Future of Humans becoming gods vs. Past of God becoming Man

Hard cash of science vs. Historical certainty of Faith

Harari vs Lewis

Perhaps, for more people today who have lost the attraction of faith, the promise of hard cash is much more alluring. But I ask the men and women of faith to go back to the certain past of the God-Man in the Manger, the Teacher of Galilee, the Dying Figure of Calvary, and the Immortal from the Empty Tomb, to steady their faith. Do not be beholden to the promise of man-made immortality, much less, divinity backed by hard cash.

 

The notable historian, Yuval Noah Harari, in his celebrated book, Homo Deus: A Brief History of Tomorrow, has proposed the tantalizing prospect of humanity being transformed into deity through science. Even now, there are active scientific efforts to extend longevity, even to the point of immortality. He noted,

In 2012 Kurzweil was appointed a director of engineering at Google, and a year later Google launched a sub-company called Calico whose stated mission is ‘to solve death.’ In 2009 Google appointed another immortality true-believer, Bill Maris, to preside over the Google Ventures investment fund. In a January 2015 interview, Maris said, ‘if you ask me today, is it possible to live to be 500, the answer is yes.’ Maris backs up his brave words with a lot of hard cash.[1]

In a later chapter, Harari makes this bold pronouncement:

The humanist religion worships humanity, and expects humanity to play the part that God played in Christianity and Islam, and that the laws of nature played in Buddhism and Daoism. Whereas traditionally the great cosmic plan gave meaning to the life of humans, humanism reverses the roles and expects the experiences of humans to give meaning to the cosmos. According to humanism, humans must draw from within their inner experiences not only the meaning of their own lives, but also the meaning of the entire universe. This is the primary commandment humanism has given us: create meaning for a meaningless world.[2]

This is a breath-taking vision of humans becoming gods to determine their own meaning in an existence that they have rendered meaningless with their death of god theology. This is an echo of Friedrich Nietzsche in his prospect of the emerging Superman in his Thus Spoke Zarathustra. His vision of the Superman was also preceded by his pronouncement that god-is-dead.

Against this vision, all prospective and visionary, is a reality of history that millions remember in this season – the becoming-man of the Almighty God. CS Lewis calls this the miracle of all miracles: The central miracle asserted by Christians is the Incarnation. They say that God became Man. Every other miracle prepares for this, or exhibits this, or results from this.[3]

 CS Lewis points out further the grandness of this miracle, and its human inexplicability ultimately:

It is easier to argue, on historical grounds, that the incarnation actually occurred than to show, on philosophical grounds, the probability of its occurrence. This historical difficulty of giving for the life, sayings and influence, of Jesus any explanation that is not harder than the Christian explanation, is very great. The discrepancy between the depth and sanity and (let me add) shrewdness of His moral teaching and the rampant megalomania which must lie behind his theological teaching unless he is indeed God, has never been satisfactorily got over.[4]

Perhaps, for more people today who have lost the attraction of faith, the promise of hard cash is much more alluring. But I ask the men and women of faith to go back to the certain past of the God-Man in the Manger, the Teacher of Galilee, the Dying Figure of Calvary, and the Immortal from the Empty Tomb, to steady their faith. Do not be beholden to the promise of man-made immortality, much less, divinity backed by hard cash.

What Jesus has done in history can reach out to every sinner.  Because out of this gift of God, in the language of John Piper, “grace towards sinners is the freest of all God’s acts.”[5]

Jesus, my God-Man, Lord and Savior, is my Eternal Life.

[1] Yuval Noah Harari, Homo Deus: A Brief History of Tomorrow (Harper): 24

[2] Ibid, p. 223

[3] CS Lewis, Miracles; cited in A Year with CS Lewis: Daily Reading from His Classic Works (HarperOne): 391

[4] Op. cit.

[5] John Piper, Future Grace: The Purifying Power of the Promises of God (Multnomah): 76

 

Herod the Great and Jesus’ Birth

Jesus’ birth as intersection of the mighty powerful and the humbled Almighty

Herod the Great

The day has come in many places when speaking the Word of God will constitute a hate-crime against the new purveyors of morality. The threat is looming against religious liberty. People are threatened not to speak for Jesus and His claims, or a prosecution of Herodian proportion might just take place.

