On this episode of the Theology for the People Podcast, I speak with Pastor Mitch Chase from Louisville, Kentucky about how a better understanding of Genesis 3 can help us understand the entire Bible in a deeper way.
The First Gospel: Why Genesis 3 is Key to Understanding the Entire Bible – with Mitch Chase –
Theology for the People
Mitchell Chase (PhD) is the Associate Professor of Biblical Studies at Southern Baptist Theological Seminary in Louisville, Kentucky. He also serves as Preaching Pastor at Kosmosdale Baptist Church. Mitch has written several articles for the Gospel Coalition, and he is the author of several books.
In this episode, Mitch and Nick discuss how a better understanding of Genesis 3 can help us understand the entire Bible in a deeper way. Mitch’s latest book, Short of Glory: a Biblical and Theological Exploration of the Fall, addresses this topic. We discuss some issues in Genesis 3, such as the priestly role of Adam and the naming of Eve, among others.
Follow Mitch on Substack at Biblical Theology
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My guest is Shane Angland. Shane is a graduate of Dallas Theological Seminary, and he was also a missionary in Eastern Ukraine.
The Raskol of 1666 was a schism that took place in the Russian Orthodox Church, which highlights some of the distinctive features of Orthodox theology, and Russian Orthodoxy theology uniquely. Furthermore, we talk about how Russian Orthodox theology plays a role in the current war in Ukraine.
On this episode of Theology for the People, we dive into the topic of Russian Orthodox Christianity.
My guest is Shane Angland. Shane is a graduate of Dallas Theological Seminary, and he was also a missionary in Eastern Ukraine.
The Raskol of 1666 was a schism that took place in the Russian Orthodox Church, which highlights some of the distinctive features of Orthodox theology, and Russian Orthodoxy theology uniquely. Furthermore, we talk about how Russian Orthodox theology plays a role in the current war in Ukraine.
Visit the Theology for the People blog at nickcady.org
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On this episode of the Theology for the People Podcast, I speak with Mike Neglia about the 7 letters to 7 churches in Revelation 2-3, and what these letters show us about Christ’s concern for local churches, and how that should shape the way we feel and act towards the local church ourselves.
Mike Neglia is the Lead Pastor of Calvary Cork, in Cork, Ireland. He is a graduate student at Western Seminary and he leads Expositors Collective, an initiative to train and equip the next generation of Christ-centered expository Bible teachers.
Christ's Concern for the Local Church: Seen in the 7 Letters to Churches in Revelation – with Mike Neglia –
Theology for the People
Mike Neglia is the Lead Pastor of Calvary Cork, in Cork, Ireland. He is a graduate student at Western Seminary and he leads Expositors Collective, an initiative to train and equip the next generation of Christ-centered expository Bible teachers.
In this episode, Mike and I speak about the 7 letters to 7 churches in Revelation 2-3, and what these letters show us about Christ's concern for local churches, and how that should shape the way we feel and act towards the local church ourselves.
Resources mentioned in this episode include:
Expositors Collective Podcast episode with Jeffrey Weima
The Sermons to the Seven Churches of Revelation: A Commentary and Guide, by Jeffrey Weima
Calvary Global Network International Conference
Calvary Cork YouTube page
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One of my favorite quotes about preaching comes from Richard Baxter, the 17th century English Puritan pastor and writer. He described his mode of preaching like this:
I preached as if never to preach again; as a dying man to dying men.
That quote conveys the sense of weight and urgency that a Christian sermon must have. This sense of weight and urgency can be seen in the preaching of the prophets, of Jesus himself, and in the preaching of the Apostles, recorded in the Book of Acts.
“Knowing the fear of the Lord, we persuade others“
In 2 Corinthians 5, the Apostle Paul is writing about the incredible hope that we have because of the gospel. It is a hope that enables us to live free from the fear of death, because we know that eternal life awaits us as a result of what Jesus accomplished for us.
And then, in 2 Corinthians 5:11, Paul declares: “Therefore, knowing the fear of the Lord, we persuade others.”
To persuade means to convince someone to accept or adopt a certain point of view, belief, opinion, or course of action. It involves presenting arguments, evidence, or appeals that are designed to change someone’s mind or motivate them to take a particular action.
What is it then, that we are called to persuade people to do? In 2 Corinthians 5:20, Paul says that it is as if God is appealing to people through us: “We implore you, on behalf of Christ: be reconciled to God!”
