Tag: Jesus

Are We Living in the “End Times”?

Published on by nickcadyLeave a comment

With the flare up of events in Israel (see also: Israel at War: How to Pray and How to Help), many people are asking, “Are we living in the End Times?”

The short answer is: YES!

Yet, some further explanation will provide helpful in understanding exactly how to understand the times we are living in and what to expect.

The Promise of Jesus’ Coming

In 2 Peter chapter 3, Peter the Apostle responds to those who, in his day, were asking the question: “Where is the promise of his coming?”

In other words, even 2000 years ago, in the First Century A.D., people were asking this same question: “Are we living in the End Times?” And the question, “If Jesus said he would return, why hasn’t he come back yet?”

Peter tells us that “the promise of Jesus’ coming” was predicted by the Old Testament Prophets, was promised by Jesus, and by the Apostles. In 2 Peter 3:7, he tells us that Jesus’ (second) coming will involve a day of judgment, and the destruction of the ungodly.

Peter says in 2 Peter 3:10-12 that Jesus’ (second) coming will be “the day of the Lord,” in which the Lord will return to Earth, and the heavens will pass away with a roar, and the heavenly bodies (stars) will be burned up and dissolved, and the earth and everything in it will be exposed.

And in 2 Peter 3:13 he says that this will not only be a day of judgment, but for those who are in Christ, it will be a day of salvation. It will be at this time that God’s promise will be fulfilled, of bringing about the New Heavens and New Earth in which righteousness dwells (see also Revelation 21:1-4)

The Day of the Lord

The “Day of the Lord” is a really important concept in the Old Testament, especially in the Prophets. It refers to a time in history when God intervenes in the happenings on Earth, in order to bring judgment on those who do evil, and salvation to those who belong to Him.

Throughout the Old Testament there were many smaller “days of the Lord,” when God intervened and brought judgment (such as the flood in the time of Noah, which Peter mentions in 2 Peter 3:6.

But all of these “smaller” “days of the Lord” were just previews and foreshadowings of THE Day of the Lord, which is still yet to come. And what Jesus told us is that THE Day of the Lord, AKA: “the day of God’s coming, will be the day when He returns to Earth in the Second Coming.

The “Parousia”

The phrase “Second Coming of Christ” is not found in the Bible, but instead, the word the Apostles used to speak about the Second Coming was the Greek word “word “”Parousia,” which means “presence,” or “appearing,” or “arrival.” More specifically, it might be translated as, “presence after absence.”

The word “Parousia” is used 13 times in the New Testament, and every time it is used it speaks of Jesus’ Second Coming.

For example, check out: 1 Corinthians 15:23; 1 Thessalonians 2:19; 3:13; 4:15; 5:23; 2 Thessalonians 2:1,8; James 5:7,8; 2 Peter 1:16; 3:4,12; 1 John 2:28.

In Jesus’ first coming, he came to live as one of us, as our substitute in life (a life of perfect obedience to God), and in death (as an atoning sacrifice for our sins). Further, he resurrected, in order to make a way for us to also be resurrected from death to life everlasting.

In Jesus’ Second Coming, he will come as king: judge, and ruler.

Are we living in the Last Days?

Peter tells us in 2 Peter 3:3 that in the last days, there will be scoffers who will say, “Where is the promise of His coming?” In other words, “If Jesus is really coming back, why hasn’t he come back yet?”

After all, modern readers of the Bible might ask the question, “If Peter and the early Christians, who lived nearly 2000 years ago, thought that they were living in the last days, then does that mean that they were wrong?” “And what does that mean for us today, especially if you say that we are living in the Last Days right now?”

It is true, that the early Christians believed that Jesus was going to return during their lifetimes, and that he did not, and that he still has not returned since that time. So, if those early Christians thought that they were living in the End Times, then how can we say that we are living in the End Times?

This requires an understanding of what the “End Times” is.

Are we living in the End Times? Yes. Was Peter living in the End Times when he wrote this letter? Also: Yes. 

