The Idolatry of Tony Jones and The New Christians

What is this really about?

I must admit to being overwhelmed as I read The New Kierkegaardians Christians. The error and stupidity in the book are staggering. I do well to choose a single battle and fight it, hoping to provoke others to be more discerning as they read the book. The battle I choose to fight is against Jones’ shameful treatment of Judges 11. Tony abuses the story of Jephthah and his daughter (pg. 145-148) in order to paint orthodox readings of it as wrong. Never mind that he uses a phony “orthodox” interpretation to argue against. Tony Jones avoids salient points in the story of Jephthah to avoid the Gospel message there.

I loathe The New Christians, because it presents the basest view of Christianity that I can imagine. To the Emergent sycophants, the book is glorious and Jephthah is base. Theirs is a view that turns proper exegesis on its head. In his rush to deconstruct (tear down) the story of Jephthah, Tony Jones, makes a parody of the Gospel. Like his friend, Brian McLaren, Tony reduces a story of redemption to one of “child abuse”. McLaren sides with the likes of Jeffrey John, Steve Chalke, Alan Jones, J. Denny Weaver, Joel Green and Mark Baker in trying to reinvent Christ’s atoning death and justifying resurrection. Tony Jones sides with all of them when he follows their method.

 

Jephthah, Whom God sets free

Is this about good theology or a matter of taking sides? I submit to you that it is about both. The revisioners embrace bad theology and end up on the side of heresy. Tony Jones is a theological workman who ought to be ashamed. He deals with scripture deceitfully and purposefully avoids the Gospel message of the Old Testament. Let’s consider Jephthah and his daughter.

The story of Jephthah comes out of the Old Testament book of Judges. The Holy Spirit lays down the context for the book of Judges in Chapter Two. Judges is a roller coaster ride of blessing and judgment. God worked through the Judges to deliver the people from oppression, which they brought upon themselves in turning to idolatry. It’s a picture of a God who will save anyone who will turn to Him for salvation. It is also a picture of a sin-cursed earth and fallen humanity, both needing a Savior.

And the people served the LORD all the days of Joshua, and all the days of the elders that outlived Joshua, who had seen all the great works of the LORD, that he did for Israel. And Joshua the son of Nun, the servant of the LORD, died, being a hundred and ten years old. And they buried him in the border of his inheritance in Timnath-heres, in the mount of Ephraim, on the north side of the hill Gaash. And also all that generation were gathered unto their fathers: and there arose another generation after them, which knew not the LORD, nor yet the works which he had done for Israel. And the children of Israel did evil in the sight of the LORD, and served Baalim: And they forsook the LORD God of their fathers, which brought them out of the land of Egypt, and followed other gods, of the gods of the people that were round about them, and bowed themselves unto them, and provoked the LORD to anger. And they forsook the LORD, and served Baal and Ashtaroth. And the anger of the LORD was hot against Israel, and he delivered them into the hands of spoilers that spoiled them, and he sold them into the hands of their enemies round about, so that they could not any longer stand before their enemies. (Jdg 2:7-14)

Whithersoever they went out, the hand of the LORD was against them for evil, as the LORD had said, and as the LORD had sworn unto them: and they were greatly distressed. Nevertheless the LORD raised up judges, which delivered them out of the hand of those that spoiled them. And yet they would not hearken unto their judges, but they went a whoring after other gods, and bowed themselves unto them: they turned quickly out of the way which their fathers walked in, obeying the commandments of the LORD; but they did not so. And when the LORD raised them up judges, then the LORD was with the judge, and delivered them out of the hand of their enemies all the days of the judge: for it repented the LORD because of their groanings by reason of them that oppressed them and vexed them. And it came to pass, when the judge was dead, that they returned, and corrupted themselves more than their fathers, in following other gods to serve them, and to bow down unto them; they ceased not from their own doings, nor from their stubborn way. (Jdg 2:15-19)

We meet Jephthah in Judges 11. He is a Gileadite and the bastard son of a harlot. He wasn’t considered a true Israelite, because his father never married his gentile (strange, other) mother. Jephthah was cast out of his father’s house by his brethren. He went to live in the land of Tob. He became a leader of vain (empty, worthless) men and established a rugged reputation. He led an army. Jephthah was a bloody man without a sacrifice or a way to God (Deu 23:2), as far as the Law was concerned.

The children of Ammon (Gen 19:38) made war against the children of Israel. Jephthah’s brethren came to him and sought his leadership. They fetched (accepted, received) him out of the land of Tob to be their Captain. Jephthah challenged his brethren to acknowledge the irony of their predicament, and he agreed to lead them. He set one condition, that they would follow him after the LORD gave them victory over their oppressors. We are told that Jephthah made a compact before the LORD at Mizpeh (watchtower) of Gilead. This is consistent with the context laid down in Chapter Two, where we are told that God raised up the Judges.

So Jephthah sends messengers to the king of the children of Ammon. The Ammonites claim to seek land that was stolen from them many years earlier by the children of Israel. Jephthah rebukes the Ammonites by reminding them that God was the one who dispossessed them of the land. He preaches to them about the redemptive works of God. He reminds them of God’s deliverance of Israel into the land promised to the seed of Abraham. He even mocks their gods, chiding them to appeal to Chemosh for possessions. Jephthah paints the picture of God’s judgment against those who seek to subvert and destroy God’s message and work of salvation (Num 20-22). This story of Jephthah is a portrait of a bastard who was more faithful than legitimate sons concerning the preaching and teaching of God’s word.

 

Jephthah’s Vow

And then we come to Jephthah’s vow. The battle so far has just been a war of words. Jephthah recognizes that victory is not possible without God. He submits to God’s judgment in the matter of victory against the Ammonites. He pledges, upon his return from battle, to sacrifice whatsoever comes out of his house as a burnt offering unto the LORD.