 

Of all the characters of the birth narrative of Jesus, none is more notorious than King Herod. The Herodian dynasty was begun by Antipater. He was appointed by Julius Caesar as procurator of Judea in 47 BC. His son Herod exceeded him in infamy. As the patriarch of the other Herod’s in the biblical narrative, the first Herod came to be known as Herod the Great. His greatness lies in his great building projects. But the Herods, being Edomites, and loyal to Rome, were never fully accepted by their Jewish subjects.

Herod’s place in the birth narrative of Jesus is to be that King who took the coming of Jesus as a rival kingly claim. That the coming Son of God has a kingly claim is true enough, and is thus announced in the counterpart birth narrative of Luke.

He will be great, and will be called the Son of the Highest; and the Lord God will give Him the throne of His father David. And He will reign over the house of Jacob forever, and of His kingdom there will be no end. (Lk. 1:32-33 NKJ)

Herod’s blunder was to misunderstand this as a challenge to his earthly kingdom and dynasty. He did not pull any restraint to make sure of the extermination of the rival king. It will become an icon of terror in biblical history – the infamous massacre of infants in Bethlehem and neighboring towns. A stark contrast is intended by this narrative that exposes the sinfulness of man and the kingdom mission of Jesus. There certainly was a guiding star that guided the magi to the place of Jesus – but it was no lantern ornamentation. Children had a significant role – but not to receive gifts, but to suffer martyrdom. The advent of Jesus was only a celebration insofar as the sin of the mighty is exposed, and the humbling down of the Son of God is duly acknowledged. The humiliation of the Son of God exposed the sinfulness of the mighty in the world.

 Humiliation in the last sentence is used in its theological sense of the becoming-low of the Son of God from His highest position. He became Man, and in thus becoming man, He shared the nature of man-the-sinner, and be a fit substitute for man’s sinful standing. This without Jesus sharing in human sin at all.

The Sin of the Mighty

Thus, the first Advent of Christ is a story of the heinous sin of the mighty on earth represented by Herod. He could not accept the implication of the coming of Jesus. As the prophecy was read to him, based on Micah 5:2, “But you, Bethlehem, in the land of Judah, are not the least among the rulers of Judah; For out of you shall come a Ruler Who will shepherd My people Israel.” (Matt. 2:6 NKJ), he could only draw one conclusion – that this Jesus is out to seize his rule.

He first chose to deceive by pretending to worship the Child. When an angel exposed this subterfuge to the wise men, Herod shred off all scheme and instigated a cruel massacre.

It is easy to distance oneself from such cruelty of Herod. But the same principle lies in the scheme of professing to worship Jesus, while yet refusing His Lordship in one’s life. Is this not rampant in this season when everything is done on the pretext of the birth of Jesus? Every indulgence; ostentation; lavishness – all to celebrate the One born in a manger, and prosecuted by the powerful!

But Jesus is not interested in the celebration of His birth. His call is for men and women to bow down for the reason He was born – to become King of a kingdom that will never be destroyed. The best way to remember the birth of Jesus is to repent of sin, and to cast oneself under His supreme Lordship. This is conversion by faith and repentance.

The most powerful man in Judea who made himself famous by his built structures is remembered today with disdain. His sin was exposed. And the coming of Jesus today through the preaching of the Word still has the same effect of exposing sin. You have the choice of justifying it in Herod’s way. Or repent of it and be saved.

The Claim of the Almighty

The name of Jesus is still under persecution today. No longer by a procurator in Judea. The persecutor is no longer known as Herod the Great. But they are still among the great of this world. They belong to the powerful – in institutions of authority and wealth; in parties of power; among instigators of the sexual revolution that will impose the LGBTQ as the new normal. The noble tradition of believing in God who has a weight in social directions is in retreat against the onslaught of erotic liberty.