Here’s why: Because the “End Times” or “Last Days” is a PERIOD of time which BEGAN with Jesus’ ascension into Heaven, 40 days after his resurrection.

How do we know that? Because in Acts chapter 2, we read about how, on the day of Pentecost (10 days after Jesus’ ascension), the Holy Spirit was poured out on the 120 believers who were gathered in an upper room in Jerusalem. As a result, those people began to speak about God’s amazing works, in multiple languages, and the people down on the street who heard them doing this, said amongst themselves, “Look!  Those people are already drunk, and it’s only 9:00 in the morning!” (Acts 2:13)

And Peter stood up at that moment and addressed the crowd, and said to them: These people are not drunk!   Rather this is what was spoken of by the Prophet Joel. (Acts 2:14-16)

Peter then quoted from the Book of Joel, chapter 2 — where the Prophet Joel said that in the Last Days, God will pour out his Spirit, and these kinds of things would happen. (Acts 2:17)

In other words: Peter was explaining to those people, that with the ascension of Jesus and the coming of the Spirit on Pentecost, the “Last Days” had begun. The Last Days is the final period in the timeline of history, before the “coming of the Lord.” We are in that period right now, and have been for the past several centuries since Jesus’ ascension into Heaven.

You can think of it like this:  Until the ascension of Jesus, history was moving forward, towards “the end of the age,” (Matthew 24:3). But when Jesus ascended into Heaven, the timeline of history turned, and began running parallel to “the end.”

That’s why we have been in the “End Times” or “Last Days” for almost 2000 years now. And the reason that’s important is because it means that Peter and the early Christians were not wrong in expecting Jesus to return in their lifetimes.

Further, it means that there is currently nothing preventing Jesus from coming back at any moment.

Peter says in 2 Peter 3:10 that when Jesus comes, it will be like the coming of a thief. When I lived in Hungary, one evening while we were out at dinner, our house got broken into and robbed. The thieves did not notify us that that they would be coming over at 7:00 PM on Tuesday. The only way for us to have been ready for their coming, would have been for us to always be ready. In the same way, Jesus’ coming could happen at any time.

Why Does Jesus Delay His Coming?

Jesus has not actually delayed or postponed his coming, though, to many of us, it may seem like the “end times” has been going on a long time.

In 2 Peter 3:8-9, Peter says:

But do not overlook this one fact, beloved, that with the Lord one day is as a thousand years, and a thousand years as one day. The Lord is not slow to fulfill his promise as some count slowness, but is patient toward you, not wishing that any should perish, but that all should reach repentance.

2 Peter 3:8-9

Our sense of time is very different than God’s sense of time, Peter tells us. 2000 years may feel like a long time to us, but it’s not a long time to God.

In other words, God is not slow, but He is patient. And God’s patience has a purpose.

The purpose of God’s patience is that there are more people He wants to save! There are more people he wants to rescue and redeem, and bring into His family. Personally, I sure am glad He waited for me!

As Christians today — we often (rightly) say, “Come quickly Lord Jesus!”   “Come and deal with all the wickedness in the world! Come, and bring your Kingdom of Righteousness!” Yet, if Jesus would have returned 10 years ago, or 20 years ago, many of us would not have been in a saving relationship with Jesus.

We should not confuse the patience of God with the permission of God. That’s the mistake that some in the New Testament era made. There is an urgency to the message of the gospel. And yet, God’s patience has a purpose: that more would be saved.

How to Live in the Last Days

In 2 Peter 3:11-12, Peter tells us that “Since all these things are thus to be dissolved, what sort of people ought you to be in lives of holiness and godliness, waiting for and hastening the coming of the day of God”

Since this world is going to pass away, it would be foolish to live lives focused on and for earthly things that will not last. Instead, our attention is better spent focusing on things that will last.

When everything is destroyed, what will remain are: God and human souls.

Therefore, the focus of our lives should be on pursuing godliness and holiness, because a relationship with the Living God is eternal (see John 17:3).

Furthermore, holiness and godliness matter for our mission. Jesus taught us:  Let your light shine before others, so that they may see your good works and give glory to your Father who is in heaven (Matthew 5:16).