Then the Spirit of the LORD came upon Jephthah, and he passed over Gilead, and Manasseh, and passed over Mizpeh of Gilead, and from Mizpeh of Gilead he passed over unto the children of Ammon. And Jephthah vowed a vow unto the LORD, and said, If thou shalt without fail deliver the children of Ammon into mine hands, Then it shall be, that whatsoever cometh forth of the doors of my house to meet me, when I return in peace from the children of Ammon, shall surely be the LORD's, and I will offer it up for a burnt offering. (Jdg 11:29-31)

Now let’s just take a few moments to talk about this. Tony Jones relates a foolish interpretation, which he attributes to another pastor, and which frames Jephthah’s vow as a dumb mistake. Such a reading insinuates that Jephthah was hasty and made the vow without thinking. Tony seems to rightly understand that to be a stupid interpretation. When a man vows to give up something that walks out of his house to meet him, he isn’t meaning to offer a toaster or a lamp. He’s obviously thinking of a living object that can move under its own power. So we can agree that Jephthah made a vow to offer a life, right?

But Tony Jones is on a mission to tear down the Bible and promote liberal theology, which majors in a bloodless cross and a Christ who died for social justice. So Tony bypasses illuminating passages of Scripture in order to use the story of Jephthah as way to preach a social-justice gospel. What does the Bible say about burnt offerings, human sacrifice, and the first-born of Israel? What does the New Testament say about Jephthah? Why does Tony Jones pass over those parts of the Bible?

 

Let God defend His servant!

The burnt-offering  (olah, holocaust) is the oldest offering in the Holy Bible. It was offered by Noah, Abraham, Isaac, Jacob, and the Levites The Mosaic Law confined burnt sacrifices to the LORD as a practice reserved for the Levites. Deuteronomy 12 is especially enlightening here, because God establishes the law of an appointed place for sacrifices in juxtaposition to the abominations and scattered worship of the heathen nations being driven out of the land. The same chapter, that exhorts Israel to worship at the place appointed by God, also warns Israel of destruction if they offer their children as burnt sacrifices.

Human sacrifice was forbidden in Israel (Lev 18 & 20; Deu 12 & 18) . Those prohibitions are always given with reference to Molech, a god of the Ammonites. Only Ahaz (2Ki 16) and Manasseh (2Ki 21) were brazen enough to named by the Holy Spirit as breaking this commandment. They worshiped Molech at Topheth and scripture records their deeds as abominations. Topheth was in the Valley of Hinnom, close to Jerusalem. God pronounced judgment on Jerusalem for it (Jer 7, 19, & 32). Their captivity in Babylon was decreed to rid Israel of that sin.

 
Every thing that openeth the matrix in all flesh, which they bring unto the LORD, whether it be of men or beasts, shall be thine: nevertheless the firstborn of man shalt thou surely redeem, and the firstling of unclean beasts shalt thou redeem. And those that are to be redeemed from a month old shalt thou redeem, according to thine estimation, for the money of five shekels, after the shekel of the sanctuary, which is twenty gerahs. (Num 18:15-16)

The firstborn of Israel were to be set apart for the LORD (Exo 13, 22 & 34; Lev 27; Num 3, 8, 18). Exodus 13 ties the sanctification of the firstborn to God's redemption of the people from Egypt. Numbers 3 ties it to the special status of the Levites. God took the sons of Levi as a special possession and commanded that the Israelites redeem their firstborn. Numbers 18 deals with the dedication and redemption of the firstborn. The redemption price was five shekels. The Jews were commanded to dedicate their firstborn children and redeem them. The firstborn of their cattle and the firstfruits of their fields were to be dedicated to God. The Levites took provision from the animal and botanical offerings, according to Numbers 18. The offering of firstfruits was also bound to a confession of God's mercy, redemption, deliverance, and provision (Deu 26). And don't miss the fact that Deuteronomy 18 connects the sanctification of the Levites, the offerings of first-things, the condemnation of heathen worship, and the messianic hope together!

The LORD thy God will raise up unto thee a Prophet from the midst of thee, of thy brethren, like unto me; unto him ye shall hearken; According to all that thou desiredst of the LORD thy God in Horeb in the day of the assembly, saying, Let me not hear again the voice of the LORD my God, neither let me see this great fire any more, that I die not. And the LORD said unto me, They have well spoken that which they have spoken. I will raise them up a Prophet from among their brethren, like unto thee, and will put my words in his mouth; and he shall speak unto them all that I shall command him. And it shall come to pass, that whosoever will not hearken unto my words which he shall speak in my name, I will require it of him. (Deu 18:15-19)

The New Testament speaks well of Jephthah. The Holy Spirit, through the writer to the Hebrews, gives Jephthah a place of honor (Heb 11). Jephthah is listed there with David, Samson, Samuel, Gideon, and Barak. They are said to have "obtained a good report through faith" not having received the promise (gospel).

 

What of Jephthah's Daughter?

The last seven verses of Judges 11 deal with the completion of Jephthah's vow. Did Jephthah slay his daughter? No! He pledged her purity. The emphasis in these verses is on her virginity. She was forbidden to marry. The Hebrew word for burnt offering, “olah”, means wholly consumed and ascending.

Jephthah was in a position to pledge his daughter as a pure offering in service to God. A father had binding authority over a daughter living in his house (Num 30). She could pledge her soul on some matter, and her father could break the vow with the blessing of God. The father could not break his own vow, but he was given special authority to act on behalf of his wife or daughter. A man could also pledge any other person as an offering at the Tabernacle and pay a redemption price (Lev 27) Jephthah was authorized to forbid his daughter to wed and remain pure as a sacrifice to the LORD. He could make that vow before the priest and pay a redemption price to seal it.