“I have written these things so that you may believe”
At the end of the Gospel of John, the Apostle John lays his cards on the table and says,
Now Jesus did many other signs in the presence of the disciples, which are not written in this book; but these are written so that you may believe that Jesus is the Christ, the Son of God, and that by believing you may have life in his name.
John 20:30-31
In other words, John was trying to do something more than just convey true information. He was seeking to convey true information in a way that would compel and persuade people to believe.
Persuasion Versus Manipulation
There’s a difference between persuasion and manipulation.
Paul the Apostle, in 1 Corinthians 1-2, says that when he came to Corinth, he did not seek to manipulate the Corinthians in any way by use of rhetorical techniques. Rather, he preached Christ, and Him crucified, and he did so with a demonstration of the Spirit and of power.
So, while we do seek to persuade, we must never be manipulative. How does that work out practically?
The Power of Expository Preaching
John Scott explains the power of expository preaching in this way:
The skillful expositor allows the text to open itself up before our eyes, like a rose unfolding to the morning sun and displaying its previously hidden beauty.
John Scott, Between Two Worlds
So, the job of a faithful Bible teacher is to help people to see what the Bible is saying in a way that is clear, and in a way that helps them see that it is not only true, but why it matters for them.
It is not our job to make the Bible “seem” compelling, rather it is our job to help people understand why it is compelling, by helping them understand and even feel the importance and urgency of what the text is saying and how it pertains to their lives.
Our goal is to help people understand the badness of sin, the hopelessness of the curse — and the greatness of Jesus, and the goodness of the gospel, in a way that compels them to believe and to act.
Augustine’s Preaching Manual
Augustine of Hippo, the famed church father, wrote a manual, to instruct other preachers how to preach.
In that manual, Augustine said that the duty of a preacher is not only to instruct and teach, but also to “rivet and delight” – and to “stir and move people to action.”
The goal of preaching, therefore, is not only to pass on true information about the Bible, but to affect the beliefs, actions, and even emotions of those who are listening.
Ultimately, we want to be used by God to reshape the foundations of our listeners’ hearts; to change what they most fundamentally love, desire, hope in, and trust in — so that by seeing what God’s Word says they are compelled to love, desire, hope and trust in Him, rather than in idols of this world.
Compelling Preaching is Born Out of Two Loves
Compelling preaching is born out of two loves: love for God, and love for people.
Because we want to honor God by rightly dividing His Word, and because we care about the fate and destiny of people, we don’t just want our sermons to be informative lectures, but we desire to bring the “words of life,” the Holy Scriptures, to bear on people’s lives in such a way that they are compelled to respond by trusting in and worshiping Jesus.
According to Pew Research, Americans are more divided along ideological lines – and partisan antipathy is deeper and more extensive – than at any point in the last two decades. These trends manifest themselves in myriad ways, both in politics and in everyday life. [1]
Drs. Kim and Hoffman met at Gordon Conwell Theological Seminary. Dr. Hoffman is lead pastor of Evangelical Friends Church of Newport, Rhode Island, and Dr. Kim is Professor of Practical Theology and the Hubert H. and Gladys S. Raborn Chair of Pastoral Leadership at Truett Theological Seminary, Baylor University.
They are passionate about the Bible’s vision of the reconciliation of all things in Christ, and they care deeply about the Body of Christ and the Mission of God — and they share how this theology can play out practically in the way that we minister in a world which is plagued by division.
In this episode, we talk about when and how Christians should address hot topics in our societies, and some guiding principles for helping people navigate the cultural moments we find ourselves in.
Carrying Out the Mission of God in a Divided Nation – with Drs. Matthew Kim & Paul Hoffman –
Theology for the People
Drs. Matthew Kim and Paul Hoffman are the authors of Preaching to a Divided Nation: A Seven-Step Model for Promoting Reconciliation and Unity.
Drs. Kim and Hoffman met at Gordon Conwell Theological Seminary. Dr. Hoffman is lead pastor of Evangelical Friends Church of Newport, Rhode Island, and Dr. Kim is Professor of Practical Theology and the Hubert H. and Gladys S. Raborn Chair of Pastoral Leadership at Truett Theological Seminary, Baylor University.
They are passionate about the Bible’s vision of the reconciliation of all things in Christ, and they care deeply about the Body of Christ and the Mission of God — and they share how this theology can play out practically in the way that we minister in a world which is plagued by division.
In this episode, we talk about when and how Christians should address hot topics in our societies, and some guiding principles for helping people navigate the cultural moments we find ourselves in.