Both Peter and Paul talks the importance of Christians living holy lives so that the way of Jesus is not reviled. Hypocrisy and ungodly actions and attitudes undermine our effectiveness in the mission we have received from Jesus to spread His love and truth to people all over the world.

In Matthew 25, after talking to his disciples about the signs of His coming and the end of the age (Matthew 24), Jesus then told his disciples a parable to describe what it means to be “ready” for Jesus’ coming. To be ready, Jesus told them, is to be actively investing the resources that God has given you, to further his Kingdom. In other words, the way to live in the Last Days is to be busy about God’s work until Jesus comes again.

Understanding Doubt & Deconstruction: Part 1 – Roots & Definitions

Published on by nickcady2 Comments

Earlier this year, Aaron Salvato and I presented a workshop together at the Calvary Chapel pastors and leaders conference on the topic of Understanding Doubt and Deconstruction.

The purpose of the workshop was to help equip Christian leaders to understand and engage those experiencing doubts or going through a process of deconstruction, in order to help strengthen their faith in Jesus and their trust in the Bible, so they might wholeheartedly embrace the gospel.

Prior to the conference, we recorded our material and Aaron took that video, added graphics and text, and is releasing it in parts on the Calvary Chapel YouTube page.

The first part can be seen here, and I have to say that Aaron did a really good job with the graphics.

One of my favorite parts of this episode is the discussion of the philosophical origins of the Deconstruction Movement, discussing Foucault, Derrida, and others.

The Role of Beauty in Theology – with Dr. Philip Ryken

Published on by nickcadyLeave a comment

In this episode of the Theology for the People podcast I speak with Dr. Philip Ryken, who is the President of Wheaton College in Wheaton, Illinois. He has a Doctorate in Philosophy from Oxford University, and he is the author of over 50 books. His latest book is called Beauty is Your Destiny: How the Promise of Splendor Changes Everything.  

In this episode, Dr. Ryken and I discuss the role of beauty in theology. Dr. Ryken points out that Beauty is not a topic that is often discussed in theological circles, but it should be, both as a lens through which we view theological topics such as forgiveness, or atonement, or justice, and even as an attribute of God and the end result of God’s work of redemption in our lives and in the world.

Click here to listen to the episode, or listen in the embedded player below.

The Role of Beauty in Theology – with Dr. Philip Ryken – Theology for the People

Dr. Philip Ryken is the President of Wheaton College in Wheaton, Illinois. He has a Doctorate in Philosophy from Oxford University, and he is the author of over 50 books. His latest book is called Beauty is Your Destiny: How the Promise of Splendor Changes Everything.   In this episode, Dr. Ryken and I discuss the role of beauty in theology. Dr. Ryken points out that Beauty is not a topic that is often discussed in theological circles, but it should be, both as a lens through which we view theological topics such as forgiveness, or atonement, or justice, and even as an attribute of God and the end result of God’s work of redemption in our lives and in the world.

Avoiding Reductionist Views of the Atonement – with Jeremy Treat

Published on by nickcadyLeave a comment

Jeremy Treat is the Pastor for Preaching and Vision at Reality LA, a church in Los Angeles, California. He is also an Adjunct Professor of theology at BIOLA University, and he has his PhD from Wheaton College. 

Jeremy is the author of several books. His latest book is The Atonement: an Introduction, published by Crossway Publishing as part of their series of Short Studies in Systematic Theology.

On this episode of the Theology for the People podcast, I spoke with Jeremy about the doctrine of the Atonement, including what it means, and why it is so central to Christianity.

We also discuss some common errors that people commit when thinking about the atonement, and how many of these errors are due to a view of the atonement which is reductionistic. Further, we talk about the practical implications of those different reductionist views.

Jeremy believes that the best narrative in which to understand the atoning work of Jesus is that of the Kingdom of God, in light of the entire story that the Bible tells.

Click here to listen to the episode, or listen in the embedded player below.