She knew no man (v 39). He mourned, because she was his only child. He undoubtedly wanted grandchildren. She mourned, because it was a shame for women in that day to be unwed and childless. The Hebrew word for lament, “tanah”, also means to celebrate. The daughters of Israel celebrated this uncommon act of devotion.

The Idol of Liberation Theology

The reader has a choice here. One can ignore what Hebrews 11 says about the good report obtained by Jephthah. One can also ignore the many reasons cited here to spare the life of Jephthah’s daughter. Or one can follow Tony Jones and kill Jephthah’s daughter for the sake of idolatry. The big question here is, what is your view of the Holy Bible?

I submit to you that Tony’s view of the Bible isn’t very high. Tony acts very pious, but his chief aim is to promote doubt. Unbelief is an essential ingredient in existentialist theology. Doubt is the leaven that makes Kierkegaardian theology tasty to Tony Jones. That’s why he passes over so many parts of the Bible that speak to the fate of Jephthah’s daughter.  No, Tony wants her to burn so he can promote Jurgen Moltmann’s Liberation Theology. Tony wants her to suffer so he can put God in the fire with her and introduce Bloch’s Marxism into the discussion. Never mind whatever questions it might raise for you about the reliability of the Bible. No, Tony wants your company in the circle of endless questioning at the Emergent church.

You can see God’s holiness and work of redemption here, or you can play the ‘what is truth?’ game with Tony Jones and The New Kierkegaardians.

Drinking Kool-Aide in the New Jonestown

I saw where Tony Jones recently bragged on his weblog about changing his title to Ecclesiologist. Why not? He’s a poor theologian.

While reading “The New Kierkegaardians Christians”, I am reminded of Jim Jones. He was a church leader too. Jim Jones was a sweaty, lecherous, megalomaniac who led his flock to their deaths in a sweaty place called Jonestown. They killed themselves drinking Kool-Aide which Pastor Jones served to them. It was a case of murder by bad theology.

Whenever someone talks about Kool-Aide in a political, sociological, or religious context, it is a reference to Jonestown. And by the way, the Kool-Aide in Jonestown was poisoned. The poison was the lethal part.

Is Tony’s theology poisoned? I think it is.

Having arrived at Chapter 4 – “The Theology Stupid”, I wonder about the people who choose to swallow this drivel. Why don’t they see the flaw in Tony’s theology when he says; “And finally, the world, to which the gospel would be preached was not the planet Earth. The only world known to Jesus was the Roman Empire…” (pg. 98)? Either Tony Jones thinks God is very limited in His knowledge, or he doesn’t think Jesus was God.

Seeing what Mr. Jones says about postmodernism as the ingredient to liberate theology, I have to wonder if Emergers will swallow anything and everything with a “new” label slapped on it.  How can they not perceive his subterfuge when he ties “foundationalism” to biblical faith and declares both wrong (pg. 19 & 103)?  According to Tony, there isn’t an “indubitable foundation” in the Bible, or for knowing God (pg. 19). Tony Jones replaces the breath of life (Genesis 2:7) with existentialism when he speaks about “conceiving” of  being a follower Christ (pg. 103). Tony says his Kierkegaardian theology begets a new way of life!

I‘ve highlighted many such flaws and poisonous contradictions in my copy of the book. I could go on and on, but reading this book is tiresome! Tony and I are worlds apart in what we believe. 

Tony says that theology is defined as "words about God" (pg. 47). How is it that Tony’s three pillars of Emergent theology; it should be local, conversational, and temporary -- are considered by anyone as being consistent with the Holy Bible? Is God not omnipresent, all-knowing, and eternal? Tony Jones doesn’t seem to think so, and his Emergent brethren seem to agree. According to Emergent theology, their words about God don’t have to agree with the Word of God.

How is it that such a man as Tony Jones can be considered fit to define what a church should be?

Watch out for the poison in the theological Kool-aide Mr. Jones is serving! Drink from the fount of Emergent theology at your own peril!

The King Speaks (Building the Kingdom) - Part 6

Introduction

We heard the King offering the Kingdom to the Jews in Matthew 11. They rejected Him, despite the mighty works He performed in the name of His Father.  Being rejected, He compares the multitude of Jews to spoiled children who love to be divided against each other. He tells them they don't know righteousness when it was presented to them. Jesus tells them that wisdom is proven by what it produces. Then He pronounces judgment on the cities where He preformed most of the works of the Messiah. He found little repentance in those cites of Galilee.

Chapter 12 presents Jesus and His disciples in a cornfield. They are plucking ears of corn for food. God provided for the poor by commanding the Israelites to reserve a corner of their fields for the poor to glean from. The Pharisees complained about Him allowing His disciples to harvest on the sabbath. He answered them by speaking of the way David provided for his men during the days of his rejection as king (1Sa 21). Jesus reminds the Pharisees that God accepts the service of the priests in the temple by grace. The temple and sabbath were at the center of a great deal of legalistic power for the Pharisees. Jesus engendered their hatred by placing himself in the position of God, greater than the temple and Lord of the sabbath. They knew He was claiming to be equal with God. (It's tragic that so many, especially those who claim to know and love Him, question His deity.)

Jesus was right to say the Pharisees were merciless, because we see them gathering in verse 14 to talk about destroying Him. We begin to find His enemies setting traps for Him in Matthew 12:9-14. They will not be satisfied until He is dead.

The rejected King in the countryside

Then was brought unto him one possessed with a devil, blind, and dumb: and he healed him, insomuch that the blind and dumb both spake and saw. And all the people were amazed, and said, Is not this the son of David? But when the Pharisees heard it, they said, This fellow doth not cast out devils, but by Beelzebub the prince of the devils.

