Focus on G O D !
FINAL Verdict
The final judgment theme is a strong motif in Scripture. The Hebrews writer says that everyone dies once, then faces the judgment (Heb. 9:27). Paul, while addressing the philosophers at the Areopagus, seems to echo the same sentiment (Act. 17:31). Jesus says that we’ll all stand at the judgment to defend the words we’ve spoken (Mt. 12:36). Once again, Paul appears to agree in that we’ll receive what is due us depending on what we’ve done in the body (2 Cor. 5:10). What appears to be true is that at the end of time a reckoning will take place and all humanity will be held in account for their words and actions. What that final judgment scene actually looks like is less defined. Even still, it doesn’t mean it’s an empty threat.
Two passages, both found in Matthew’s gospel, offer a concrete look at the final judgment scene. Mind you, both scenes are scripted in allegory or parabolic language. How they look is not as important as to what unfolds.
The first scene appears at the end of the Jesus’ Sermon on the Mount (Mt. 7:21-23). Jesus had just warned about coming false prophets and that they’ll appear as wolves in sheep’s clothing (v. 15-20). How you know if they are false or true prophets is by noting the kind of fruit they bear (v. 16a). Jesus does not define what he means by fruit for he allows us to understand it as we grapple with his sermon (Mt. 5-7). Following the judgment scene, he concludes his sermon with the wise and foolish builders (v. 24-27). The wise person listens to the words of Jesus, specifically in the Sermon on the Mount, and puts them into practice, where the foolish person ignores Jesus’ words.
Between these two sections is the judgment scene. Jesus uses this final verdict moment to bridge the thought between the false prophets of verses 21-23 with the foolish builders in verses 24-27. So, just because one says, “Lord, Lord,” does not mean Jesus will embrace or acknowledge them or their confession. Only those doing God’s will, as laid out in the Sermon, will recieve Jesus’ blessing. It’s safe to conjecture that Jesus intends for us to understand God’s will to be implementing the message of his sermon from Matthew 5-7 so that our righteousness is greater than the Pharisees and the teachers of the law (5:20). In a twist of irony, those under judgment claimed to prophesy in Jesus’s name, drive out demons and perform miracles (v. 22). Assuming they were telling the truth, the Spirit was alive and working through their ministries, powerfully. Yet, because they ignored the very teachings they were promoting, Jesus ignored them, calling them “evil doers” (v. 23).
The second judgment scene appears at the end of Jesus’ fifth and final sermon (Mt. 23-25) and just prior to the Passion Week. Here he’s clearly speaking in parabolic terms as he has told two end times-like stories (10 Virgins in 25:1-13 and the Talents in 25:14-30). The third end time-like story describes judgment day as dividing the people into two groups, like a shepherd divides the sheep from the goats (25:31-46). The sheep, those on his right and designated as “righteous” (v. 34, 37) were willing to feed Jesus when he was hungry, provide water when he was thirsty, opened their homes to him when he was homeless, clothed him when he was naked, nursed Jesus back to health when he was sick and visited Jesus when he was in prison (v. 35-36). The goats, those on his left and designated as “cursed” (v. 41) refused to act when they saw Jesus in need. In a sense of irony, neither group “recognized” Jesus as someone in need. But Jesus identifies with those in need so much that he says, “. . . whatever you did (or did not do) for the least of these . . . you did (or did not) do for me” (vs. 40, 45).
While Scripture is clear that a final verdict is a reality, certain aspect of the judgment day is still left unclear. Watching our words and defending our actions certainly play a role, and all of us need to be a little more considerate with our words and actions. However, the two scenes Jesus describes are telling. First, we’re called to live a faith greater than the games religious people play. Constantly stepping back into the Sermon on the Mount reorients our lives to the core gospel. Secondly, generously helping anyone in need is the same as if we’re helping Jesus. Our job is not to question the “worthiness” of the one in need, but our job is to treat them as if Jesus was in need. When we do, we’ll find ourselves in safe territory for the final verdict.
Soli Deo Gloria!
(i.e., only God is glorified!)