Avoiding Reductionist Views of the Atonement – with Jeremy Treat – Theology for the People

Jeremy Treat is the Pastor for preaching and vision at Reality LA, a church in Los Angeles, California. He is also an Adjunct Professor of theology at BIOLA University, and he has his PhD from Wheaton College.  Jeremy is the author of several books. His latest book is The Atonement: an Introduction, published by Crossway Publishing as part of their series of Short Studies in Systematic Theology. In this episode, Jeremy speaks with Nick Cady about the doctrine of the Atonement, including what it means, and why it is so central to Christianity. They also discuss some common errors that people commit when thinking about the atonement, and how many of these errors are due to a view of the atonement which is reductionistic. Further, they talk about the practical implications of those different reductionist views. Jeremy believes that the best narrative in which to understand the atoning work of Jesus is that of the Kingdom of God, in light of the entire story that the Bible tells.

500 Year Journey: How the Magi Knew When Jesus Would Be Born – with Cory Piper

Published on by nickcadyLeave a comment

In this episode of the Theology for the People podcast, I speak with Cory Piper. Cory is a teacher who specializes in the Old Testament, theology, and history. He recently wrote a book called 500 Year Journey: How the Magi Knew When Jesus Would be Born

We discuss who the Magi were and why they came to Jerusalem at the exact time they did, when Jesus was born, and how it ties into the book of Daniel and other Old Testament passages.

Additionally, we talk about the history of why the church has celebrated the birth of Jesus on December 25, and whether that has any ties to paganism or not.

Click here to listen to the episode or listen in the embedded player below.

500 Year Journey: How the Magi Knew When Jesus Would be Born – with Cory Piper – Theology for the People

Cory Piper is a teacher who specializes in the Old Testament, theology, and history. He recently wrote a book called 500 Year Journey: How the Magi Knew When Jesus Would be Born We discuss who the Magi were and why they came to Jerusalem at the exact time they did, when Jesus was born, and how it ties into the book of Daniel and other Old Testament passages. Additionally, we talk about the history of why the church has celebrated the birth of Jesus on December 25, and whether that has any ties to paganism or not. Visit the Theology for the People website at nickcady.org

Responding to Arguments for Biblical Unitarianism (Non-Trinitarianism)

Published on by nickcadyLeave a comment

Unitarianism is the belief that God is not Trinitarian in nature.

This belief can take many forms, such as Modalism: the belief that the Father, the Son, and the Spirit are “modes” in which God sometimes manifests, or in Partialism: the belief that the Father, the Son, and the Spirit are “parts” of who God is.

Other unitarians believe that Jesus is not divine and that there was a time when Jesus was not, i.e. that at one point in time, Jesus came into being – and that he has not existed from eternity past, as the Father has. Further, unitarians might believe that the Holy Spirit is either essentially the Father, or that the Holy Spirit is an impersonal force, but not a “person” of the Trinity.

The following is a list of responses to common Unitarian claims, written by Pastor Jason Cralley, Executive Pastor at White Fields Community Church.

Creeds show progression of development towards the Trinity. 

False. The creeds were developed to fight heresy. As one heresy appears, they created a creed to address it. When another heresy appeared around the same topic, they would change the creed to make it more specific. According to the earliest Christian writings it is very clear that they believed in the trinity. Ignatius of Antioch, Polycarp of Smyrna, Theophilus of Antioch, Tertullian, and others all church fathers that wrote about the Trinity long before the first creed was ever written.

The Old Testament foretold that Jesus would be a human being. 

True. But it also said he would be God. Isaiah 9:6 “For to us a child is born, to us a son is given; and the government shall be upon his shoulder, and his name shall be called Wonderful Counselor, Mighty God, Everlasting Father, Prince of Peace.” Isaiah 7:14 “Behold, the virgin shall conceive and bear a son, and shall call his name Immanuel.” As Matthew 1:23 points out, Immanuel means “God with us.” The Biblical Unitarians argue that the Jews never understood that these meant the Messiah would be God. True. But as we knew they misunderstood most of the prophecies about Jesus. They thought he would come and set up an earthly kingdom. We cannot take what they believed as truth.

