who is the ultimate Creative.

10. Humans can interact with the physical world through their bodies, which God can likewise do as well. As mentioned, God does not have a physical body, yet the human body allows us to do what God does as well in many ways. Wayne Grudem’s explanation of this is insightful:

For example, our physical bodies give us the ability to see with our eyes. This is a Godlike quality because God himself sees, and sees far more than we will ever see, although he does not do it with physical eyes like we have. Our ears give us the ability to hear, and this is a Godlike ability, even though God does not have physical ears. Our mouths give us the ability to speak, reflecting the fact that God is a God who speaks. Our senses of taste and touch and smell give us the ability to understand and enjoy God’s creation, reflecting the fact that God himself understands and enjoys his creation, though in a far greater sense than we do.5

And certainly, there are many other ways in which humans reflect the image of God. However, it is impossible to know exactly all the ways humans reflect God without fully knowing God.

Humans, Imperfect Image Bearers

It should be made clear that humanity does not perfectly bear the image of God, as they initially did in the garden; however, the image of God still exists in humans, even as we just considered many ways in which humans still bear it. The fact that humans still bore God’s image after the fall is evident from Genesis 9:6, when God said to Noah after the flood, “Whoever sheds human blood, by other humans must his blood be shed; for in God’s image God has made humankind.” God implemented capital punishment based on the fact that when a human is murdered, it is an attack on God’s likeness. It’s like trying to kill God by killing his representative. Also, James 3:9 says this in speaking about the duplicity of our tongues, “With it we bless the Lord and Father, and with it we curse people made in God’s image.” Again, like the person committing murder, a person who curses another attacks God’s image. Certainly, this should be sobering as we consider how we treat one another.

Jesus, The Perfect Image Bearer

In considering that humans still bear God’s image, though imperfectly, it must be understood that only Christ, the God/man, perfectly bore God’s image. Hebrews 1:3 says, “The Son is the radiance of his glory and the representation of his essence.” Colossians 1:15 says, “He is the image of the invisible God, the firstborn over all creation.” Jesus demonstrated exactly what man should be as God’s image-bearers. When speaking with his disciple, Philip, in John 14:9, Christ said, “Have I been with you for so long, and you have not known me, Philip? The person who has seen me has seen the Father! How can you say, ‘Show us the Father’?” John MacArthur aptly describes how Christ perfectly demonstrated God’s image. He said,

Jesus fully manifested the divine image in three connections: with God, with people, and with creation. In doing so, Jesus shows humanity how to manifest the image properly. First, Jesus manifested the foundational nature of the triune God by his relationship to the Holy Spirit and by his fellowship with the Father. He loved and perfectly obeyed the Father in the power of the Holy Spirit. Second, Jesus loved people. He loved those who hated him. And John 13:1 says of Jesus, “Having loved his own who were in the world, he loved them to the end.” The phrase “to the end” translates the Greek phrase eis telos, meaning “infinitely” or “eternally” (cf. John 17:23). The greatest command for man is to love God and to love people (Matt. 22:36–40). Jesus exhibited perfect love for both. And third, Jesus displayed mastery over creation with his miracles and healings. When he walked on water, multiplied bread and fish, or calmed a storm, Jesus showed absolute control over nature, a dominion that will be fully manifested in his coming millennial kingdom on the earth (Isaiah 11; 35).6

Likewise, God’s image will not be perfectly manifest through humans on this earth until Christ comes again with his resurrected and glorified saints.

Humanity Being Remade into God’s Image

With that said, God’s plan in salvation is to remake believers into the perfect image of God’s Son. Romans 8:29 says, “because those whom he foreknew he also predestined to be conformed to the image of his Son, that his Son would be the firstborn among many brothers and sisters.” Colossians 3:10 says, “and have been clothed with the new man that is being renewed in knowledge according to the image of the one who created it.” We are renewed in the knowledge of God as we study his Word and begin to think more like him, instead of like the world. Also, 2 Corinthians 3:18 says, “And we all, with unveiled faces reflecting the glory of the Lord, are being transformed into the same image from one degree of glory to another, which is from the Lord, who is the Spirit.” Through spending intimate time with God (with unveiled faces) through his Word, prayer, worship, service, and godly community, we continually grow from glory to glory—looking more like Christ. And one day when Christ returns, we will become just like Christ and, therefore, like God. First John 3:2-3 says, “… but we know that when he appears we shall be like him, because we shall see him as he is. And everyone who thus hopes in him purifies himself as he is pure.” Amen! Come, Lord Jesus, come!

Biblical Storyline

In many ways, the biblical storyline can be looked at through the lens of God’s image. MacArthur details this:

Creation: Man, including both male and female, is created in the image of God. Like his Creator, man evidences both unity and diversity in a relationship of love. “Man” comprises both male and female, yet male and female are distinct in gender and have differing roles. At creation man functioned in proper relationships with God, other humans, and creation.

Fall: Man violated the Creator/creature distinction by acting autonomously and rebelling against God. The image of God became marred but not lost. Man’s threefold relationships suffered: (1) in regard to God, man is spiritually dead; (2) in regard to humans, tension plagues men and women, and women must suffer pain in childbirth; (3) in regard to creation, the earth now works against man and frustrates him, and the earth will swallow up man in death.

Incarnation (Jesus Christ): Jesus, the God-man, is the perfect image of God. He manifests the image exactly by perfectly loving God, loving people, and exercising authority over nature. Those who belong to Jesus through saving faith become new creatures, and by their love they display the restored image of God, although imperfectly before the final resurrection. Sanctification is the process by which Christians are being conformed to the image of Christ, who himself is the perfect image of God.

Restoration: When Jesus returns, Christians will be glorified and made like Jesus. They will perfectly exhibit the image of God forever.7

Applications

What are some applications from humans being made in God’s image?

1. Because humans are made in the image of God, we should ponder this often with great thanksgiving as it is mirrored in us and others.

Wayne Grudem said,

It would be good for us to reflect on our likeness to God more often. It will probably amaze us to realize that when the Creator of the universe wanted to create something “in his image,” something more like himself than all the rest of creation, he made us. This realization will give us a profound sense of dignity and significance as we reflect on the excellence of all the rest of God’s creation: the starry universe, the abundant earth, the world of plants and animals, and the angelic kingdoms are remarkable, even magnificent. But we are more like our Creator than any of these things. We are the culmination of God’s infinitely wise and skillful work of creation. Even though sin has greatly marred that likeness, we nonetheless now reflect much of it and shall even more as we grow in likeness to Christ.8

Certainly, we should give God thanks when we see others’ creativity, leadership, administrative skills, attention to detail, athleticism, hard work, discipline, ability to repair or build things, and care for those struggling, among other gifts. All of these reflect our Creator, and we should stand in awe of God and give thanks to him when these characteristics are demonstrated in our lives and others. In 1 Corinthians 12:4-7, Paul said this specifically about spiritual gifts:

Now there are different gifts, but the same Spirit. And there are different ministries, but the same Lord. And there are different results, but the same God who produces all of them in everyone. To each person the manifestation of the Spirit is given for the benefit of all.