A Snow-Blown Memory
Faith the Size of a Coronavirus
Unequally Yoked
The Law of Moses was explicit on the care of farm animals, particularly in regard to plowing one’s field. Never yoke an ox and a donkey together (Dt. 22:10). Because the ox is so much bigger and stronger than the donkey, the smaller and weaker animal (proportionally) was at risk to being dragged by the ox. Imagine two football linemen (i.e. Jared McCray and his friend, Joe Anderson) in a tug of war against two cross country runners (think Jonathan & Matthew Partlow). The runners aren’t weak, but we know the outcome of this tug of war. The same with yoking an ox with a donkey; the donkey doesn’t have a chance.
Paul picks up on the imagery of the unequal yoking in 2 Corinthians 6:14-7:1. The principle is straight forward as the apostle links two opposing positions that people mistakenly believe can be yoked: the righteous and the wicked, those in the light and those in darkness, Christ and Satan, believers and unbelievers, and finally the temple of God and the temple of idols (v. 14-16). None of these hold anything in common and all are so diametrically opposed to each other that everyone knows the outcome. It won’t end well.
The center of the passage is verse 17, “Come out from them, and be separate.” The call to come out, from Isaiah 52, is wrapped in hope as God exhorts Israel to make a clean break from Babylon in returning to Jerusalem. Paul picks up on the exhortation for the church to make a clean break from paganism, because if they don’t, the outcome won’t end well.
What Paul says is one thing. How to apply the apostle’s words is another argument completely. Traditionally, this passage has been used, and solely used, to preach against unequally yoked marriages. What happens when a believer marries an unbeliever? It’s a good question as we’ve seen the struggle, and marriage is hard enough without adding one of faith and one without. The problem is, even though these verses can be applied to dating or engaged couples, that this passage says nothing about marriage. The words “courting” or “marriage” or even a reference to Genesis 2 never surfaces in the text.
Another option is that Paul is speaking in generalities, which certainly could include couples. Maybe he has in mind business partners. Assuming that the believer has moral integrity, will the unbeliever cut corners and short change customers giving the believer a bad name? Can someone who is dedicated to a risen Savior make business decisions with a person committed to idolatry? Beyond the business partnership, what about the local guilds? Pagan temple banquet halls were rented for both weddings and guild meetings. Being a member of the guild meant eating meals dedicated to an idol.
But the context of 2 Corinthians says nothing about couples, marriages or business ventures. Paul’s second letter to Corinth was an attempt for them to reconcile with him; the apostle was offering an olive branch to the church. The background to the letter was a group of outsiders infiltrating the church in a hostile takeover of Paul’s ministry and church leadership. They exploited a weakness in the relationship between the church and Paul, creating a chasm where a rift had been present. In derogatory terms, Paul calls this group “super apostles” (2 Cor. 11:5). They prided themselves on their “giftedness” and communication skills (10:1-2,10). They bragged about visions and prophetic experience (12:1-10). They built themselves up while tearing down Paul. They even accused Paul, not only of stealing from the church (11:8-12), but being a weak leader for the church. Paul said they were false apostles, deceptive men masquerading as angels of light (11:13-14).
Paul’s plea to avoid being unequally yoked is far more concerning than simply marriage, though its application to marriage is anything but simple. Uniting two people whose faith and world-view compete instead of complement gives anyone cause to pause. When a person of faith steps into covenant with a non-believer, someone will have to compromise. Unequally yoked relationships bring danger. But the immediate context is when two peoples of faith are unequally yoked. In this instance, one is loyal to the gospel of weakness Paul preaches and the other is loyal to a gospel of strength preached by those who have infiltrated Corinth. If the church in Corinth was going to reconcile with Paul, they had to break the yoke with these false teachers.
Just because someone name drops Jesus, or says a prayer to God, does not mean a wise partnership will be realized between two Christians. If one is going to embrace the gospel preached by Paul, a gospel where strength is expressed through weakness (12:8b) and the other rejects such a gospel, then we already know the outcome. It won’t end well.
Soli Deo Gloria!
(i.e., only God is glorified!)
