The Surprising God

In An Introduction to Torrance Theology  (T&T Clark, 2007; edited by Gerrit Scott Dawson), several contemporary theologians share their understanding of T.F. Torrance's Trinitarian (Nicene) faith. In a chapter by Dawson, there is a helpful explanation of how the atonement accomplished by Christ is not something our Lord did for us in a way external to his person, but is what he did within his own person. Through the incarnation, the eternal Son of God added our humanity to his divinity. Through this (hypostatic) union, all humanity is included in the love and life of God—and through that inclusion humans have atonement with God in its full sense.   In short, Atonement = Inclusion. "Christ Pantocrator" icson at Saint Catherine's Monastery (public domain via Wikimedia Commons)  Here is a quote where Dawson summarizes this point:  Our salvation has occurred within the life of God. It is as secure as his own eternal being! As long as Jesus the eternal Son of God is u...

This post exegetes Romans 12:1-16, providing context for the 8/27/23 and 9/3/23 RCL Epistles readings, drawing on "The Expositor’s Bible Commentary" and John Stott's "The Message of Romans."  (from Wilton Congregational Church; Wilton, CT) Introduction As in most of his epistles, the apostle Paul concludes the book of Romans with a list of duties (imperatives) that flow from the truths (indicatives) of the gospel of Jesus Christ. In Paul's Christ-centered, gospel-shaped, grace-based approach to Christian ethics, doing flows from being, behavior flows from belief. And the behavior to which Paul turns in chapters 12 and 13 focuses on relationships —both with God and with people. By grace (and grace alone) we are rightly related to God in Christ by the Spirit, and in Christ we (also by grace) are rightly related to people. This right-relating involves the transformation that happens through the Holy Spirit as He works within us to conform us to Christ. As we ha...

This post exegetes Romans 11:1-36, providing context for the 8/20/23 RCL Epistles reading. It draws on "The Expositor's Bible Commentary" and John Stott's "The Message of Romans." "The Children of Israel Crossing the Red Sea" by Schopin (public domain via Wikimedia Commons) Introduction In Romans 9 and 10, the apostle Paul addresses God’s relation to Israel from two standpoints: God's sovereignty in Israel’s election (9) and Israel’s responsibility in her failure to respond to God’s grace (10). Together, these present a serious tension: will Israel’s sin and stubbornness defeat God’s sovereign purpose, or will God find a way to deal effectively with the situation so as to safeguard his purpose for Israel? In Chapter 11, Paul answers these questions, addressing Israel’s past and present, but focusing on her future. In providing these anwers, Paul calls upon the testimony of five witnesses: 1) himself (Paul), 2) Elijah, 3) the Gentiles, 4) the Pa...

This post exegetes Romans 10:1-21, providing context for the 8/13/23 RCL Epistles reading. It draws on "The Expositor’s Bible Commentary" and "The Message of Romans" by John Stott.  "The Pharisees Question Jesus" by Tissot. (public domain via Wikimedia Commons) Introduction In Romans Chapters 9-11, Paul addresses God’s relation to Israel, focusing in Chapter 9 on the past aspect of that relationship, emphasizing God’s sovereignty. Then in chapter 10, Paul focuses on the present aspect of the relationship, emphasizing human responsibility in Israel’s continuing rejection of the gospel. Paul explains the reasons , the remedy and the results of this rejection. In studying this chapter, we learn a lot about the nature of faith, and the imperative to preach the gospel to Jews and Gentiles alike (i.e. to the whole world). The reasons for Israel’s rejection  Romans 10:1–13.  You would think that as a nation, Israel would have been eagerly expecting the arrival of...

This post is the lightly-edited text of a presentation by Grace Communion Seminary president Michael Morrison at the July 2023 Grace Communion International denominational celebration. "Jesus Teaches the People" by Tissot (public domain via Wikimedia Commons) In John 15:9-11, Jesus tells his disciples,  as the Father has loved me, so I have loved you; abide in my love. If you keep my commandments, you will abide in my love, just as I have kept my Father’s commandments and abide in his love. I have said these things to you so that my joy may be in you and that your joy may be complete. (NRSVue) The problem Let’s start by looking at one of the key words, the word “abide.” That’s an old English word related to the noun “abode.” A person abides in their abode. They reside in their residence. They live in their home. The Oxford English dictionary says this is an archaic meaning of the word abide, but quite a few translations still use it because it’s traditional biblical vocabular...

This post is a lightly-edited version of a presentation by Grace Communion Seminary president Michael Morrison at the July 2023 Grace Communion International denominational celebration. "Jesus Speaks Near the Treasury" by Tissot (public domain via Wikimedia Commons) God has a purpose In referring to the purpose-driven God,  I do not mean that there is some purpose or force in the universe that is driving God. The purpose is God’s own purpose, what he has chosen to do. God has a purpose, and his actions with humanity are (anthropomorphically speaking) designed to serve that purpose. We will have a better understanding of what he is doing at various times in history by keeping his overall purpose in mind, and how each of his actions serves to support that purpose. Now, God may well have additional purposes in the universe, in all the galaxies and planetary systems we are discovering. We are such an incredibly microscopic part of the universe; I am sure that God is capable of ha...

This post exegetes Matthew 13:53-16:12, providing context for the RCL Gospel reading for 8/6/23. It draws on "Kingdom, Grace, Judgment" by Robert Capon, "New Bible Commentary" by RT France, and "Bible Knowledge Commentary" by Louis Barbieri.   Introduction In Matthew 13:53-16:12 the evangelist utilized ten stories to illustrate various ways people react to Jesus. Some are positive; others are negative. Matthew is setting the stage for a pivotal moment in his Gospel, namely Peter’s profession of faith in Jesus as the very Son of God (Matt. 16:13-20). This turning point will be followed by stunning revelations confirming what Peter affirms. Matthew’s intent is that his first-century Jewish-Chrsitian readers will be strengthened in their faith in Jesus, despite the opposition they are facing at that time. May our faith be strengthened as well! 1. Hometown disbelief  Matthew 13:53-58 . Since the fourth chapter of Matthew, Jesus has been based in Capernaum from...

This post exegetes Matthew 13:1-52, providing context for the 7/30/23 RCL Gospel reading. It draws on "Kingdom, Grace, Judgment" by Robert Capon, "New Bible Commentary" by RT France, and "Bible Knowledge Commentary" by Louis Barbieri. Introduction In Matthew 12 Jesus authenticates his kingdom authority through miracles. Then in Matthew 13, because opposition arose, Jesus shifs tactics and uses parables to teach about the kingdom. These parables express two themes: 1) The paradoxical (mysterious) nature and growth of the kingdom (which explains why different people react so differently). 2) The radical trust in Jesus that characterizes his disciples (the citizens of the kingdom). These themes fit Matthew’s purpose in writing his Gospel, namely to exhort and encourage Jewish-Christian churches whose trust in Jesus is waning in the face of opposition. Matthew’s use of these kingdom parables suggests that they (like all of Matthew’s Gospel) apply to the church...