Certainly, we must give thanks to God for all the different graces that he gives to specific people, and all the while not getting down or prideful for the specific ways he has graced us. All of these manifestations whether through natural or spiritual gifts reflect God and bring honor to him when properly used.

2. Because humans are made in the image of God, we should treat each person with respect and dignity, including the poor, the disabled, and people from different nationalities and ethnic backgrounds.

Again, Wayne Grudem’s comments are helpful:

This has profound implications for our conduct toward others. It means that people of every race deserve equal dignity and rights. It means that elderly people, those seriously ill, the mentally retarded, and children yet unborn, deserve full protection and honor as human beings. If we ever deny our unique status in creation as God’s only image-bearers, we will soon begin to depreciate the value of human life, will tend to see humans as merely a higher form of animal, and will begin to treat others as such. We will also lose much of our sense of meaning in life.9

3. Because humans are made in the image of God, we should defend those who are mistreated.

Throughout history, Christians have commonly fought for the rights of slaves, the unborn, and women. Believers today should continue this legacy in their service, their voting, and their praying. When we do this, God is honored. James 1:27 says, “Pure and undefiled religion before God the Father is this: to care for orphans and widows in their misfortune and to keep oneself unstained by the world.”

4. Because humans are made in the image of God, we should seek to restore that image by growing in Christ ourselves and making disciples of Christ.

As mentioned, believers are progressively being changed into the image of God as they follow Christ, and one day they will be fully like Christ when they receive glorified bodies at his return. Until then, we should not only seek to grow in God’s image and display it but also share the gospel with others and disciple them, so they can become what humans were truly meant to be—those who represent God in character and function on earth. Lord, help us be faithful in this endeavor!

Reflection

  1. What stood out most in the reading and why?
  2. What does it mean for humans to be made in God’s image? What are the characteristics of this image?
  3. After the fall, do humans still bear God’s image? If so, what are evidences of this?
  4. In what ways are believers being remade into God’s image and how do we participate in this process?
  5. In what ways can the biblical storyline be seen through the lens of the image of God?
  6. What other questions or applications did you take from the reading?

Copyright © 2021 Gregory Brown

Unless otherwise noted, the primary Scriptures used are taken from the NET Bible ® copyright © 1996-2016 by Biblical Studies Press, L.L.C. All rights reserved.

Holy Bible, New International Version ®, NIV® Copyright © 1973, 1978, 1984, 2011 by Biblica, Inc.® Used by permission. All rights reserved worldwide.

Scripture quotations marked (ESV) are from The Holy Bible, English Standard Version® (ESV®) Copyright © 2001 by Crossway, a publishing ministry of Good News Publishers. All rights reserved.

Scripture quotations marked (NLT) are taken from the Holy Bible, New Living Translation, Copyright © 1996, 2004, 2007 by Tyndale House Foundation. Used by permission of Tyndale House Publishers, Inc., Carol Stream, Illinois 60188. All rights reserved.

Scripture quotations marked (NASB) are taken from the New American Standard Bible®, Copyright © 1960, 1962, 1963, 1968, 1971, 1972, 1973, 1975, 1977, and 1995 by The Lockman Foundation. Used by permission.

Scripture quotations marked (KJV) are from the King James Version of the Bible.

All emphases in Scripture quotations have been added.

BTG Publishing all rights reserved.


1 Hughes, R. K. (2004). Genesis: beginning and blessing (pp. 36–37). Wheaton, IL: Crossway Books.

2 MacArthur, J., & Mayhue, R. (Eds.). (2017). Biblical Doctrine: A Systematic Summary of Bible Truth (p. 410). Wheaton, IL: Crossway.

3 MacArthur, J., & Mayhue, R. (Eds.). (2017). Biblical Doctrine: A Systematic Summary of Bible Truth (p. 410). Wheaton, IL: Crossway.

4 MacArthur, J., & Mayhue, R. (Eds.). (2017). Biblical Doctrine: A Systematic Summary of Bible Truth (p. 410). Wheaton, IL: Crossway.

5 Grudem, W. A. (2004). Systematic theology: an introduction to biblical doctrine (p. 448). Leicester, England; Grand Rapids, MI: Inter-Varsity Press; Zondervan Pub. House.

6 MacArthur, J., & Mayhue, R. (Eds.). (2017). Biblical Doctrine: A Systematic Summary of Bible Truth (pp. 414–415). Wheaton, IL: Crossway.

7 MacArthur, J., & Mayhue, R. (Eds.). (2017). Biblical Doctrine: A Systematic Summary of Bible Truth (pp. 415–416). Wheaton, IL: Crossway.

8 Grudem, W. A. (2004). Systematic theology: an introduction to biblical doctrine (p. 449). Leicester, England; Grand Rapids, MI: Inter-Varsity Press; Zondervan Pub. House.

9 Grudem, W. A. (2004). Systematic theology: an introduction to biblical doctrine (pp. 449–450). Leicester, England; Grand Rapids, MI: Inter-Varsity Press; Zondervan Pub. House.

Related Topics: Christian Life, Man (Anthropology)

1. Created and Commissioned

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Unlike many secular theories and philosophies about the creation of humanity, Scripture teaches that humanity is a direct and purposeful creation of God. Therefore, humanity, and each person specifically, is not an accident. In Genesis 1-2, the creation story is given. In six days, God created the heavens and the earth and everything within them. On the sixth day, God created humans—both male and female. In Genesis 1:26, God said this:

Let us make humankind in our image, after our likeness, so they may rule over the fish of the sea and the birds of the air, over the cattle, and over all the earth, and over all the creatures that move on the earth.

Humans being created in the image of God shows that people are created more uniquely and reverently than every other part of creation, including animals, fish, birds, stars, and planets. Certainly, everything that God created demonstrates some aspects of the Creator, but none more so than humans who are the only part of creation said to be made in God’s image. When creating humanity, God planned for them to rule over all the creatures of the earth. Genesis 1:28 says, “God blessed them and said to them, ‘Be fruitful and multiply! Fill the earth and subdue it! Rule over the fish of the sea and the birds of the air and every creature that moves on the ground.’” Humans are called to fill, subdue, and rule over the earth. Essentially, they were to be God’s vice-regents—ruling the earth under his leadership. Since God created humanity on the last day of creation, made them in the image of God, and commissioned them to rule, they are the pinnacle of creation. Furthermore, in Genesis 2, the text describes in detail God’s creation of man and woman. He creates Adam from the dirt of the ground and breathes life into him; then fashions the woman from Adam’s rib while he was sleeping. With the sun, moon, stars, animals, fish, and birds, their creation is mentioned only in passing. Humanity is the highlight of creation—made in God’s image to rule over it.

What can we learn about humanity from God’s unique creation of them and his commissioning of them?