And Jesus knew their thoughts, and said unto them, Every kingdom divided against itself is brought to desolation; and every city or house divided against itself shall not stand: And if Satan cast out Satan, he is divided against himself; how shall then his kingdom stand? And if I by Beelzebub cast out devils, by whom do your children cast them out? therefore they shall be your judges. But if I cast out devils by the Spirit of God, then the kingdom of God is come unto you. (Mat 12:22-28)

To be continued...

The King Speaks (Building the Kingdom) - Part 5

Introduction

We're presently looking into the Gospel of Mathew, focusing on the LORD's teachings on the Kingdom. God has been painting pictures of the Kingdom and the King from Genesis up to this Gospel. The pictures continue from here on through the book of Revelation. You'll find the King cleaning house and establishing His kingdom when you get to that last book. But this book is about the King coming to a people He promised to visit. He's bringing the Kingdom to them, but as a nation, they reject Him.

The King was heralded by messengers for centuries. He was promised to a disobedient, adulterous, and backsliding nation (Hos 3). He came to them in the fullness of time, knowing that they would reject Him. If you read this Gospel rightly, friends, you'll find out that He has very harsh and condemning things to say about a people who reject Him. But He won't forget the promises He made to Israel. He's going to give them eternal possessions. He offers eternal possessions to everyone who will receive Him. (The Church's possessions are spiritual in 2007.) He's going to save them by grace through faith also (Zec 12:9-14), but they're going to reject Him first. He's going to be pierced, but He's not going to cast the faithful overboard.

So, we saw the King teaching about the Kingdom in Matthew chapter 5-7. He had already met His greatest enemy in chapter 4. He proved there that Satan could not defeat Him. Jesus moves down from the mount in chapter 8 and begins to demonstrate His power to rule over all things. We find Him there healing diseases, challenging pretenders, commanding the forces of nature, casting out demons, and being rejected for the love of swine.  He meets opposition from the religious rulers in chapter 9, as he continues to heal, call disciples, restore young and old, and proclaim a time of harvest.

He chooses disciples to be apostles in chapter 10. They are sent to reap a harvest in Israel. He endues them with power to do the works of the King, telling them to travel as beggars and go to the lost sheep of Israel. He tells them to freely give the gifts He just gave them. He pronounces judgment on those who reject the King's gifts and message. He warns them that they will be rejected and persecuted. He spells out the terms of a new relationship to God. It's one that will divide families. He spells out a different basis on which to have power with God. He is sending Jews out to minister to Jews. This is not to the Gentile church! Man can no longer say the he is saved by lineage and law. An age is coming to an end!

He offers the Kingdom to them

Chapter 11 opens with Jesus traveling alone. He goes into cities to teach and preach. Disciples of John the Baptist come to him confused, asking if He is the Messiah. They were expecting the Kingdom to be established at this time. Christ answers by referring to Isaiah35 and Isaiah 42. Jesus was doing the works of the Messiah, but they expected the judgments to come with the works. He had come to provide salvation to them first, so that they might be spared from the judgments.

John's disciples leave, and Jesus turns to the the multitudes that had come to hear Him. He tells them that the Kingdom has come to them if they will receive it.

And as they departed, Jesus began to say unto the multitudes concerning John, What went ye out into the wilderness to see? A reed shaken with the wind? But what went ye out for to see? A man clothed in soft raiment? behold, they that wear soft clothing are in kings' houses. But what went ye out for to see? A prophet? yea, I say unto you, and more than a prophet. For this is he, of whom it is written, Behold, I send my messenger before thy face, which shall prepare thy way before thee. Verily I say unto you, Among them that are born of women there hath not risen a greater than John the Baptist: notwithstanding he that is least in the kingdom of heaven is greater than he.

And from the days of John the Baptist until now the kingdom of heaven suffereth violence, and the violent take it by force. For all the prophets and the law prophesied until John. And if ye will receive it, this is Elijah, which was for to come. He that hath ears to hear, let him hear.

But whereunto shall I liken this generation? It is like unto children sitting in the markets, and calling unto their fellows, And saying, We have piped unto you, and ye have not danced; we have mourned unto you, and ye have not lamented. For John came neither eating nor drinking, and they say, He hath a devil. The Son of man came eating and drinking, and they say, Behold a man gluttonous, and a winebibber, a friend of publicans and sinners. But wisdom is justified of her children. (Mat 11:7-19)

The LORD refers to Elijah, saying that John the Baptist stands in the place of Elijah if they will believe that the Kingdom is at hand. God promised, in Malachi 4, to send Elijah before He came in judgment. John the Baptist preached repentance in the face of impending judgement. The King says that men cannot produce the Kingdom, though they try to do it by force. All we can do is simply receive the Kingdom by receiving Christ, the King.

This chapter parallels Exodus 19 where Jehovah offers to make the children of Israel a kingdom of priests. We don't have the response of the people in Matthew 11 like we have in Exodus 19, but in both places something seems to go wrong. In both places, God seems to suddenly become angry. We need to know what God says about the human heart and hypocrisy to understand what is at work here. The LORD searches the heart, friends. The King knew that He would be rejected. They didn't need to say it. He knew it.

Witness His response to rejection. He begins to pronounce judgement on the cities that witnessed most of His mighty works.

Then began he to upbraid the cities wherein most of his mighty works were done, because they repented not: Woe unto thee, Chorazin! woe unto thee, Bethsaida! for if the mighty works, which were done in you, had been done in Tyre and Sidon, they would have repented long ago in sackcloth and ashes. But I say unto you, It shall be more tolerable for Tyre and Sidon at the day of judgment, than for you. And thou, Capernaum, which art exalted unto heaven, shalt be brought down to hell: for if the mighty works, which have been done in thee, had been done in Sodom, it would have remained until this day. But I say unto you, That it shall be more tolerable for the land of Sodom, in the day of judgment, than for thee. (Mat 11:20-24)

Repentance means turning. God wants everybody to turn away from sin and turn to Jesus Christ. The cross represents an impending judgment for all who will not receive The Lamb who died there, and salvation for all that will. Judgement will precede the establishment of the Kingdom.