The day has come in many places when speaking the Word of God will constitute a hate-crime against the new purveyors of morality. The threat is looming against religious liberty. People are threatened not to speak for Jesus and His claims, or a prosecution of Herodian proportion might just take place.

But the claim of Jesus from the time of the Annunciation of the angel has not changed. He came to inaugurate a kingdom. That kingdom has been inaugurated when He rose from the dead; He sat on His throne beside the right hand of the Father (Acts 2:36; Heb 8:1). The Herodian dynasty is long gone. Even the Roman Empire. But Jesus is still King and someday, “The kingdoms of this world have become the kingdoms of our Lord and of His Christ, and He shall reign forever and ever!” (Rev. 11:15 NKJ).

Do not make this Christmas just a time of celebration – of eating, indulging, decorating, and exchanging gifts; or kris-kringle and Santa Claus.

Jesus came to claim a kingship that is now His. Herod did not succeed denying Him that kingship. Do not fail to bow down to the King of Kings – the Lord Jesus Christ!

Blessed Advent Reflection to all!

The Epidemic of Ritual Confession of Sin

Psa 130 3f

In ritual confession, the offender may demonstrate deep emotion, but it is often dictated by fear of the consequence of sin, rather than sorrow for the gravity of the offence. So different is the contrast of the Apostle Paul between two sorts of emotions. “For godly sorrow produces repentance leading to salvation, not to be regretted; but the sorrow of the world produces death. For observe this very thing, that you sorrowed in a godly manner: What diligence it produced in you, what clearing of yourselves, what indignation, what fear, what vehement desire, what zeal, what vindication! In all things you proved yourselves to be clear in this matter.” (2 Cor. 7:10-11 NKJ). The sorrow of genuine repentance is really a cluster of dispositions all conspiring to oppose sin and to renounce it for its evil and gravity, not merely its dreadful consequence.

 

 Sorry na! (‘I am sorry already!’). To which the expected reply is Ok lang! (‘It is fine!’). This is the common exchange that transpires among Filipinos, between the one at fault and the one wronged. An easy apology with commensurate ease of exoneration. If the fault were due to natural limitation – mistaken information; late appointment due to traffic; etc. – the clemency that follows is just about regular.

But it is a far different issue when we are dealing with moral faults – what we, Christians, still call sins. A sorry na and Ok lang exchange, when it comes to sins, is exposing a very serious epidemic in the impoverished spirituality that is the mark of this generation of Christians. This is the epidemic of ritual confession.

A ritual, in the concise definition of Merriam-Webster is “the prescribed order and words of a religious ceremony.” Further, a more extended meaning denotes, “any practice done or regularly repeated in a set precise manner so as to satisfy one’s sense of fitness and often felt to have a symbolic or quasi-symbolic significance.” One can easily see how this fits the practice that is performed of confession of sin among Christians. This is observable in two orientations of confessing sin.

Ritual Confession of Sin to God

A precious verse of the New Testament has become the basis of so much ritual confession by Christians. “If we confess our sins, He is faithful and just to forgive us our sins and to cleanse us from all unrighteousness.” (1 Jn. 1:9 NKJ). The call to confess is sufficient for many sinning Christians just to invoke the cliché of confession, and then claim that forgiveness is theirs as a gift in glossy wrapping.

This is isolating 1John 1:9 from the richness of John’s appeal to his readers to be in a serious fight against sin. Every believer who will invoke the promise of forgiveness to the confessing sinner in 1John 1:9 must have come to grips with John’s description of a serious believer in 3:8, 9 “He who sins is of the devil, for the devil has sinned from the beginning. For this purpose, the Son of God was manifested, that He might destroy the works of the devil. Whoever has been born of God does not sin, for His seed remains in him; and he cannot sin, because he has been born of God.” (1 Jn. 3:8-9 NKJ). It is not teaching that believers no longer sin. It is saying that believers do not continue sinning without the break of repentance and renewal.