1. God’s creation and commissioning of humanity reminds us that humans are not God. Unfortunately, the initial temptation which led humanity into sin was to be like God—to be independent of him. In Genesis 3:4-5, Satan said this to the woman, “… Surely you will not die, for God knows that when you eat from it your eyes will open and you will be like divine beings who know good and evil.” In fact, throughout history, people have thought that they were God or gods—especially the monarchs of nations and certain people groups. But, God did not create humans to be gods. They were meant to represent God as his image bearers to the rest of creation, but they were never to be worshiped or to seek worship.

2. God’s creation and commissioning of humanity reminds us that humans must obey and submit to God. They are not free to do whatever they want. In fact, though God called humanity to rule the earth, he put a tree in the garden that they were not allowed to eat from—the tree of the knowledge of good and evil. In Genesis 2:17, God said, “but you must not eat from the tree of the knowledge of good and evil, for when you eat from it you will surely die.” This was meant to remind humanity that they must submit to God and obey him. Though there was great freedom in serving God, there were some things they were not allowed to do. Humanity was made to obey God.

3. God’s creation and commissioning of humanity reminds us that humans are meant to reproduce as a way of honoring and obeying God. In Genesis 1:28, God said to Adam and Eve, “Be fruitful and multiply!” Therefore, consistently throughout Scripture, we see that children are a gift from God and that God desires godly offspring. Psalm 127:3-5 (NIV) says,

Children are a heritage from the LORD, offspring a reward from him. Like arrows in the hands of a warrior are children born in one’s youth. Blessed is the man whose quiver is full of them. They will not be put to shame when they contend with their opponents in court.

Also, Malachi 2:15 (NIV) says,

Has not the one God made you? You belong to him in body and spirit. And what does the one God seek? Godly offspring. So be on your guard, and do not be unfaithful to the wife of your youth.

Children are one of God’s good and perfect gifts to humanity (Jam 1:17). They are meant to continue God’s creation mandate and to contend with the enemy who seeks to pervert God’s ways. The fact that God desires parents to raise “godly offspring” (Mal 2:15 ESV) means that parents must not only reproduce but also disciple their children according to biblical values and help them complete their God-given callings. Proverbs 22:6 says, “Train a child in the way that he should go, and when he is old he will not turn from it.” Ephesians 6:4 says, “Fathers, do not provoke your children to anger, but raise them up in the discipline and instruction of the Lord.”

Unfortunately, today children are often seen as a burden and, consequently, at times abused, abandoned, or aborted. God’s original commission reminds us that God loves children (cf. Matt 19:13-15), and he wants us to “be fruitful and multiply” as a form of obedience to him (Gen 1:28). Therefore, we should love children as well and consider having many of them as a blessing and a way of honoring God (Ps 127:5, Mal 2:15).

4. God’s creation and commissioning of humanity reminds us that humans are to faithfully steward creation but never worship it. Again, in Genesis 1:28, God said, “Fill the earth and subdue it! Rule over the fish of the sea and the birds of the air and every creature that moves on the ground.” This rulership is specifically seen in how God paraded the animals in front of Adam, and he named them in Genesis 2. Naming reflected his rulership over them and all of creation in general. Psalm 115:16 says, “The heavens belong to the Lord, but the earth he has given to mankind.” Therefore, humans should study creation, develop its resources, use them for good, and protect it.

With all that said, for the Jews reading and hearing Genesis 1-2, this would have specifically challenged their worldview. Gentile nations typically worshipped creation, including the sun, moon, stars, and animals. And the Jews who were previously slaves in Egypt had started to do the same. While Moses was on Mount Sinai receiving the Ten Commandments, they made a golden calf to worship (Ex 32). As they heard Moses teach this in the wilderness, they were challenged to not worship creation, but to instead rule it, cultivate it, and use it as a way of obeying God (cf. Rom 1:21-22).

For us today, God’s creation mandate of faithfully stewarding the earth reminds us of the importance of science—studying creation so we can better understand it and use it—farming—to feed people and animals—and conservation—so we don’t waste our resources. But it also challenges us to not exalt creation over humans. Sadly, at times, people are more upset over the loss of an eagle egg than the fact that around the world millions of human babies are aborted every year. It was never God’s will for creation to be exalted over humans.

5. God’s creation of humanity reminds us that humans are made to glorify God. This is seen in the fact that they were made in God’s image—to reflect and serve him. Isaiah 43:7 says, “everyone who belongs to me, whom I created for my glory, whom I formed—yes, whom I made!” Colossians 1:16 says this about Christ:

for all things in heaven and on earth were created by him—all things, whether visible or invisible, whether thrones or dominions, whether principalities or powers—all things were created through him and for him.

All things were created by Christ, through him, and for him. Therefore, as humans, we must seek to glorify God in how we oversee the earth and, also, in how we use the gifts, skills, and relationships God has given us. In 1 Corinthians 10:31, Paul said, “So whether you eat or drink, or whatever you do, do everything for the glory of God.”

Certainly, as we consider God’s creation of humanity and his purpose in them ruling over the earth, like David in Psalm 8:3-9, we cannot but say:

When I look up at the heavens, which your fingers made, and see the moon and the stars, which you set in place, Of what importance is the human race, that you should notice them? Of what importance is mankind, that you should pay attention to them, and make them a little less than the heavenly beings? You grant mankind honor and majesty; you appoint them to rule over your creation; you have placed everything under their authority, including all the sheep and cattle, as well as the wild animals, the birds in the sky, the fish in the sea and everything that moves through the currents of the seas. O Lord, our Lord, how magnificent is your reputation throughout the earth!

Amen! Thank you, Lord!

Reflection

  1. What stood out most in the reading and why?
  2. What evidences from Genesis 1 and 2 show that humans are the pinnacle of God’s creation and meant to rule over it?
  3. Does God’s command to “be fruitful and multiply” apply to people today? If so, what are some implications of that command?
  4. How can people practice being faithful stewards over creation?
  5. In what ways do people at times exalt creation over humans?
  6. What other questions or applications did you take from the reading?

Copyright © 2021 Gregory Brown

Unless otherwise noted, the primary Scriptures used are taken from the NET Bible ® copyright © 1996-2016 by Biblical Studies Press, L.L.C. All rights reserved.

Holy Bible, New International Version ®, NIV® Copyright © 1973, 1978, 1984, 2011 by Biblica, Inc.® Used by permission. All rights reserved worldwide.

Scripture quotations marked (ESV) are from The Holy Bible, English Standard Version® (ESV®) Copyright © 2001 by Crossway, a publishing ministry of Good News Publishers. All rights reserved.

Scripture quotations marked (NLT) are taken from the Holy Bible, New Living Translation, Copyright © 1996, 2004, 2007 by Tyndale House Foundation. Used by permission of Tyndale House Publishers, Inc., Carol Stream, Illinois 60188. All rights reserved.

Scripture quotations marked (NASB) are taken from the New American Standard Bible®, Copyright © 1960, 1962, 1963, 1968, 1971, 1972, 1973, 1975, 1977, and 1995 by The Lockman Foundation. Used by permission.

Scripture quotations marked (KJV) are from the King James Version of the Bible.

All emphases in Scripture quotations have been added.

BTG Publishing all rights reserved.