Our concern, in the face of impending judgment, for those who are confused about these things should cause us to teach this Gospel rightly! This Jesus is not just a hippie love child. He is both Savior and Judge.

This is where the Gospel comes into conflict with the heresy of the Emergent church movement. The teaching of sin, righteousness, and judgment is offensive to people. Seeker sensitive movements like the Emergent church want people to forget about the judgments of Christ and focus only on the works of Christ. Emergers propose to be kingdom builders, as if God has been waiting for them to arrive and start building. Study the leaders of the Emergent movement; Rob Bell, Doug Pagitt, and Brian McLaren. You'll find that they are too worried about offending anyone to talk about the judgments of Christ truthfully, if at all.

The King Speaks (Building the Kingdom) - Part 4

Introduction

I began writing this series of articles about the Emergent church, and more specifically about a right perspective on the Kingdom of God. I thought I would take the reader through the teaching of the King himself, but I have gotten bogged down along the way. I don't want to take my LORD's words out of context, because I think that too many in our churches have lost the context. I don't know how else to explain the adoption of so much heresy in so-called Christian circles. I find the present state of Christendom disturbing. I thought I should devote some time and effort to pave the way to this junction, but I find myself over-doing the paving. So I think I'd better proceed with this part while I keep laying the King's red carpet.

Promoters of Kingdom Theology, like the Emergers, broadcast the idea that God is just waiting for Christians to start building His kingdom. To hear them talk about working for the kingdom, you might think that Christ will return as soon as we get busy building Him a palace with our good works. Kingdom Theology is an old heresy that was at work among professing Jews in the days of Christ's earthly ministry (Mat. 11:12).

There is a lot of nonsense in Christian circles concerning the Kingdom of God. Nonsense in relation to the things of God is the result of bad theology, which itself is a product of people failing to read the Holy Bible. We need to read all sixty-six books and treat each one as well as all of the others. We have too many pastors in too many churches failing to teach the whole counsel of the word of God. The thirty-nine books that many pastors view as footnote material are just as worthy as the twenty-seven books of the New Testament. They provide context, and they need to be taught in context!

What is the context of which I speak? God's work from Genesis to Revelation. A beloved teacher once said that the Holy Bible is God's picture book for His children. (I don't know about you, but I had to be born-again to be able to enter the Kingdom. I'm growing in Christ as I write this.) It's uses words to paint pictures of righteousness, sin, and judgement. Every picture has a backdrop, and every sketch has a point. The whole thing lays out a panorama of the Kingdom that stretches from Eden to the New Jerusalem. It's wondrous, and we need to step back often to take it all in. Many of us are guilty of taking colors and brushstrokes out of context to paint a different picture. That is what is being done in the organized church today.

The King on a mount

The passage below is taken from the Sermon on the Mount. It is part of the Law of the Kingdom. The Gospel of Matthew is the gospel written specifically for the Jews, who were looking for a king in the line of David. The book of Matthew is a kingdom gospel. It begins with the genealogy of the King in chapter one. Chapter two of Matthew deals with his birth and childhood. We find Jesus being baptized in chapter three. He is tested, calls disciples, heals diseases, casts out demons, and gathers followers in chapter four. He begins to teach on the Kingdom in chapter five of Matthew, saying, "Blessed are the poor in spirit: for theirs is the kingdom of heaven."

This Sermon on the Mount is one of the most abused passages of the Bible. Everybody seems to approve of it for some purpose. The enemies of the Church find justification in it for believing that Christ is a myth and Christians are hypocrites. Nominal Christians think that it sets forth rules that they can live by, and it provides a nice detour around the cross. The confused Messianic crowd finds righteousness by works there. And liberal Christianity promotes it as the only essential and palatable part of the Bible for all people, everywhere. Each misunderstanding is built on the notion that we are expected to live up to this ethic. Never they mind verse 5:48 where He says, "Be ye therefore perfect, even as your Father which is in heaven is perfect." That verse is supposed to take you to the cross, my friend, not give you a pass around it!

The proper context for the Sermon on the Mount is provided by the preceding and following chapters. He is speaking to the Jews. This a picture of the Kingdom that Hannah foresaw. This is for the Church, but it is not to the Church. The Church does not come into existence until the second chapter of Acts, after Christ's crucifixion, burial, resurrection, and ascension. The picture here is that Christ is the King and we can't earn our way into the Kingdom. The Church is not the Kingdom. It is of the Kingdom, but it does not define or represent the Kingdom.

If you read the full sermon, chapters five through seven, you'll see that the Kingdom is not of this present world. Consider the following passage from chapter 6;

No man can serve two masters: for either he will hate the one, and love the other; or else he will hold to the one, and despise the other. Ye cannot serve God and mammon. Therefore I say unto you, Take no thought for your life, what ye shall eat, or what ye shall drink; nor yet for your body, what ye shall put on. Is not the life more than meat, and the body than raiment? Behold the fowls of the air: for they sow not, neither do they reap, nor gather into barns; yet your heavenly Father feedeth them. Are ye not much better than they?

Which of you by taking thought can add one cubit unto his stature? And why take ye thought for raiment? Consider the lilies of the field, how they grow; they toil not, neither do they spin: And yet I say unto you, That even Solomon in all his glory was not arrayed like one of these. Wherefore, if God so clothe the grass of the field, which today is, and tomorrow is cast into the oven, shall he not much more clothe you, O ye of little faith?