Mentioned in this episode is Dr. Kim's book, Preaching with Cultural Intelligence: Understanding the People Who Hear Our Sermons
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According to the Gospel of Matthew, the guards who were watching over Jesus’ tomb reported to the chief priests what had happened when the angel of the Lord appeared and rolled away the stone from the tomb (Matthew 28:2).
Matthew 28:11-15 says that the chief priests paid the guards a large sum of money and instructed them to say that the disciples came and stole Jesus’ body while they were asleep.
These guards were Roman soldiers who were assigned to keep watch over the tomb. We don’t know if they were punished for failing in their duty to protect the tomb, which would have been normal practice at that time, nor do we know if they got in trouble for accepting the bribe from the chief priests.
It is clear from Matthew’s Gospel that the guards were aware of the miraculous events that took place at the tomb. Perhaps they ran away when the earthquake happened or the stone rolled away from the entrance. We don’t know if they saw Jesus walk out of the tomb or not.
No matter when they left the scene, they would have been left with a powerful testimony to Jesus’ resurrection, as would the chief priests. It is significant to remember what it says in Acts 6:7, that many of the priests in Jerusalem became believers in Jesus. I wonder if any of those who became believers were part of the group who paid off the guards!
This video is particularly good at depicting the incredulity of the idea that Jesus’ disciples stole his body:
On this episode of the Theology for the People podcast, Michael Payne and I discuss what is at stake in regard to Jesus’ resurrection, as well as some alternative explanations for Jesus’ missing body that have been proposed. Finally, we share some of the strongest evidences for why Christians believe that Jesus did in fact rise from the grave.
In this episode, Nick Cady and Michael Payne discuss what is at stake in regard to Jesus' resurrection, as well as some alternative explanations for Jesus' missing body that have been proposed. Finally, they share some of the strongest evidences for why Christians believe that Jesus did in fact rise from the grave.
For more from Nick and Mike, check out the White Fields Church Podcast, whitefieldschurch.com, or the White Fields YouTube channel.
Make sure to visit the Theology for the People blog at nickcady.org for more articles and content.
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Jesus’ last week in Jerusalem, known as Holy Week and Passion Week (from the Latin passio = to endure suffering), is the most significant and well-documented period of Jesus’ life. The Gospels all spend more time talking about this one week of Jesus’ life, along with the build up to it, than any other period in Jesus’ life or ministry.
Here is a timeline of the events which took place during this week:
Palm Sunday – The Triumphal Entry
The week begins with Jesus’ triumphal entry into Jerusalem on a donkey, fulfilling the prophecy of Zechariah 9:9. The people of Jerusalem lay down their cloaks and palm branches as a sign of honor and welcome. Jesus enters the city to the cheers and acclamations of the people, who cry out, “Hosanna! Blessed is he who comes in the name of the Lord!” (Matthew 21:9).
Monday – Cleansing the Temple
On Monday, Jesus returns to the temple and cleanses it of the merchants and moneychangers who had set up shop there. He teaches in the temple, and the religious leaders challenge his authority. Jesus responds with a series of parables, including the Parable of the Tenants and the Parable of the Wedding Banquet.
Tuesday – The Olivet Discourse
On Tuesday, Jesus continues to teach in the temple, and his opponents attempt to trap him with questions about paying taxes and the resurrection. Jesus responds with his famous declaration, “Render unto Caesar the things that are Caesar’s, and unto God the things that are God’s” (Mark 12:17). He also delivers his Olivet Discourse (Matthew 24-25), in which he prophesies about the destruction of the temple and the signs of his coming and of the end of the age.
Spy Wednesday
Wednesday is traditionally known as “Spy Wednesday” because it is believed to be the day on which Judas Iscariot agrees to betray Jesus to the authorities. This event is not recorded in the Gospels, but it is mentioned in Matthew 26:14-16, Mark 14:10-11, and Luke 22:3-6.
Maundy Thursday
On Thursday evening, Jesus shares a Passover meal with his disciples in the Upper Room. During this meal, he institutes the sacrament of the Eucharist and washes his disciples’ feet, giving them a powerful example of humility and service. After the meal, they go to the Garden of Gethsemane, where Jesus prays and his disciples fall asleep. Judas arrives with a crowd of soldiers and betrays Jesus with a kiss, leading to his arrest.