Unfortunately, many professed believers may be continuing sinning, and the only break they have is a ritual confession that is without genuine repentance that is followed by practical renewal. The Puritan John Owen has a most helpful treatise on this subject that expounds Psalm 130, focusing on those words, “If You, LORD, should mark iniquities, O Lord, who could stand? But there is forgiveness with You, That You may be feared.” (Ps. 130:3-4 NKJ). He warns against the general assurance of forgiveness without having the contrition that is the prerequisite of it, and the fear of the Lord which is the fruit of it. He warns,

This notional apprehension of the pardon of sin begets no serious, thorough hatred and detestation of sin, nor is prevalent to a relinquishment of it; nay, it rather insinuates into the soul encouragements unto a continuance in it. It is the nature of it to lessen and extenuate sin, and to support the soul against its convictions… The doctrine of forgiveness is this grace of God, which may be thus abused. From hence do men who have only a general notion of it habitually draw secret encouragements to sin and folly.[1]

God is willing to forgive. But He can distinguish between contrite confession appealing only to the merits of Christ, and ritual confession that is satisfied with the motion and manner. We must confess our sin in the spirit of David’s own confession: “For You do not desire sacrifice, or else I would give it; You do not delight in burnt offering. The sacrifices of God are a broken spirit, A broken and a contrite heart – These, O God, You will not despise.” (Ps. 51:16-17 NKJ). David knew the distinction between ritual confession of ceremonial burnt offering, and the acceptable confession of a broken and contrite heart.

Know that distinction yourself. The next time you confess your sin to God, examine if it is a broken one – or an empty ritual.

 

Ritual Confession of Sin to Neighbor

The greatest commandment of ‘Love God,’ is followed by ‘Love your neighbor’ as the second of the greatest commandments. This should apply to confession of sin when it comes to people Christians sin against. Sin must be confessed with brokenness to God. So with the neighbor, especially brethren in the faith. The greater the offence the deeper the contrition.

But if ritual confession is something that is epidemic among professing Christians in their approach to God, it is all the more so in confessing to brethren. After all, it is easier to resort to subterfuge and pretense with someone without divine omniscience. That is why it takes an uncompromising inner honesty for the person confessing. He must confess without minimizing, without forgetfulness, and without pretext.

We see shallow confession of sin in biblical characters such as Pharaoh (Exo 9:27); Saul (1Sam 26:21); and of course, Judas (Matt 27:4). They invoked the proper vocabulary – a reference to personal sin; they even demonstrated sorrow and shame – but they were still ritual confession.

In ritual confession, the offender may demonstrate deep emotion, but it is often dictated by fear of the consequence of sin, rather than sorrow for the gravity of the offence. So different is the contrast of the Apostle Paul between two sorts of emotions. “For godly sorrow produces repentance leading to salvation, not to be regretted; but the sorrow of the world produces death. For observe this very thing, that you sorrowed in a godly manner: What diligence it produced in you, what clearing of yourselves, what indignation, what fear, what vehement desire, what zeal, what vindication! In all things you proved yourselves to be clear in this matter.” (2 Cor. 7:10-11 NKJ). The sorrow of genuine repentance is really a cluster of dispositions all conspiring to oppose sin and to renounce it for its evil and gravity, not merely its dreadful consequence.

The stain that will not wash away[2]

There is a particular offence that is often covered over with ritual confession, but its effect is deep and lasting. This is the sin of sexual abuse. The figure pertains to one guilty of sexual misconduct and is drawn from Proverbs 6:33 “Wounds and dishonor he will get, And his reproach will not be wiped away.” (Prov. 6:33 NKJ). One who has committed this sin is often able to hide because the victim chooses to hide – in shame.

It does not help that some, with a sincere desire to help, end up charging the blame on the victim. We have often heard suggested: She is dressed so sexy, she must be asking to be raped! She is so at ease in the company of men, this is flirtation! Every woman fantasizes sexual assault. These are all myths – and among believers, a painful deception.

Thus, victims often have to grapple with self-blame. Why did I allow myself in that situation? It was supposed to be only innocent fellowship! Did I give any suggestion? But the blame is only on the abuser. He must have used an invitation to fellowship – coffee; chit-chat; movie; music; and so many more. But even before the invitation are the calculated moves that would ensure, the woman is in the snare of unavoidable intimacies and touches. And when it is done, it is made to appear that what happened is normal fellowship between Christian man and woman. The woman, often of very young age to understand fully, is left confused. She knows something went wrong but it all seems alright according to the man.