Therefore take no thought, saying, What shall we eat? or, What shall we drink? or, Wherewithal shall we be clothed? (For after all these things do the Gentiles seek:) for your heavenly Father knoweth that ye have need of all these things. But seek ye first the kingdom of God, and his righteousness; and all these things shall be added unto you. Take therefore no thought for the morrow: for the morrow shall take thought for the things of itself. Sufficient unto the day is the evil thereof. (Mat 6:24-34)

Does that fit the present world? No, we live in evil days. Let's give the promoters of Kingdom Theology credit, friends. They recognize that people need to be concerned about worldly goods like food and clothing. They go off the rails, however, when they assert that the King is telling us to establish the kingdom through clothing the naked and feeding the hungry. I agree that the King's people should do these things, but let's be clear that we have to seek first the Kingdom of God and His righteousness.

The Kingdom of God is a kingdom of righteousness and perfection. Man can't produce righteousness or perfection, but God can. If you read all sixty-six books, friends, you will see where man departed from righteousness and where God will restore it. The former was in the beginning, the later comes at the end. In the meantime Christians have the righteousness of Christ imputed to us. God sees us in Christ, but the world doesn't. We still have an old nature, and that is why this world is in a sorry state. That is why the Church appears weak. We can't produce the Kingdom. The King is the only one who can do that. We're told to teach and baptize. Food and clothing may get us in the door where the lost dwell, but teaching (knowledge of Christ) and baptism (identification with Christ) are not to be neglected. Those things are essential to get them into the Gate (Mat 7:13-27) by faith (Rom 10:13-17).

Even then, we are at the mercy of the Spirit of God to accomplish the work. It's His book and His work. It's only by the grace of God if I can say anything here that will be helpful to anyone.

Listen closely to the sermons of the Emergent leaders, friends. They focus on good works and purposely squelch the clear teaching of sin, righteousness and judgement. Their Jesus is a hippie love child, who would never judge anyone. If you read that section in Matthew chapter 7, you'll know better. He says that there will be false teachers who try to enter the Kingdom on good works that they thought were in His name. He says that they will be shut out. Why? Because they despise His atoning work on the cross. They don't want to teach it. It's a message the world does not want to hear.

The Emergers say that "love" isn't love if it comes with an agenda. God has an agenda. He wants to bring you into the Kingdom through the atoning death and justifying resurrection of His Son, Jesus Christ. His love provided the blood of the Lamb, which was shed so that you might be forgiven (John 3:16-8). You're already condemned without the blood of the Lamb. You must apply His atoning blood to your life by faith. They would know and teach these things if they were indwelt by the Spirit of God and read their Bibles!

He taught with authority

I feel that we should close this portion by considering what the hearers of the Sermon on the Mount said about Jesus.

And it came to pass, when Jesus had ended these sayings, the people were astonished at his doctrine: For he taught them as one having authority, and not as the scribes. (Mat 7:28-29)

The teachers of that day, the scribes, we're known to argue with each other. Read the Talmud sometime to see their method at work. They would start with a doctrine or question and try to out do one another in their explanations and answers. You might say that their method was to settle matters through conversation.

The Emergent church is big on conversation too. So much so that one of their tenants is that all theological suppositions should be questioned. This Sermon on the Mount is not some church focus group at work! Jesus isn't asking the congregation for ideas on how to be 'missional', nor is He teaching that. He is elevating God's commandments to a very high standard. He's telling you and me that we're not going to get away with slapping His name on whatever passes for good works and expect to get into heaven on our own merit. This is not a conversation or an argument. It's a sermon!

Don't miss the context, friends, or you'll probably miss the message.

Here Comes the King's Messengers (Building the Kingdom) - Part 3

Introduction

I thought I wouldn't spend too much time on the King's messengers. But I feel that it would be a shame to brush over the prophets too quickly. They are doing the King's business after all. Everyone one of them received their orders from the King. They know Him and they are a tremendous help for us as we study the Kingdom. I'll try to be brief, but I hope to capture something important from each one.

Hannah's boy, Samuel is first in a line of God's professional prophets. God used Noah, Abraham, Isaac, Jacob, Moses, Joshua, and even Balaam to give us messages that are arguably, if not indisputably, prophetic. But the professional prophets are a rather special group, because they were raised up during a time when the children of Israel were set on following earthly rulers. The priesthood had generally failed to keep the people close to God, and the kings (yet to come until Samuel grows up) are going to fail in that respect too. So with the priesthood failing to do God's business, the LORD raised up messengers.

The King sees far ahead, friends. He knows the beginning and the end of all things. He wasn't surprised when the priests and earthly kings failed to lead. The Messiah is sufficient to be Prophet, Priest, and King. He does all things well (Mark 7:37).

Samuel, Nathan, Shemaiah, & Ahijah

Nathan is the only one of these four prophets to deliver information that pertains directly to the Messiah, who was to come. But Samuel, Shemaiah, and Ahijah delivered messages to the earthly kings of Judah and Israel that are worth our consideration.

Samuel had the privilege of anointing the first two earthly kings of the Jews, Saul and David. He grew up in service to God at Shiloh, witnessing the scandalous moral and liturgical abuses of the sons of Eli, the High Priest. Samuel prophesied the death of the sons of Eli and the cutting-off of Eli's lineage from the priesthood (1Sa 3:11-14). He witnessed the spiritual failure of the priesthood. Samuel also delivered a message for all believers concerning God's requirement of obedience before sacrifice (1Sa 15:22).

Nathan succeeded Samuel as God's messenger to the kings of the Jews. He served as the prophet to David, whereas Samuel delivered prophetic messages chiefly to Saul. Nathan was sent to rebuke David for the 'secret' sins of adultery and murder. In response to David's wish to build the LORD a house, Nathan had the privilege of recording God's eternal covenant with David's progeny.  Nathan tells us that the Messiah will be a king in the line of David (2Sa 7:12) with an everlasting kingdom (2Sa 7:13), not only David's 'son' but God's son (2Sa 7:14a). We're also told that the Messiah will be chastened with the rod and stripes of men when guilt is laid upon him (2Sa 7:14b).