Related Topics: Christian Life, Man (Anthropology)

3. Male and Female

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When God created humans, he made them in his image; however, one significant aspect of the Divine image is the fact that God made humans, male and female. Genesis 1:27 says, “God created humankind in his own image, in the image of God he created them, male and female he created them.” The fact that God’s image is represented through two genders, male and female, suggests significant things about human relationships.

What does the fact that God created male and female in his image suggest about human relationships?

1. The creation of male and female in God’s image reflects our need for intimate, harmonious relationships.

It must be noted that in Genesis 1:26, God said, “Let us make humankind in our image…” This represents inter-trinitarian communication. God the Father, God the Son, and God the Holy Spirit were communicating with each other about making humanity. Some have tried to suggest God is speaking to the angels, but Scripture never says that humans are made in the image of angels. They are, however, made in the image of God. Therefore, we as humans need intimate, loving relationships within a family, friends, church, and community.

Also, it is clear that most people will get married and that is God’s call for their lives. In marriage, they will love and serve each other and build God’s kingdom together (Gen 1:26-28, 2:24). With that said, not all will get married for various reasons. In 1 Corinthians 7, Paul describes how some have the gift of celibacy, and the benefit of that gift is being able to devote more time and energy to serving the kingdom of God (1 Cor 7:7, 25-40). But, in general, most will get married and reflect and serve God through their marriages.

The creation of male and female in God’s image reflects equality between the genders.

God the Father, the Son, and the Holy Spirit are all equal in personhood and divinity. God the Father is fully God and so are the Son and the Spirit. Colossians 2:9 says this about Christ, “For in him all the fullness of deity lives in bodily form.” Likewise, males and females are fully equal. This should remove any feelings of superiority or inferiority between the genders. Males should not be prideful and therefore look down on females. Also, females should not be prideful and look down on males. In societies, they should have equal rights, opportunities, and pay. This doesn’t suggest that the genders are exactly the same. Nor does it suggest they should have the same roles, as we shall study shortly. They are different, and in general, God has different plans for the genders. But, differing roles does not mean inequality. Two people working at a company can have different yet complementary roles and still be equal. Galatians 3:27-28 says,

For all of you who were baptized into Christ have clothed yourselves with Christ. There is neither Jew nor Greek, there is neither slave nor free, there is neither male nor female—for all of you are one in Christ Jesus.

In Christ, different nationalities, genders, and statuses in society are equal. Therefore, this should be true of how the church views and treats others, including people of different genders. Wayne Grudem said it this way:

In practical terms, we must never think that there are any second-class citizens in the church. Whether someone is a man or woman, employer or employee, Jew or Gentile, black or white, rich or poor, healthy or ill, strong or weak, attractive or unattractive, extremely intelligent or slow to learn, all are equally valuable to God and should be equally valuable to one another as well. This equality is an amazing and wonderful element of the Christian faith and sets Christianity apart from almost all religions and societies and cultures. The true dignity of godly manhood and womanhood can be fully realized only in obedience to God’s redeeming wisdom as found in Scripture.1

This equality between males and females should not only be manifest in treating the genders equally, it should also be manifested by giving honor to them. In 1 Peter 3:7, Peter said this to husbands: “Husbands, in the same way, treat your wives with consideration as the weaker partners and show them honor as fellow heirs of the grace of life. In this way nothing will hinder your prayers.” When Peter calls the wife the weaker partner or “vessel” (ESV), he is at least referring to the woman being weaker physically. Essentially, he is recognizing the differences between the male and female. Instead of dishonoring one another because of differences, husbands should honor their wife’s uniqueness. Likewise, the wife should honor the husband for his uniqueness as well. God made the sexes equal but different, and those differences should be respected and honored.

3. The creation of male and female in the image of God reflects differing roles.

In the Trinity, there are different roles in the Godhead. Though equal in personhood, they differ in authority and role. God the Father is the ultimate authority; the Son and the Spirit submit to him, and the Spirit submits to the Son. God sent the Son into the world to die for sins (John 3:16). God and the Son sent the Holy Spirit to indwell and empower believers. In John 14:16, Christ said, “Then I will ask the Father, and he will give you another Advocate to be with you forever.” Also, in John 16:7, Christ said, “But I tell you the truth, it is to your advantage that I am going away. For if I do not go away, the Advocate will not come to you, but if I go, I will send him to you.” The Godhead is equal in personhood but not the same in authority and roles.

Likewise, since male and female are made in the image of God, we would expect them to have different roles and authority, as they reflect the Godhead. In 1 Corinthians 11:3, Paul said this in referring to the husband and wife: “But I want you to know that Christ is the head of every man, and the man is the head of a woman, and God is the head of Christ.” In marriage, the husband reflects God the Father and the wife reflects Christ the Son. The woman submits to her husband in the same way that Christ submits to God. These differing roles are also seen in God’s command for males to serve in the pastoral roles in the church. In 1 Timothy 2:12, Paul said, “But I do not allow a woman to teach or exercise authority over a man. She must remain quiet.” Then, in 1 Timothy 3, Paul clarifies this by saying only males can serve in the office of an overseer or elder. First Timothy 3:2-4 says,

The overseer then must be above reproach, the husband of one wife, temperate, self-controlled, respectable, hospitable, an able teacher, not a drunkard, not violent, but gentle, not contentious, free from the love of money. He must manage his own household well and keep his children in control without losing his dignity.

Male Leadership as God’s Original Design

Some disagree with the fact that God has called for males to lead in both the home and the church. However, there is ample evidence of this being God’s design both in the Old and New Testament. It is especially evident within the creation narrative. For example:

1. Evidence for male leadership is represented in the fact that Adam was created first before Eve.

When Paul teaches that women should not teach men or be in authority over them in the church, he doesn’t appeal to the culture in Ephesus or something specific within that church, he appeals to creation. In 1 Timothy 2:13, he says, “For Adam was formed first and then Eve.” When God created humanity, he first created Adam, and then, after a while, he created Eve (Gen 2). The order of creation is significant, as there was no two-stage process with the animals. God created Adam first because he was called to lead. In fact, this became normative in the ancient culture, as the firstborn received the greatest inheritance and became the chief of the family after the father passed away.

2. Evidence for male leadership is demonstrated by the fact that Eve was made to be Adam’s helper.

In Genesis 2:18, God said, “It is not good that the man should be alone; I will make him a helper fit for him.” Being created to be Adam’s helper demonstrates Eve’s role in coming beside him and serving him. Some have argued that since the word “helper” is sometimes used of a superior helping another, including God helping believers (cf. Psalm 54:4), it does not represent her subordinate role. However, even when a superior becomes a “helper” of another, that person is taking a subordinate role in that task.2 This is exactly what Christ did when washing the feet of the disciples; he took the role of a servant, which is why his disciples found it offensive (John 13). However, God made the woman to portray that role permanently in her relationship with her husband.

3. Evidence for male leadership is demonstrated by the fact that Adam named his wife.

In Genesis 2:23, Adam calls his wife a “woman” shortly after he named the animals, which he was also in authority over. Then in Genesis 3:20, he named her “Eve,” again representing his authority. In the ancient world, naming someone demonstrated their authority over them. Parents named their children, and kings commonly gave new names to their servants. It is the same in modern-day culture. Naming someone represents authority over them.

