Powered By Blogger

Saturday, May 11, 2013

The Gospel as Kingdom Call


Many have taken on the task of defining the gospel.  Each comes at the question from a particular perspective with specific methodologies and guiding principles. DA Carson and Thomas Schreiner come at it from a Reformed perspective with very specific presuppositions about the centrality of the cross, the authority of Scripture and other issues. The problem with DA Carson’s position is that Carson reduces the gospel to what Christ did on the cross. Essentially Christ was just born to die. One can just skip from the incarnation to the crucifixion without missing anything. Christ’s life and teachings apparently contributes nothing to the gospel. The problem with Schreiner’s approach in Paul, Apostle of God’s Glory in Christ is that he does not consider the context in which the letters are written. Each of the Epistles is written to a specific congregation, with specific goals in mind. What Paul says to one context need not be taken as a universal mandate for all, nor should one force a harmonization of the epistles. Rather one must be faithful to each letter in its own rights. One would not read writings from the early-life of an author the same way that one would read the later writings. Rather one would realize that the author has likely undergone some changes. With time their writing style may improve or change, ones thoughts about issues have most likely been shifted as they encounter new things. The epistles are no exception. The humanity of the text must be upheld, it is a text written by humans for humans. Schreiner also errors by merely proof texting many of the assertions he makes, extracting verses from various passages that seem to fit within a pre-designed category.

 

This paper will argue that the gospel is the power of God at work through the proclamation of the kingdom of God that was inaugurated in Christ. The gospel is not a story about Jesus, but a call that is empowered by God to become a kingdom people under the Lordship of Christ. It is a salvation for participation in the kingdom of God. The epistles thereby proclaim the gospel to their designated audience but goes farther to answer the question of how then shall believers live in light of that gospel. This understanding of the gospel will be defended through the use of Acts, Titus, Colossians, Philippians, and First/Second Corinthians. The theology of justification, atonement and imputation in the epistles are always subservient to this central theme, therefore these topics will be dealt with separately.

 

The second letter to Theophilus (Acts1:1) records the acts of God. God is at work through the disciples bringing forth the kingdom in power through the gift of the Holy Spirit.  Beginning at Pentecost the power came upon the disciples, gracing the disciples with the gift of tongues (Acts2:4). That Holy Spirit had the power to turn even gentiles unto the LORD (Acts10:44).  Ones coming into the Way (Acts22:4) is always an act of God. The calling forth of Saul is a good case study (Acts 9). Here one sees that the LORD confronted Saul on the Damascus road, exposing to him the spiritual blindness that he had with regard to the grace that has been given in Christ. The one who was once a chief opponent of the Way became one of its most adamant supporters, facing multiple spouts of persecution because of it (Acts16:16-40,21:27-28:31). But in spite of the persecution and occasionally because of it the proclamation of the kingdom of God continued to spread (Acts 8:1-4,28:31,etc.). The signs of the kingdoms inauguration in Christ went out with them. In the disciples one sees that lame leaping (Is 35:6,Acts 3:7-8), the captive’s being set free (Is 49:9, Acts12,16:26), healings of all kinds (Acts5:15, 19:12) among numerous other signs of the times. The proclamation and message changed from venue to venue based on cultural presuppositions and understandings. This was most evident in Paul’s trip to the Areopagus/Mars Hill where he incorporated a Greek idol, used Greek poetry that praised Zeus and Greek deities and equated those deities with YHWH (Acts17:16-34). Therefore, the second letter to Theophilus illustrates the power of God at work through the apostles; the author shows signs that the kingdom was inaugurated in Christ and that kingdom resurrection was proclaimed throughout the nations through culturally sensitive means. 

           

Titus is written to one whom the author calls a son in the faith (Ti1:4). This son is charged with the responsibility of establishing order amidst a congregation by appointing elders (Ti1:5), teaching sound doctrine to the people that they might live godly lives (Ti2:1), and reminding them that they are to submit themselves to authority (Ti3:1). In doing this they recognize that they too once  were sinners, but have been saved by God’s mercy that they might become heirs with the hope of eternal life (Ti3:3-7). In Titus there is an emphasis on this gospel unity, seeking to do God honoring works through the establishment of order in the congregation, subjection to authorities and emphasis on sound doctrine. The congregation must lead by example; this is part of the proclamation of God. But even this is because of the mercy and power of God, saving them from their ungodliness that they might be part of things more eternal, the kingdom of God.

 

Colossae received a good report (Col1:3-8). The author nevertheless reminds the congregation of several things including the importance of living up to their calling, growing in the knowledge of God and being strengthened by God’s might because God has brought them out of darkness and into the kingdom (Col1:9-14).   It was on the cross that Christ reconciled all things onto Christ-self (Col1:20). It is for this unity and reconciliation in Christ that the author suffers and strives to proclaim Christ (Col1:24-2:5).  Christ has become the head over every sphere of life (Col2:9-10), giving followers of Christ freedom in every sphere (Col2:16-23). But this freedom is not an absolute freedom, as there is an expectation that as creatures of the resurrection, that one behaves and sets as their aim on the ideals of God’s kingdom and not earthly desires (Col3). Therefore in Colossians, one sees an emphasis on God calling people into the kingdom, that people in the kingdom have freedom because Christ is the ruler of the kingdom, but it is a freedom and salvation for living in accordance with kingdom ideals. 