Although God refers to David as a man after His own heart, the earthly kings were failures. The tribes of Israel were divided into two kingdoms after the death of David's son and successor, Solomon. Rehoboam, David's grandson, ruled Judah and Benjamin in the south. Jeroboam ruled the other ten tribes as Israel in the north.

Shemaiah was a prophet to the southern kingdom. He had the unenviable task of telling David's grandson, Rehoboam, not to try to reunite the kingdom after God divided it (1Ki 12:22-24). Shemaiah also informed Rehoboam that God was going to use the king of Egypt to punish Judah for idolatry (2Ch 12:15).

Ahijah prophesied to Jeroboam, king of the ten northern tribes. He told Jeroboam of God's plan to take ten tribes away from Solomon (1Ki 11:29-39). When Jeroboam had failed to uphold the name of the LORD as king, Ahijah warned him of God's fierce judgment (1Ki 14:5-16).

What do we learn from Samuel, Nathan, Shemaiah, and Ahijah? We learn that God requires obedience before sacrifice. We're told that the Messiah will be a king in the line of David and His kingdom will be established forever. He'll be the son of God and rule the LORD's house from the LORD's throne (1Ch 17:14). These men teach us that God establishes kingdoms and judges rulers.

The Psalmist

The book of Psalms is chock full of prophecy about the Messiah. Each chapter of Psalms is a hymn of praise. Seventy-three of the songs were written by King David. The authorship thirty-nine of them is not known. The remaining thirty-eight are attributed to various individuals. We'll use the designation of Psalmist to refer to any and all of the authors of prophetic psalms. In the interest of brevity, we'll deal only with the most messianically rich psalms.

Psalm 2 picks up the theme of the Messiah. The song is only twelve verses long, but it speaks of the Son of God who is despised by the kings of the earth. It tells of His judgment of the kingdoms from Zion. He owns the earth and calls wise men to worship and trust in Him.

Psalm 22 is a powerhouse of suffering and faith. It doesn't mention the Messiah specifically, but it speaks of a kingdom established by God and the worship of people from all kindreds and nations. The kingdom and worship spring forth out of affliction. This psalm presents a picture of a faithful servant who faces death at the hands of scoffers while trusting in God's deliverance. This goes beyond David's suffering or claims to greatness. It is a picture of something much bigger. It is David's vision of the Messiah's suffering and vindication.

Psalm 40 is a rather extraordinary because it is a study in contrasts. It starts out as an account of redemption followed by praise. The psalm takes a rather strange turn in verse 6 when it says that the LORD does not require sacrifice or burnt offerings. Those things were the center of Jewish worship in David's time. Verses 7 and 8 says "Then said I, Lo, I come: in the volume of the book it is written of me, I delight to do thy will, O my God: yea, thy law is within my heart." It goes on to speak of the righteousness, faith, and praise of the one who is expected to come. The psalm takes a reverse turn again in verse 12 as it speaks of one who has sinned and is in need of redemption. The song concludes with, "But I am poor and needy; yet the Lord thinketh upon me: thou art my help and my deliverer; make no tarrying, O my God." The one needing redemption is the author of the psalm, King David. The one bringing redemption is the author of life, the Messiah. One king needs salvation and the other is mighty to save, because He is God.

Psalm 45, written by an unknown author, dovetails nicely with Psalm 21, written by David. Psalm 21 sets forth a king like the one from Hannah's prayer (1Sa 2). Psalm 45 marks the Messiah out as a king who is eternal and far above humanity. He is a man of war, truth, meekness and righteousness. He is God and His throne and scepter are eternal. He is anointed because He loves righteousness and hates iniquity. He is a bridegroom and His people will praise Him forever.

Psalm 69 paints a picture of a man who endures great suffering. This is all about the Messiah, and it shows Him bearing the sins of the world. Where does it say that? Read carefully. His suffering is compared to an overwhelming flood, and it comes at the hands of a multitude who wrongfully hate Him. He bears the earthly shame of those who wait on God and seek Him. The hatred of men toward God is on Him. He is God's servant and finds no pity or comfort among men. He trusts in God to raise Him from the tomb. His sacrifice will far surpasses any sacrifice of oxen or bulls. This is a song of the Savior!

Psalm 72 describes the King's kingdom. This psalm was written by David's lesser son, Solomon. One might think that Solomon aspired to have a kingdom like this for himself, and he probably did. But the king of this kingdom is able to "redeem their soul(s) from deceit and violence". Solomon was wise enough to know that God is the judge and redeemer of men's souls (Ecc 12). It's going to be a kingdom like no other, friends!

To be continued...

Prepare to meet the King (Building the Kingdom) - Part 2

Introduction

Theology is the study of God. The God of the Holy Bible makes bold claims concerning truth. He demands to be regarded as the one true God, Creator of heaven and earth. He says that He is eternal, without beginning or end, and He says that man is created by Him with a living soul. The God of the Bible, who revealed himself through the Jews, claims sovereign kingship over the universe.

Now you, friend, are either willing to learn from the Holy Bible, or not. If you are not, and many are unwilling, then you might as well stop reading this. There isn't anything for you here.

If you are willing to learn then you ought to be prepared to study. Churches and Christians are in a sad condition today, because they don't study. Many don't know God and they are far from Him. Too many know a little about Him, but the condition of America in 2007 clearly demonstrates that those that know Him are of a small minority.