It is time that it is called for what it is – sex abuse of the cruel kind. And for professing Christians, thoroughly hypocritical. One day, the woman grows up and discovers what all the while she has been made to go through, and accountability time comes.

When confession is to be expressed, ritual confession is at its cruelest in this kind of offence. More than the consequence, it is the sense of gravity of the offence that matters. More than the fear of the abuser, it is the hurt on the victims that must be reckoned with. The healing of the victims matters more, without eliminating the restoration of the offender.

Going back to the stain that does not wash away, the text clearly attributes the stain to the one guilty of misconduct, not to the victim. He will carry the stigma.

By the grace of God, the victim can move on because God’s grace fixes what has been broken. By the same grace of God, the offender can also move on, but only after he has gone through the sorrow of true confession, of brokenness and repentance.

Where sin abounded, grace did much more abound (Rom 5:20). Grace will abound so much more when we reject the shallow peace of ritual confession.

[1] John Owen, Works: Temptation and Sin VI: 397

[2] This is a variation of the title of the book by John Armstrong, The Stain that Stays: The Church’s Response to Sexual Misconduct of its Leaders

Forgiven to Forgive

Christ came to forgive. How do I forgive?

Mat 6 12

Christians are as much weak as human nature in granting forgiveness.  But they have in them something that transcends human nature.  It follows from being a beneficiary of God’s gracious forgiveness in Christ.  Whatever the sins of others may be against us, we have sinned multiple times more against God – multiple times more in frequency, in gravity, and in apathy.  But when we come for Fatherly forgiveness, He forgives.

 

In this season, so it is professed, that Christendom remembers the becoming-man (incarnation) of the Son of God, the issue of forgiveness presses hard on my mind.  After all, according to the Scriptures, “Therefore, in all things He had to be made like His brethren, that He might be a merciful and faithful High Priest in things pertaining to God, to make propitiation for the sins of the people.  For in that He Himself has suffered, being tempted, He is able to aid those who are tempted.” (Heb. 2:17-18 NKJ).

Two questions press upon my mind that should resonate in every serious believer.  The first: Should Christians continue to ask forgiveness from God for their sins?  And the second: How readily and radically should Christians forgive those who sin against them and ask for forgiveness?

Prior to answering the question, we must be sure we know what we mean by forgiveness.  The Greek word aphiêmi in its literal sense denotes ‘to leave a particular location’ or ‘to dismiss a crowd’ [ Louw-Nida Lexicon ].  But used in the legal sense, its cognate word aphesis pertains to the removal of incurred guilt and its consequent punishment.  The contrast is clear in Acts 13:38, 39, “Let it be known to you therefore, brothers, that through this man forgiveness of sins is proclaimed to you, and by him everyone who believes is freed from everything from which you could not be freed by the law of Moses.” (Acts 13:38 ESV).  This is the forgiveness every believer receives upon faith in Christ.  What a glorious salvation blessing a believer possesses all because of Christ!  “In him we have redemption through his blood, the forgiveness of our trespasses, according to the riches of his grace” (Eph. 1:7 ESV).

First Question: Should believers still seek forgiveness from God for their sins?

Only extreme perfectionists will dare to claim that they no longer sin – worse than an error, it is smug delusion.  Even as an object of Christ’s salvation, Paul still thought of himself at the time of his writing, “Christ Jesus came into the world to save sinners – and I am the worst of them all” (1Tim 1:15 NLT).  There is in every humble believer a resonant note of the same confession.

I just came from a conference in a far-flung area.  It became obvious during the discussion time that the participants, mostly pastors and church leaders, sincerely believed that, while admitting the continuing sins of believers, Christians need no longer ask forgiveness for their sins.  One explained that all he would do is to express gratitude to the Lord that whatever sins he committed, they have already been forgiven in Christ – past, present, and future.  So there is no place for genuine repentance and contrition, just claiming the forgiveness already possessed.