4. Evidence for male leadership is the fact that Satan initially approached Eve instead of Adam to reverse their roles.

In 1 Timothy 2:12-14, Paul referred to this as evidence for why women should not be in leadership in the church. He said,

But I do not allow a woman to teach or exercise authority over a man. She must remain quiet. For Adam was formed first and then Eve. And Adam was not deceived, but the woman, because she was fully deceived, fell into transgression.

Paul doesn’t seem to be saying that women are more gullible or prone to temptation. Apparently, he is saying Satan’s original plan was to create a rebellion towards God’s designed authority; therefore, he approached Eve instead of Adam. When Paul says Eve was deceived but not Adam, he is simply saying Adam followed her, even though he knew it was wrong. In the fall, Satan attacked Adam’s leadership role by encouraging the wife to lead, and because of this, the marriage roles remain corrupted today, as we will soon consider (Gen 3:16).

5. Evidence for male leadership is the fact that God approached Adam first after the fall, instead of Eve.

In Genesis 3, God confronted Adam about the sin first because he was the authority, not Eve. Genesis 3:9-13 says this:

But the Lord God called to the man and said to him, “Where are you?” The man replied, “I heard you moving about in the orchard, and I was afraid because I was naked, so I hid.” And the Lord God said, “Who told you that you were naked? Did you eat from the tree that I commanded you not to eat from?” The man said, “The woman whom you gave me, she gave me some fruit from the tree and I ate it.” So the Lord God said to the woman, “What is this you have done?” And the woman replied, “The serpent tricked me, and I ate.”

6. Evidence for male leadership is the fact that Adam’s sin led to judgment on the human race and not Eve’s sin.

First Corinthians 15:22 says, “For just as in Adam all die, so also in Christ all will be made alive.” Also, Romans 5:12 and 15 say this:

So then, just as sin entered the world through one man and death through sin, and so death spread to all people because all sinned … But the gracious gift is not like the transgression. For if the many died through the transgression of the one man, how much more did the grace of God and the gift by the grace of the one man Jesus Christ multiply to the many!

When God made Adam, he was not only Eve’s head, but also, the head of the human race. Since he represented the human race, his sin led to consequences for every human, including death. Likewise, since Christ is now seen as the head of the human race, his righteousness leads to life for those who receive him as Lord and Savior.

7. Evidence for male leadership is the fact that God named humanity man or mankind.

Genesis 5:1-2 (ESV) says this:

This is the book of the generations of Adam. When God created man, he made him in the likeness of God. Male and female he created them, and he blessed them and named them Man when they were created.

“Man” is a form of the word “Adam.” God named humankind after Adam, not the woman, which represented his leadership. This is similar to how in many cultures the wife takes the husband’s last name, which represents his leadership over the family. 3

Corruption of Gender Roles in the Fall

With all that said, some would argue that male leadership is a result of the fall and not God’s original intention in creation. They would point to the curse that God pronounced upon the woman after the fall. In Genesis 3:16 (NIV), God said this to Eve: “Your desire will be for your husband, and he will rule over you.” However, the word “desire” is best understood in the sense that Eve would desire to control her husband, not serve him. In Genesis 4:7, God used the same word to describe sin’s desire to control Cain. He said, “But if you do not do what is right, sin is crouching at your door; it desires to have you, but you must rule over it.” Likewise, the consequence of sin was that Eve would no longer desire to submit to her husband. Instead, she would desire to control him. She might do this through sexual manipulation or through nagging. Proverbs 27:15 (NIV) says, “A quarrelsome wife is like the dripping of a leaky roof in a rainstorm.” Not to be outdone, sin also affected the husband. When it says, “he will rule over you,” it refers to an oppressive and harsh rule. The word “rule” was usually used of monarchial governments and not families.4 Therefore, the wife’s sinful tendency will be to try to control her husband, and the husband will seek to rule her harshly. Sometimes this sinful tendency shows up in the opposite way, in that the wife becomes a doormat with no say in the home, or the husband becomes a doormat. Neither was God’s original design.

Consequently, in redemption, Christ comes to restore what was broken by the devil and sin. First John 3:8b says, “For this purpose the Son of God was revealed: to destroy the works of the devil.” Christ came to restore creation to God’s original plan—humans benevolently ruling a blessed earth. Thus, Scripture commands this of wives and husbands:

Wives, submit to your husbands, as is fitting in the Lord. Husbands, love your wives and do not be embittered against them.

Colossians 3:18-19

Wives, submit to your husbands as to the Lord, because the husband is the head of the wife as also Christ is the head of the church—he himself being the savior of the body. But as the church submits to Christ, so also wives should submit to their husbands in everything. Husbands, love your wives just as Christ loved the church and gave himself for her to sanctify her by cleansing her with the washing of the water by the word, so that he may present the church to himself as glorious—not having a stain or wrinkle, or any such blemish, but holy and blameless.

Ephesians 5:22-27

As God’s image bearers, when Christian husbands and wives practice biblical love, authority, and submission, they represent the Trinity. And, they also represent how the church should submit to Christ, and how Christ loved the church and died for her. It is a beautiful gospel picture.

Application

Practically, in understanding how sin perverted male and female roles in marriage, (1) husbands must recognize their sinful tendency of being harsh with their wife. When they do so, they must repent and seek forgiveness from both God and their wife. Colossians 3:19 says, “Husbands, love your wives and do not be embittered against them.” (2) Also, wives must recognize their sinful tendency of trying to control their husband. When they do so, especially through negative words, they likewise must repent and seek forgiveness from God and their husband. (3) Finally, in understanding God’s specific roles, males and females must not fight against them or be upset at them, but rejoice in them and commit to them as a way of honoring God. This is what Paul referred to in Ephesians 5:22 when he said, “Wives, submit to your husbands as to the Lord.” Instead of treating their husband as God, it seems Paul is saying that wives should submit to their husbands as their Christian duty. Likewise, husbands must lead and serve their wives as their duty to the Lord. God’s plan is perfect, even if we don’t fully understand or agree. We must submit to God because he knows best.