           

The author to the letter to the congregation in Philippi writes from bondage, asserting that what has happened to them has resulted in the furthering of the gospel (Phil1:12). The author delights in Christ being proclaimed, no matter the motivation, for Christ is exalted by it (Phil1:15-19). Christ granted it to the congregation not only belief, but also suffering for Christ (Phil1:29). In this suffering the author requests that they be humble, as Christ becoming human and dying on the cross showed humility (Phil2:1-11). But do not depend on one’s own ability and flesh, but consider all merits as loss for the sake of Christ (Phil3:1-11). The author encourages the Philippians to find hope in whatever is true and noble, letting that guide their thoughts and actions, in doing so the LORD will be with them (Phil4:8-9). Part of the gospel call is therefore to endure suffering with humility, trusting God that even in this suffering Christ will be proclaimed. Part of the kingdom that Christ inaugurated will involve suffering for Christ, but God will empower the elect in times of weakness allowing them to persevere as the LORD wills.

           

The authors of the letters to Corinth seek to end the division in the congregation and strive after unity in Christ (1Cor1:10-17). One’s boasting is not in who one follows for none have anything to boast about, but Christ chose them regardless that their boast might be in the LORD (1Cor1:26-31). These leaders whom the Corinthians are quarrelling about are mere workers of God (1Cor3:5,9;4:1). The authors therefore urge them to set aside this worldly quarrelling (1Cor3:1-4), arrogance (1Cor4:18), sexual immorality (1Cor5:1), consider the needs of others (1Cor8:9) and overall live as a believer in whatever circumstance one is in (1Cor7:17).   Part of this is using ones freedom and restraining ones freedom based upon the audience, becoming a slave in order that one might win followers for the Way amongst a group (1Cor9:19-23). For this task of proclaiming and living as followers of the Way, each has been given a spiritual gift to use freely in love for the mutual edification of others (1Cor12-14). Followers of the Way share in each other’s comforts and sorrows (2Cor1:7). In setting one’s eyes on things unseen and eternal there is an inner renewal that takes place causing one not to lose heart amidst the despair (2Cor4:16-18). Being in Christ means that one is a new creation, God has reconciled creation to God-self, placing the elect as ambassadors on the earth for the kingdom (2Cor5:16-21). Being graced to serve in this role should not be taken in vain because now is the time of salvation (2Cor6:1-2). It calls for purity and godly sorrow (2Cor7:1,10) bringing every thought captive to God (2Cor10:5) and a recognition that God’s grace is sufficient (2Cor12:9).  In these letters to the Corinthians there is an emphasis on living out the gospel, setting one’s eyes on things eternal, turning away from all ungodliness, living in unity through the mutual edification of the use of one’s spiritual gifts but also in sharing in each other’s joys and sorrows. The gospel is something that must be lived out, it is lived out by the power of God so that others might have a foretaste of the kingdom of God at work.

           

            The reason that followers of the way live in accordance with the gospel call is because Christ has justified them, atoning for their transgressions and imputing righteousness upon them.  Justification is the sovereign election of God before the world began (Eph1:4-5) in God’s divine foreknowledge (Rom8:29) a people unto God-self. This is entirely an act of grace, as no work could possibly justify humanity before God (Rom3:24,4:1-3,  Gal3;6, Tit3:7), because humanity is incapable apart from the grace of God to complete good works (Rom7:19-20). It is thereby Christ that re-establishes the true Israel, an Israel not based on circumcision of the flesh or ethnic identity but a circumcision of the heart (Rom2:29). It is the establishment of the true Israel, meaning that some of ethnic Israel was cut off and the Gentiles were grafted in (Rom11:17-24). Christ re-establishes the kingdom of Israel, but not as the world understand king and kingdom, for the new king over Israel was a suffering servant, who humbled Christ-self (Phil2:1-11), but in that submission reclaimed every square inch of creation (Acts7:55-56, Col1:20). Atonement is made on the cross for the creation to be justified. Christ took the curse that was upon all of creation (Gen3, Rom8:22) onto Christ-self (2Cor5:12-15, Gal3:13). Hence, humanities unrighteousness was imputed onto Christ, and buried with Christ (Rom6:8,12,Col2:12, 2Tim2:11). With the old nature gone, Christ lives in the elect (Gal2:20), Christ’s holy nature is imputed onto the elect.   The elect become part of the new creation (2Cor5:17). The question then becomes why would God want anything to do with a totally depraved creation to accomplish these things on creations behalf? It is to the praise of the glory of God that the elect have been predestined (Eph1:11-14). By the blood of Christ those who were once far off have been reconciled, able to enter into fellowship in Christ (Eph2:13).

 

            It should be noted as this paper concludes that Thessalonians has a much more tempered view of the kingdom of God. The gospel still comes with power (1Thes1:5), but there is still an expectation of more (1Thes4:13-18) when Christ returns in the future (2Thes2:1-2). There is still in this waiting period a task to be done, living in accordance with gospel principles (1Thes4:1,2Thes3). The author of the letter to the Thessalonians while maintaining all the same elements of praxis significantly eases up in comparison with other epistles on the kingdom being realized.  Hence there is a dialectic going on with regard to the now and not yet of the kingdom of God. But it is Christ’s kingdom nonetheless that maintains the focus of the gospel message being preached in these letters, it is the world-and-life-view that shapes the lives of followers of the Way.