At the root of this notion is a deeply twisted confusion between justification and sanctification.  They are claiming justification reality of God’s judicial forgiveness of all sins for the day-to-day issue of sanctification which must clear one’s fellowship with God as the Father.  Justification is about God as the Judge.  Sins – past, present, and future – have been settled in His judgment court.  But it is not that we ask forgiveness for our daily sins.  It is about a disturbed fellowship with the Father.  And we are seeking the forgiveness of God as our Father – not as our Judge.

The New Testament makes clear that there is continuing forgiveness that the believer should seek and may experience on a day-to-day basis.  That is why in the Lord’s Prayer, following the petition, “Give us this day our daily bread” is the petition, “And forgive us our debts as we forgive our debtors” (Mat 6:12).  There is the stern warning of John against self-deception, “If we say that we have not sinned, we make Him a liar, and His word is not in us.” (1 Jn. 1:10 NKJ).  Deriving from this reality is the duty, “If we confess our sins, He is faithful and just to forgive us our sins and to cleanse us from all unrighteousness.” (1 Jn. 1:9 NKJ).  That there is such an experience of post-conversion experience is unambiguous in the exhortation to the sick, “And the prayer of faith will save the sick, and the Lord will raise him up. And if he has committed sins, he will be forgiven.” (Jas. 5:15 NKJ)

Beyond the error of this notion that believers need not ask for forgiveness, it deprives the believer of that posture that cultivates humility and the exuberance of joy in God’s gracious forgiveness.

We have all heard of the Reformer Martin Luther’s Ninety-Five Theses.  Perhaps, it is time we memorized the first thesis: Our Lord and Master Jesus Christ, in saying, “Repent ye, etc.” intended that the whole life of his believers on earth should be a daily repentance.

 

Second Question:  How readily and radically should Christians forgive?

The difficulty of this question is highlighted by CS Lewis: Everyone says forgiveness is a lovely idea, until they have something to forgive.[1]  His reflection on this is worth quoting at length:

Just when Christianity tells me that I must not deny my religion even to save myself from death by torture, I wonder very much what I should do when it came to the point.  I am not trying to tell you in this book what I could do – I could do precious little – I am telling you what Christianity is.  I did not invent it.  And there, right in the middle of it, I find ‘Forgive us our sins as we forgive those that sin against us.’  There is no slightest suggestion that we are offered forgiveness on any other terms.  It is made perfectly clear that if we do not forgive, we shall not be forgiven.  There are no two ways about it.[2]

Christians are as much weak as human nature in granting forgiveness.  But they have in them something that transcends human nature.  It follows from being a beneficiary of God’s gracious forgiveness in Christ.  Whatever the sins of others may be against us, we have sinned multiple times more against God – multiple times more in frequency, in gravity, and in apathy.  But when we come for Fatherly forgiveness, He forgives.

Jesus gave a hard-to-swallow rule on forgiving brethren.  “Take heed to yourselves. If your brother sins against you, rebuke him; and if he repents, forgive him.  And if he sins against you seven times in a day, and seven times in a day returns to you, saying,`I repent,’ you shall forgive him.” (Lk. 17:3-4 NKJ).  In the face of such requisite readiness to forgive, the apostles could only respond in entreaty, “Lord, increase our faith!”

I know how to be hurt, to be betrayed, how to nurse the pain that demands a satisfaction of double retaliation.  But then, I myself fall into sin… How terrible is this?  Just when I received a mercy-gift from the Lord, and I sinned!  Just when I had been spared, I used the sense of freedom to yet sin again?  Am I a hardened sinner?  The heart made tender by grace tells me I am not for I find myself crying to my Father for yet another forgiveness only on the basis of Christ.  He forgives me yet again.

Then comes my offender with a broken heart asking for my forgiveness.  Every fiber of my being cries, “Hang!”  Only to be reminded, Someone hanged on the Cross for me – and for him.  Moist with tears of compassion, I hear myself say willingly, “I forgive!”

 

[1] CS Lewis, Mere Christianity, Book 3. 7

[2] ibid