Wayne Grudem emphasizes our need to rejoice in and submit to our God-ordained roles when he said this:

…as we grow in maturity in Christ, we will grow to delight in and rejoice in the God-ordained and wisely created differences in roles within the human family. When we understand this biblical teaching, both men and women should be able to say in their hearts, “This is what God has planned, and it is beautiful and right, and I rejoice in the way he has made me and the distinct role he has given me.”5

The LGBTQ Movement

Finally, in considering how God created man and woman, we must briefly consider the lesbian, gay, bisexual, transgender, and queer (LGBTQ) movement. Scripture says that God created two separate genders in the image of God—male and female (Gen 1:26). Therefore, males and females represent God individually and, in a special way, within marriage (Gen 2:24, Matt 19:4-6, 1 Cor 11:3). The husband represents God the Father as the authority over the home and the wife represents God the Son as she submits to her husband (1 Cor 11:3). In the marriage, there should be perfect love, authority, and submission, as man and woman represent the Godhead. Therefore, God did not create males to marry males, nor females to marry females. He also didn’t intend for males and females to change their genders, as in transgenderism. As seen with Satan approaching Eve to usurp God’s original design for Adam to lead the home (Gen 3:1-6, 1 Tim 2:14), Satan seeks to corrupt everything that happened in Genesis 1 and 2 today. He seeks to remove God as the Creator, in light of some random processes in evolution, which remove the concept of an intentional creation with a God-given purpose. In evolution, everything is a random accident and, therefore, has no real purpose. Satan seeks to remove separate roles for the genders. He seeks to remove the marriage between a man and a woman, and even the reality of genders themselves. In Romans 1, Paul said these types of contrary views and practices come from denying the Creator and his rule over us. They are not the result of biological processes, as though God created people to live this way. Romans 1:21-28 says this,

For although they knew God, they did not glorify him as God or give him thanks, but they became futile in their thoughts and their senseless hearts were darkened. Although they claimed to be wise, they became fools and exchanged the glory of the immortal God for an image resembling mortal human beings or birds or four-footed animals or reptiles. Therefore God gave them over in the desires of their hearts to impurity, to dishonor their bodies among themselves. They exchanged the truth of God for a lie and worshiped and served the creation rather than the Creator, who is blessed forever! Amen. For this reason God gave them over to dishonorable passions. For their women exchanged the natural sexual relations for unnatural ones, and likewise the men also abandoned natural relations with women and were inflamed in their passions for one another. Men committed shameless acts with men and received in themselves the due penalty for their error. And just as they did not see fit to acknowledge God, God gave them over to a depraved mind, to do what should not be done.

When people deny the Creator, either by idolatry (v. 23)—making up a God whose person and ways contradict Scripture—or denying that there is a Creator altogether, people naturally will turn away from God’s ways. They will worship the creature instead of the Creator (v. 25), practice sexual immorality (v. 24), homosexuality (v. 26-27), and abandon all decency (v. 28-32). Denying the true God leads to futile thinking (v. 21), darkened hearts (v. 21), dishonorable passions (v. 26), and a depraved mind (v. 28).

Though Paul was speaking of the Gentile world in Romans 1:21-28, it is very clear that even in the early church, some were professing that perverse sex, including homosexuality, was acceptable to God. Therefore, in response, Paul said this in 1 Corinthians 6:9-10:

Do you not know that the unrighteous will not inherit the kingdom of God? Do not be deceived! The sexually immoral, idolaters, adulterers, passive homosexual partners, practicing homosexuals, thieves, the greedy, drunkards, the verbally abusive, and swindlers will not inherit the kingdom of God.

The fact that he calls them to “not be deceived” means that some were teaching liberal views about sexuality. Paul warns that those who practice such unrepentant behavior are not part of God’s kingdom (1 Cor 6:10, 1 John 3:6-10). In fact, in 1 Corinthians 5, when a man was having sex with his father’s wife (his stepmom), some in the church were proud (v. 2) and boasting about it (v. 6)—no doubt declaring how they were a “welcoming” and “affirming” congregation. Paul challenged them to remove that person from the church because sin spreads (v. 1-8). Unfortunately, this welcoming of perverse sexuality still happens in churches today, as some believers make arguments that twist God’s original design for men and women. They declare perverted sexuality as normal, natural, genetic, and even righteous.

With all that said, though practicing a perverse sexuality is not what God originally designed for humans (Matt 19:4-5), it is “natural” or “normal” in the sense of our sinful nature, which is in rebellion towards God (Rom 8:7). Galatians 5:19 says, “Now the works of the flesh are obvious: sexual immorality, impurity, depravity.” Because of humanity’s sinful disposition, it is normal for people to desire to practice sexual immorality, which includes fornication, adultery, homosexuality, and other forms of perversion. Since the fall, people struggle with intense desires to sin sexually, and apart from God’s means of grace, they will do so. God’s means of grace includes the conscience which affirms right deeds and condemns wrong ones (Rom 2:14-16), the family which trains children in the way they should go (Prov 22:6, Eph 6:4), the government which rewards the righteous and punishes the wrongdoer (Rom 13:1-7), the church who is the foundation of truth in society (1 Tim 3:15), and the Holy Spirit who gives us a new nature at salvation (Gal 5:16-17, 22-23)—a nature that desires to obey God. In societies where people’s consciences have been hardened by the practice of sin and continual exposure to it, the family is commonly broken, the government enforces ungodliness through its laws, the church no longer preaches the Word but instead embraces the sinful views and practices of the culture, and the Holy Spirit is continually resisted, the works of the flesh will become increasingly dominant, including the acceptance and practice of perverted sexuality.

To combat these perverted sexual desires, God offers forgiveness to those who repent of their sins, by faith accept Jesus’ death on the cross for sins and his resurrection, and follow him as Lord and Savior (cf. Acts 3:19, 1 John 1:9, Rom 10:9-10). When a person truly accepts Christ as Lord and Savior, Scripture says he becomes a new creation as the old has passed away and the new has come (2 Cor 5:17). In addition, God gives believers his Holy Spirit to enable them to conquer their sinful desires. Galatians 5:16 says, “But I say, live by the Spirit and you will not carry out the desires of the flesh.” True believers still have a flesh that desires to sin, which may include same-sex attraction; however, as they abide in the Spirit through studying God’s Word, obedience to it, worship, Christian fellowship, prayer, etc., they will not fulfill the desires of the flesh. In fact, with the Corinthians that Paul wrote, it is clear that some previously practiced homosexuality before converting and becoming followers of Christ. In 1 Corinthians 6:11, after saying those who practice unrepentant sin, including homosexuality, would not enter God’s kingdom (v. 9-10), Paul said, “Some of you once lived this way. But you were washed, you were sanctified, you were justified in the name of the Lord Jesus Christ and by the Spirit of our God.” By God’s grace, those who were previously dominated by the flesh, including their sexual desires, repented and were living for God.

Therefore, a person’s past or continual struggle with sin should not hinder him from coming to Christ. For those who repent and follow Christ, God promises forgiveness and grace to fight sin and grow in holiness. Romans 6:6-7 and11-14 says,

We know that our old man was crucified with him so that the body of sin would no longer dominate us, so that we would no longer be enslaved to sin. (For someone who has died has been freed from sin.) … So you too consider yourselves dead to sin, but alive to God in Christ Jesus. Therefore do not let sin reign in your mortal body so that you obey its desires, and do not present your members to sin as instruments to be used for unrighteousness, but present yourselves to God as those who are alive from the dead and your members to God as instruments to be used for righteousness. For sin will have no mastery over you, because you are not under law but under grace.