Study to show thyself approved unto God, a workman that needeth not to be ashamed, rightly dividing the word of truth. (2Ti 2:15)

That quote brings us back to our purpose in this series of articles. We're examining a ridiculous and widespread heresy movement operating under the name of the Emergent church. Their theology is based on a postmodernist view of the Bible. One of the tenets of postmodern thinking is that all truth is relative.  Therefore the Emergers want us to read the Bible with the attitude that it's only as true as you or I want it to be.

Emergers think that they can help God establish His Kingdom through their "good works". The following is a quote from a prominent Emergent web site.

"Above all, we became convinced that living into the Kingdom meant doing it together, as friends. Thus, we committed ourselves to lives of reconciliation and friendship, no matter our theological or historical differences. As time passed, others joined the friendship, and the friendship began generating things like books, events, websites, blogs, and cohorts." -- Emergent Village

God says the Bible is truth. I trust in that fact, friends, because it I've had many opportunities to test the Word against it's enemies. The Bible stands while the enemies fall every time. So let's see what the Bible says about God's Kingdom.

God's Kingdom, according to God

The grand theme of the Bible is Man's relation to God. Let's acknowledge that the Emergers have one thing right from the beginning, God is going to establish a kingdom on the Earth. Although we don't find any mention of God's King until we get to the book of 1st Samuel, every book of the Bible tells us something about the Kingdom. The King introduces himself in the book of Matthew, but we need to prepare to meet Him.

The Jews call the first five books of the Bible (Genesis, Exodus, Leviticus, Numbers, and Deuteronomy) the Torah. In Genesis we have God creating the heavens and the earth, the first sinful act of Man, the first great judgment, and God choosing a people out of this world to His name.  In Exodus we hear God redeeming His chosen people, judging against false gods, and offering His people a choice between Eagles Wings and the Law. (They chose the Law.) It's worth special mention here that Exodus also shows us God moving into the Tabernacle, close to His people, after they break the Law before they actually get it. In Leviticus we encounter God dealing with sin, laying down rules for worship and service, and establishing holy days. In Numbers we witness God bringing His people to the land He promised to give them, the failure of the people to trust Him, and God judging His people for unbelief. In Deuteronomy we follow God as He prepares His people to enter the land, reviews of the Law, gives conditions for blessing, and announces curses for disobedience. So there is the Torah in a nutshell.

Throughout the Torah, we are given rather vague references to a Redeemer. God paints a shadowbox portrait of someone who will break the curse of sin. Using the simple elements of a seed; a torch and smoking pot; a lamb; a son; a ladder; a lion; blood; bread; light; an ark; a star; a scepter; and the tabernacle; God gives His people a hope of restoration to the relationship that Man had with Him in the beginning.

In a series of books the Jews the call the Neviim, we pick up with Joshua and Judges following after Deuteronomy. The book of Joshua gives us the deliverance of God's people into the land, the casting out of the heathens, the distribution of possessions, and the establishment of cities for refuge. In the book of Judges we find the children of Israel riding a roller-coaster built on continuous cycles of apostasy, disobedience, divine judgment, discipline, and deliverance. The book of Judges closes on the following note;

In those days there was no king in Israel: every man did that which was right in his own eyes. (Judges 21:25)

God was the king that led them out of Egypt, carried them through the wilderness, and gave them possessions, but they refused to be ruled by Him.

A Shadow of a Kinsman Redeemer

Moving on to the book of Ruth, we find a woman taken out idolatry and brought into the family of God through a Kinsman Redeemer. I want to say much more about the book of Ruth, because it is widely recognized as a gem, which it is. The Kinsman Redeemer is someone worth all of our attention. But our task is to find the King, and we need to get to 1st Samuel for a quick snapshot of Him.

A Glimpse of the Anointed King

The book of 1st Samuel opens with a barren woman going up to Shiloh, to the Tabernacle, to worship God. She has a burden on her heart for a son. She cries out to God and promises that she'll dedicate the boy to the service of God. She leaves Shiloh with a blessing and a hope that God will grant her petition. The LORD gives the woman a son, and she keeps her promise. She brings her weaned son back to the Tabernacle. She leaves him there to serve the LORD, dedicating him with the following prayer.

And Hannah prayed, and said, My heart rejoiceth in the LORD, mine horn is exalted in the LORD: my mouth is enlarged over mine enemies; because I rejoice in thy salvation. There is none holy as the LORD: for there is none beside thee: neither is there any rock like our God. Talk no more so exceeding proudly; let not arrogance come out of your mouth: for the LORD is a God of knowledge, and by him actions are weighed. The bows of the mighty men are broken, and they that stumbled are girded with strength. They that were full have hired out themselves for bread; and they that were hungry ceased: so that the barren hath born seven; and she that hath many children is waxed feeble. The LORD killeth, and maketh alive: he bringeth down to the grave, and bringeth up. The LORD maketh poor, and maketh rich: he bringeth low, and lifteth up. He raiseth up the poor out of the dust, and lifteth up the beggar from the dunghill, to set them among princes, and to make them inherit the throne of glory: for the pillars of the earth are the LORD's, and he hath set the world upon them. He will keep the feet of his saints, and the wicked shall be silent in darkness; for by strength shall no man prevail. The adversaries of the LORD shall be broken to pieces; out of heaven shall he thunder upon them: the LORD shall judge the ends of the earth; and he shall give strength unto his king, and exalt the horn of his anointed. (1Sa 2:1-10)

This woman, Hannah, tells us about an extraordinary king, the Messiah (anointed). Every king (melek) mentioned in the Bible has been common up to this point. And Israel has not yet had a king. They had God, of course. He is the best king, but they refused to be ruled by Him.

They wanted a king like themselves, and God will grant their petition too.  But we can put every king that Israel will be given after this point, including David, up beside this and none will measure up to it until we meet the Son of David. Even the one uncommon king we passed over, Melchizedek (Genesis 14:8), doesn't compare to the picture that God gives us through Hannah.