The word maundy comes from the Old French mande, in turn from the Latin mandātum, which means “mandate or command.” After washing the feet of his disciples during the Last Supper, John 13:34 tells us that Jesus told his disciples: “A new commandment (mandate) I give you, that you love one another; even as I have loved you, that you also love one another.”
Good Friday
On Friday, Jesus is brought before the High Priest and the Sanhedrin. They accuse him of blasphemy and condemn him to death. He is then taken to Pontius Pilate, the Roman governor of Judea, who finds no fault in him but is pressured by the crowd to have him crucified. Jesus is beaten, mocked, and forced to carry his own cross to a hill outside the city walls called Golgotha, where he is crucified alongside two criminals. He dies in the afternoon and is buried in a nearby tomb.
Holy Saturday
On Saturday, Jesus’ body lies in the tomb, and his followers observe the Sabbath in mourning and prayer.
Resurrection Sunday
On Sunday morning, several women go to Jesus’ tomb to anoint his body with spices. They discover that the tomb is empty, and they encounter angels who tell them that Jesus has risen from the dead. Jesus appears to his disciples throughout the day, including to the women at the tomb, to two disciples on the road to Emmaus, and to the disciples gathered in a locked room. He commissions them to go and make disciples of all nations, and he ascends into Heaven forty days later.
A Possible Alternative Timeline
Along with this traditionally held timeline, is a popular and plausible view which sees some of the events of Monday-Wednesday being combined, and has Jesus actually being crucified on Thursday rather than Friday, since John’s Gospel tells us that it took place on a “special Sabbath.”
As Christians, we confess that there is one God who eternally exists in three distinct persons: Father, Son, and Holy Spirit.
The three persons of the Trinity are equal in power and glory, are co-eternal, and are of the same essence (Ousia in Greek).
The Father is God, the Son is God, the Spirit is God, but the Father is not the Son, the Son is not the Father, nor is the Spirit the Father or the Son.
The three persons of the Trinity also have unique functions, and relate to each other in unique ways. As a result, we can speak about the Trinity in two ways: the “Ontological Trinity” and the “Economic Trinity.”
OntologicalTrinity
“Ontological” has to doing with “being.” So, to speak of the Ontological Trinity is to explain who God is, and who the three persons of the Godhead are.
The major ecumenical councils of the church, such as Nicaea and Chalcedon, focused on the ontological nature of the persons of the Trinity, and affirmed that Jesus, the Son, is very God of very God, and that the Holy Spirit is not an impersonal force, but is, indeed, God.
So, to speak about the Trinity ontologically, is to affirm both the divine nature and the unique personhood of the three persons of the Trinity.
Economic Trinity
“Economic” has to do with action, roles, and function: what God (and each person of the Godhead) does.
So, when we take an economic view of the Trinity, we are talking about the things which the Father does, or which the Spirit does, which are unique to that person of the Godhead.
For example, it is the role and function of the Holy Spirit to perform the sealing and sanctifying functions of God in the life of a believer.
Jesus, the divine Son, uniquely took on human flesh, came to Earth, lived a sinless life, and died on a cross for our redemption.
The Father sent the Son, the Son submitted to the Father and obeyed the Father, the Father and the Son sent the Spirit. The Spirit glorifies and points to the Son. The Son glorifies the Father. The Father exalts the Son. The Son ever lives to make intercession for us. The Spirit indwells believers, reminding them of what the Son said, and bringing about conviction of sin, righteousness, and judgment.
Application
One important application of these principles, is the understanding that economic actions, such as submission, leadership, and difference of roles, does not diminish or take away from a person’s ontological identity, value, dignity, or identity.
This is communicated explicitly in Philippians 2, where we are told that Jesus, although he was equal with the Father, as God (ontologically), did not regard equality with [the Father] (economically) something to be grasped, but emptied himself, taking the form of a servant, being born in the likeness of men, and humbled himself in obedience, even to the point of death on a cross.
The point here is that Jesus’ economic activity did not detract from his ontological nature.
A point of application is made in the New Testament, in the complementary roles of men and women in the church. Though men are called to teach and exercise authority in the “household of God” (1 Timothy 3:15), this does not diminish or take away from the ontological equality of men and women as human beings, and as children of God, but is rather a matter of economic function. If this is true of the Trinity (and clearly it is), then it should not surprise us that it is true in the “household of God,” acted out by those who reflect His image to the world.