In summary, when God created humanity in his image, as male and female, they were to marry, have children, and rule the earth righteously according to God’s laws (Gen 1:26-28). It was never God’s original plan for homosexuality, bisexuality, transgenderism, or other types of perverted sexuality to ever be practiced. They are part of Satan’s continual plan to corrupt God’s people and his purposes for them, which he began in the garden with the first temptation (Gen 3:1-6). To those who are willing to repent of their sins and follow Christ, God offers forgiveness, salvation, and grace to grow in holiness.

Reflection

  1. What stood out most in the reading and why?
  2. What does the fact that God created male and female in his image suggest about human relationships?
  3. What is the biblical evidence for God’s original design of male leadership, especially in the home and church?
  4. What are supports for egalitarianism, which teaches there are no designated roles for males and females in the home and church?
  5. How did the fall negatively affect male and female relationships, especially in marriage?
  6. What does God’s original design of there being two separate genders (male and female) and that they would marry and procreate suggest about the LGBTQ movement? Why is the movement growing in popularity among both nonbelievers and believers?
  7. What other questions or applications did you take from the reading?

Copyright © 2021 Gregory Brown

Unless otherwise noted, the primary Scriptures used are taken from the NET Bible ® copyright © 1996-2016 by Biblical Studies Press, L.L.C. All rights reserved.

Holy Bible, New International Version ®, NIV® Copyright © 1973, 1978, 1984, 2011 by Biblica, Inc.® Used by permission. All rights reserved worldwide.

Scripture quotations marked (ESV) are from The Holy Bible, English Standard Version® (ESV®) Copyright © 2001 by Crossway, a publishing ministry of Good News Publishers. All rights reserved.

Scripture quotations marked (NLT) are taken from the Holy Bible, New Living Translation, Copyright © 1996, 2004, 2007 by Tyndale House Foundation. Used by permission of Tyndale House Publishers, Inc., Carol Stream, Illinois 60188. All rights reserved.

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1 Grudem, W. A. (2004). Systematic theology: an introduction to biblical doctrine (p. 459). Leicester, England; Grand Rapids, MI: Inter-Varsity Press; Zondervan Pub. House.

2 Grudem, W. A. (2004). Systematic theology: an introduction to biblical doctrine (pp. 461–462). Leicester, England; Grand Rapids, MI: Inter-Varsity Press; Zondervan Pub. House.

3 Grudem, W. A. (2004). Systematic theology: an introduction to biblical doctrine (p. 463). Leicester, England; Grand Rapids, MI: Inter-Varsity Press; Zondervan Pub. House.

4 Grudem, W. A. (2004). Systematic theology: an introduction to biblical doctrine (p. 464). Leicester, England; Grand Rapids, MI: Inter-Varsity Press; Zondervan Pub. House.

5 Grudem, W. A. (2004). Systematic theology: an introduction to biblical doctrine (p. 465). Leicester, England; Grand Rapids, MI: Inter-Varsity Press; Zondervan Pub. House.

Related Topics: Christian Life

4. Essential Nature of Humanity

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What is the essential nature of humans? We’ve considered that God made humans in his image, and therefore humans reflect God in a variety of ways. However, God does not have a body because he is spirit (John 4:24), so it is clear that God did not make humans exactly like him, especially in the essential components that make up their nature. There have been three prominent views on the essential nature of humans throughout history: trichotomy, dichotomy, and monism. We’ll consider each.

Trichotomy

Trichotomists believe that humans have three parts: body, soul, and spirit. The body is the material aspect of humanity. The soul and spirit combine to make up the immaterial aspect of humanity. The soul includes the intellect, emotions, will, and conscience. The spirit enables humans to interact with and worship God (John 4:24) and makes them different than animals, which do not have spirits. It is believed that before the fall, the human spirit was alive to God, but when the fall happened, the spirit died within humanity. Ephesians 2:1 says before humans are born again, we are “dead in our transgressions and sins.” Apart from salvation, humans are led by their soul or body instead of their spiritual nature, which is dead. However, when saved, the spirit in humanity is regenerated and therefore interacts with God and submits to him (cf. Rom 8:10 NASB). Some would even say the regenerated human spirit is perfect and sinless,1 while the soul must continually be renewed (Rom 12:2) and the body disciplined until the resurrection (1 Tim 4:7, 1 Cor 9:27). The primary verses used to support trichotomy are 1 Thessalonians 5:23, which says, “Now may the God of peace himself make you completely holy and may your spirit and soul and body be kept entirely blameless at the coming of our Lord Jesus Christ.” Also, Hebrews 4:12 says,

For the word of God is living and active and sharper than any double-edged sword, piercing even to the point of dividing soul from spirit, and joints from marrow; it is able to judge the desires and thoughts of the heart.

Certainly, these verses appear to support that humanity has three parts: a body, soul, and spirit. With that said, with further investigation, it seems clear that the soul and spirit are not distinguishable parts of the human constitution but terms that are generally used synonymously, which is one of the dichotomist’s primary arguments.

Dichotomy

Dichotomy has been the most held view throughout history.2 Dichotomists believe that humans only consist of two parts—a material and immaterial part called the body and soul or body and spirit. Genesis 2:7 describes how God made humans this way. It says, “The Lord God formed the man from the soil of the ground and breathed into his nostrils the breath of life, and the man became a living being.” “Living being” can also be translated “living soul” (ASV). Many verses focus on these two essential parts of human nature—the material and the immaterial—as noted below.

Christ said this: “Do not be afraid of those who kill the body but cannot kill the soul. Instead, fear the one who is able to destroy both soul and body in hell.”

Matthew 10:28

For just as the body without the spirit is dead, so also faith without works is dead.

James 2:26

… An unmarried woman or a virgin is concerned about the things of the Lord, to be holy both in body and spirit.

1 Corinthians 7:34

turn this man over to Satan for the destruction of the flesh, so that his spirit may be saved in the day of the Lord.

1 Corinthians 5:5

Further support for humans being made in a complex unity of the material body and immaterial soul is the fact that at death, the body and soul are temporarily separated. The body returns to the ground while the spirit or soul goes to heaven until God eventually resurrects the body. Many verses support this. In Revelation 6:9, the disembodied souls of those martyred during the great tribulation cry out to God for justice. It says, “Now when the Lamb opened the fifth seal, I saw under the altar the souls of those who had been violently killed because of the word of God and because of the testimony they had given.” Also, Hebrews 12:23 mentions “the spirits of the righteous, who have been made perfect” who continually worship God in heaven. And in 2 Corinthians 5:8, Paul says, we “would prefer to be away from the body and at home with the Lord.” When a person dies, the material body and the immaterial soul are separated until the resurrection.

Rebuttal of Trichotomy

How do dichotomists handle 1 Thessalonians 5:23 and Hebrews 4:12 which describe the soul and spirit as separate but indivisible parts of the human constitution? (1) They would argue that the authors are simply piling up or combining terms for emphasis.3 Those verses are similar to Luke 10:27 and Matthew 22:37, which say, “Love the Lord your God with all your heart, with all your soul, with all your strength, and with all your mind, and love your neighbor as yourself” and “Love the Lord your God with all your heart, with all your soul, and with all your mind.” Should heart, mind, and soul all be distinguished? In these verses, the emphasis is to love God with one’s entire being. Likewise, 1 Thessalonians 5:23 is simply a prayer for God to bless both the material and immaterial parts of a person, whether the immaterial is called spirit or soul. And Hebrews 4:12 is emphasizing how God’s Word can pierce the deepest parts. If someone wants to distinguish between “thoughts” and “intentions,” God’s Word can pierce that deep. And if someone wants to distinguish between the “soul” and the “spirit,” God’s Word can pierce that deep as well. The point is not that thoughts and intentions are distinguishable, nor are the soul and spirit. The point is God’s Word is more effective and revealing than we can imagine.