Hanging On
Healing Scars
Abandoning “Three Strike & Out,” while Embracing “One & Done”
Combining images from two different sports is a difficult. Baseball’s “three strikes and out” derives from the pitcher staring down the batter. The options are simple. After four balls (or hit by a pitch), the batter takes first base. If the batter puts the ball in play, he may safely reach base or be thrown out. Or, after three strikes, the batter is out and exits the batter’s box to return to the dugout. The batter is awarded two strikes and as many foul balls as needed. Once the third strike is called, his bat is over, at least for the moment.
On the other hand basketball’s “one and done” is a recent development. Since the NBA has age regulations, potential NBA players must spend at least one year developing their skills at the college level. Under the old rules players had to play three years in college before moving on to the pros, allowing college teams to build a cohesive dynasty. Today, numerous college teams recruit blue-chip players who only want to go pro. They play one year in college before declaring for the draft, thus for a college career, they’re “one and done.”
Finding a connection between “three strikes and out” with “one and done” will not be found in the sporting arena but in the biblical world. No doubt, it will be found in a most unlikely place.
As Moses was delivering the second of three speeches/sermons, as the Israelites were standing in the corridor of the Promised Land. The majority of the Israelites were not part of the Exodus and did not remember receiving the Law at Sinai. The three speeches of Deuteronomy were Moses’ farewell address. He not only reviewed the Law for them but also reinterpreted the Law for a new generation of Israelites embarking on conquering Canaan.
In the middle of the second speech (Dt. 18:14-22) Moses begins talking about prophets. He references a coming prophet who will be like him (Dt. 18:15a), with the call to “listen to him” echoing through the ages (18:15b), making the Christian reader think of Jesus’ transfiguration (Mt. 17:5; Mk. 9:7; Lk. 9:35).
Then Moses pivots and gives a warning about the false prophets who will rise up in Israel. He knows they’re coming and he wants safeguards in place to protect his flock from being led astray. The simple distinction between a true prophet and a false prophet is the outcome of their prophecy. If the prophet predicts destruction and it fails to happen, he/she is a liar. If the prophet foresees success only to find devastation, he/she is a charlatan (Dt. 18:21-22). The severity of falsely predicting events is swift and sure. Instead of entertaining the prophet, Moses is intolerant of their fear-mongering. No “three strikes and out,” they’re given a “one and done” opportunity. One lie is the limit. The reaction is simple. In an attempt to keep them from leading Israel astray, put that false prophets to death (Dt. 18:20b).
Jesus assures us that false prophets are part of the system in a fallen world (see Mk. 13:5-8). They’ve been here before and they’ll be here again. They’re ongoing presence, though, does not mean we have to listen to them. We listen to Jesus. The key is not that they’re simply wrong in their prediction, but that they evoke God’s name in the process, claiming that God has revealed the future to them. So when we find their God-given prediction wrong, we cut the relationship strings. We silence their voices.
In my adult life these “prophets” have been plenty. In the summer of 1987 a group of people, invoking God’s name, claimed that Jesus was returning that year. He didn’t. They moved the goal posts to a future date only for that day to come and go like any other day. Yet the group seemingly lost no credibility. Or, on the threshold of the turn of the century, the rage was the Y2K scare. Granted, the question about computers being able to calculate the year “2000” was a good question to ask. However, some religious leaders exploited the fear, and representing God to the world, foresaw a world-wide financial crisis and meltdown. When life went on as usual, those religious leaders lost no credibility as people continued listening to them. Or, a televangelist blows the “Spirit of God” on the camera, like he’s blowing on you through the TV screen, claiming COVID is over and defeated only for it to claim over 300,000 more American lives, should raise serious credibility questions, but it doesn’t. Such behavior reeks of an opportunist seeking fame and fortune as people still tune in like they were sheep without a shepherd.
The list of blatant false prophets is far longer than a single scroll containing the words of Scripture, for as the Hebrews’ writer says, “I do not have the time to tell about . . . “ (Heb. 11:32b). We don’t have the time.
So when church leaders rise and begin invoking God’s name to predict what never unfolds, it’s time for the church to step up. In order to avoid being manipulated, let’s stop playing by the baseball rules and start embracing basketball rule. For it’s not our tolerance at stake, it’s God’s credibility.
Soli Deo Gloria!
(i.e., only God is glorified!)