For more on this, check out this discussion of 1 Timothy 2:8-15, which I had with my wife, Rosemary, for our church’s weekly Sermon Extra video:
What does John 10:16 mean, where Jesus says: “And I have other sheep that are not of this fold. I must bring them also, and they will listen to my voice. So there will be one flock, one shepherd.”
In the Gospel of John, chapter 10, Jesus explains that, opposed to the bad shepherds (spiritual leaders) of Israel, he is the “Good Shepherd.”
The occasion for this message was that in chapter 9, the Pharisees were upset with a man whom Jesus had healed of blindness, because he refused to stop saying that Jesus had healed him. In response, the Pharisees excommunicated this man from the synagogue, and thereby the Jewish community (see John 9:35).
Fulfillment of Messianic Prophecies
However, by denouncing the bad shepherds and declaring himself to be the Good Shepherd, Jesus wasn’t just saying that he was a more caring spiritual leader than the Pharisees of that day – Jesus was actually identifying himself as the fulfillment of the Messianic prophecies, that God was going to raise up ONE shepherd, a good shepherd, to lead his people.
In Ezekiel 34:23 and 37:24, Ezekiel (writing hundreds of years after the death of King David, predicted a future day when “David” would rule over the people of Israel as their single shepherd.
Rather than having many shepherds (spiritual leaders), who were often bad, God was going to raise up a single shepherd, from the line of David. This was certainly a reference to the promise God made to David in 2 Samuel 8, called the Davidic Covenant, in which God promised that the Messiah would come from David’s family line.
Consider this passage from Jeremiah 23, which is clearly speaking of Jesus as the future, coming “Good Shepherd.”
“Woe to the shepherds who destroy and scatter the sheep of my pasture!” declares the LORD. Therefore thus says the LORD, the God of Israel, concerning the shepherds who care for my people: “You have scattered my flock and have driven them away, and you have not attended to them. Behold, I will attend to you for your evil deeds, declares the LORD. Then I will gather the remnant of my flock out of all the countries where I have driven them, and I will bring them back to their fold, and they shall be fruitful and multiply. I will set shepherds over them who will care for them, and they shall fear no more, nor be dismayed, neither shall any be missing, declares the LORD. “Behold, the days are coming, declares the LORD, when I will raise up for David a righteous Branch, and he shall reign as king and deal wisely, and shall execute justice and righteousness in the land. In his days Judah will be saved, and Israel will dwell securely. And this is the name by which he will be called: The LORD is our righteousness.’
Jeremiah 23:1-6
A Flock of Seagulls Gentiles (Too)
The surprise twist that Jesus introduces to his Jewish audience, is that this flock that he will shepherd will not only be made up of Jews – who were traditionally referred to as the flock of God (see Psalm 100:3). Instead, Jesus was telling them, he was going to also bring “others” into the flock. The others he was referring to are: Gentiles (non-Jews).
These Gentiles, who would also come to believe in Jesus as their Savior, points to the fact that Jesus’ message and mission were not just for the Jewish people, but for all people, regardless of their ethnic or national background.
This idea of the universality of Jesus’ message is a central theme of the Gospel of John. Throughout the Gospel, Jesus is depicted as the Light of the World and the Savior of all people. This passage emphasizes that Jesus’ mission is not limited to a the Jewish people, but extends to all people who will listen to and follow Him.
This message is not unique to John’s Gospel. In Luke 4, when we read about Jesus’ first sermon in his hometown of Nazareth, this message of God’s love and grace extending to the Gentiles is something which causes an uproar, leading to people trying to throw him off a cliff.
Furthermore, this message was also an important part of the Old Testament, going all the way back to God’s promise to Abraham in Genesis 12, that through his offspring (the Messiah), people of all nations would be blessed. It’s a theme that is found in the prophets, who spoke of God’s love for and care about the salvation of the nations.
In John 10:16, Jesus is likely alluding to Isaiah 56:8, which says: “The Lord GOD, who gathers the outcasts of Israel, declares, “I will gather yet others to him besides those already gathered.”
Though many Jewish people in Jesus’ day were surprised to hear that God was interested in and cared about the Gentiles too, their surprise was due to their failure to read their own scriptures carefully enough.
The Fulfillment of Jesus’ Words
The fulfillment of this promise of creating “one flock” with “one shepherd” is realized in the New Testament in the Church. In Matthew 28:19, Jesus instructs his disciples to “Go therefore and make disciples of all nations…” In Ephesians 2:11-22, Paul the Apostle talks about how Jews and non-Jews have now become ONE “flock” in Christ, who has torn down the wall of division between them.
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