(2) In addition, as support for the soul and spirit being the same, dichotomists point out how the words are commonly used interchangeably throughout Scripture. Because of this, it is impossible to distinguish them or designate separate roles for them, as portions of a human’s immaterial part. For example, in Luke 1:46-47, Mary says, “My soul exalts the Lord, and my spirit has begun to rejoice in God my Savior.” She is clearly using Hebrew parallelism—meaning the soul and spirit are the same. Essentially, she is saying her inner-being worships God. Likewise, Job used similar language for his discouragement. In Job 7:11, he said, “Therefore, I will not refrain my mouth; I will speak in the anguish of my spirit; I will complain in the bitterness of my soul.” Also, as quoted previously, in Revelation 6:9 when describing the disembodied martyrs in heaven, they are called “souls,” but in Hebrews 12:23, they are called “spirits.” The terms spirit and soul are used synonymously throughout Scripture to describe the immaterial part of humans. They should not be distinguished.

As far as the trichotomists’ belief that the human spirit, which relates to God, died at the fall and is regenerated at salvation, it would be better to think of our whole being as dead in the sense of them being out of fellowship with God and not just our spirit (Eph 2:1). Also, Scripture never teaches that our spirits after salvation become pure. In fact, Scripture teaches the opposite. In 2 Corinthians 7:1, Paul said this: “Therefore, since we have these promises, dear friends, let us cleanse ourselves from everything that could defile the body and the spirit, and thus accomplish holiness out of reverence for God.” We are to cleanse both our bodies (actions) and spirits (wrong motives and thoughts) from sin in order to become holy and worship God as we should. Only after death or at the resurrection will our spirits become pure. As mentioned previously, in Hebrews 12:23, believers awaiting their resurrected bodies are called “the spirits of the righteous, who have been made perfect.” Likewise, there is no clear biblical support for animals being distinguished from humans because they don’t have a spirit. In Ecclesiastes 3:21 (ESV), Solomon said: “Who really knows if the human spirit ascends upward, and the animal’s spirit descends into the earth?” If the spirit refers to the immaterial portion of a being which includes the intellect and emotions, animals have that to various degrees, just like humans. What makes humans different than animals is that they are made in the image of God, they can interact with their Creator in the sense of worship and obedience, and their spirits will live eternally.

Monism

Monism teaches that humans consist of one element—the body. They believe that when Scripture uses the words body, soul, spirit, or flesh, they all refer to one’s whole being, not distinguishable parts of the human constitution.4 Often the fact that Hebrew thought viewed the body as a singular unity, unlike Greek thought which parsed up the body, is emphasized. Monists also believe that body and soul cannot be separated, and therefore, it is impossible to live in a disembodied, intermediate state.5 Though the focus on the unity of a person should be applauded, as that is the primary way Scripture describes people, this view has many contradictions with Scripture. Scripture teaches that though humans are a unity, they have material and immaterial aspects. When a person dies, their body and soul are conditionally separated until the resurrection (2 Cor 5:8, Heb 12:23, Rev 6:9, etc.). For these reasons, this view has never been popular amongst Christians.

Applications

What are some applications from considering the essential nature of humans?

1. Though humans have material and immaterial aspects to their nature, humans should be ministered to as a complex unity.

Yes, humans have a soul (including their intellect, will, emotions, and conscience) and a physical body, but these are unified. This means we cannot minister to one’s spiritual life and neglect the body, including things like diet, exercise, and rest. The body and spirit are connected. The body affects the spirit, and the spirit affects the body. Sin can lead to sickness (1 Cor 11:29-30) and experiencing sickness can make it easier to sin. A joyful disposition can lead to physical healing, while a depressed disposition can lead to sickness. Proverbs 17:22 says, “A cheerful heart brings good healing, but a crushed spirit dries up the bones.”

2. Because God created humans as complex unities, each aspect of their nature must be honored, cultivated, and used to glorify God.

It is possible to depreciate one aspect of human nature and exalt the other. To the Greeks, the body was evil, and the spirit was good. However, they are both essential parts of our nature, which God has given us and that we must cultivate. In 1 Corinthians 6:19-20, Paul said,

Or do you not know that your body is the temple of the Holy Spirit who is in you, whom you have from God, and you are not your own? For you were bought at a price. Therefore glorify God with your body.

Our bodies were purchased by God. He owns and indwells them; therefore, we must glorify God through them. Certainly, this includes maintaining good health, but also using our bodies to serve God and his people. Also, Romans 12:1-2 says,

Therefore I exhort you, brothers and sisters, by the mercies of God, to present your bodies as a sacrifice—alive, holy, and pleasing to God—which is your reasonable service. Do not be conformed to this present world, but be transformed by the renewing of your mind, so that you may test and approve what is the will of God—what is good and well-pleasing and perfect.

We must present our bodies to God as sacrifices—being willing to do whatever he wants us to do, even if it hurts or is uncomfortable—and we must continually transform our minds through the study of Scripture and thinking on godly things (Phil 4:8-9). Each aspect of our being must be honored, cultivated, and used to glorify God. We should not cultivate our spirit and neglect our body, or cultivate our body and neglect our spirit. God created them both as a complex unity; therefore, we must honor God with our entire person.

Reflection

  1. What stood out most in the reading and why?
  2. What are the three views of the essential nature of humans and the biblical support for them?
  3. Which view do you believe is most biblical and why?
  4. What are some applications from the fact that God created humans as a complex unity, with a material and immaterial part?
  5. What other questions or applications did you take from the reading?

Copyright © 2021 Gregory Brown

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1 Grudem, W. A. (2004). Systematic theology: an introduction to biblical doctrine (p. 475). Leicester, England; Grand Rapids, MI: Inter-Varsity Press; Zondervan Pub. House.

2 Aaron, Daryl. Understanding Theology in 15 Minutes a Day: How can I know God? Baker Publishing Group. Kindle Edition.

3 Grudem, W. A. (2004). Systematic theology: an introduction to biblical doctrine (pp. 478–479). Leicester, England; Grand Rapids, MI: Inter-Varsity Press; Zondervan Pub. House.

4 MacArthur, J., & Mayhue, R. (Eds.). (2017). Biblical Doctrine: A Systematic Summary of Bible Truth (p. 421). Wheaton, IL: Crossway.

5 Erickson, M. J. (2001). Introducing Christian doctrine (2nd ed., p. 182). Grand Rapids, MI: Baker Academic.

Related Topics: Christian Life, Man (Anthropology)

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