The New Testament teaches that Jesus was a man. 

True. But it also teaches that Jesus was God. We have to take the Bible as a whole and not take some verses to make a theology and leave others out. Jesus has divine attributes that only God possesses: he is omnipresent (Matt. 28:20), Omniscient (Mark 2:8, John 6:64; 16:30; 21:17), Omnipotent (Matt. 28:18, Mark 4:37-41; 6:30-44), Created all things (John 1:3, Col. 1:16-17), he keeps the universe going by his power (Heb. 1:3). Jesus thought himself as God: he forgave sins (Mark 2:3-12) and the everyone knew that was something only God could do as they tried to kill him (Luke 7:48-50), he accepted worship as God and never rejected it (Matt. 28:9, 17; Luke 24:52; John 9:38; 20:28), He stated he was God (John 10:30-33, Mark 14: 61-62, Rev. 1:8).

The Bible teaches that Jesus was a created being. 

False. Jesus explains his own preexistence ((John 3:13; 6:33, 38, 62; 8:23; 16:28) and that he existed before Abraham (John 8:58). God sent his Son proving that Jesus existed before his incarnation (Rom. 8:3; 1 John 1:2; Gal. 4:4). He didn’t create a son but sent the one that already existed.The New Testament teaches that Jesus is eternal: He existed before creation (John 1:1-3; 17:5), Jesus holds all creation together therefore he had to preexist before his birth (Col. 1:17), Jesus has always been and always will be (Heb. 13:8, Rev. 1:8), created all things meaning he was there before creation (John 1:3, Col. 1:16-17), he keeps the universe going by his power so he had to be preexistent (Heb. 1:3).

The Bible teaches that Jesus has a God. 

True and False. Jesus has two natures: fully human (Gal. 4:4) and fully divine (John 1:1, 14; Col. 2:9; Heb. 1:8). When he came down to earth he humbled himself and cooperated with the limitations of being a human (Phil 2:5-8, Heb. 2:9). Jesus the man had someone he would call his God (the Father). Jesus still has a human nature (1 Tim. 2:5; Col. 2:9). Jesus will always have a human nature and will therefore always call the Father God. This does not mean that Jesus doesn’t share the same divine nature as God the Father. 

Biblical Unitarianism commits the logical fallacy of equivocation where the meaning of a word changes as it is used. Saying “The Trinity is the teaching that the one God of all existence, consists of three divine persons: The Father, the Son, and the Holy Spirit” is not the same as “The Father is God, the Son is God, and the Holy Spirit is God.” The first sentence uses God as a quantitate, dealing with how many gods there are. The second sentence is qualitative, dealing with the nature of divinity. The Unitarians are confusing the qualitative with the quantitative. Jesus is qualitatively stating that the Father is God. He is not quantitatively stating that only the Father is God, and he is not. 

Jesus Called the Father the only true God. 

True. But Jesus claims that the Father and he are one (John 10:30) which his opponents knew to mean that Jesus was claiming to be God and picked up stones to kill him (John 10:31). He later states the Father is in him, and he is in the Father (John 10:36-38). So, if the Father is the one true God, then so is he. The Triune God is the one true God.The Holy Spirit is simply the Father. False. The Holy Spirit is distinct from the Father. The Father sent the Spirit (John 14:26). The Spirit does the will of the Father (Rom. 8:27). The Holy Spirit is mentioned with the Father and Son (Matt. 28:19). If the Father was the Spirit, none of these would make sense.

What is Biblical Unitarianism? – Considering the Best Arguments For and Against It

Published on by nickcadyLeave a comment

In this episode of the Theology for the People podcast, Nick Cady and Jason Cralley respond to the best arguments for Biblical Unitarianism, which is the a non-Trinitarian interpretation of biblical texts about who God, Jesus, and the Holy Spirit are.

In doing this, we look at the history of Arianism and Trinitarian formulations of who God is, including a discussion about Constantine and the First Council of Nicaea, and the Nicene Creed.

Further, we look into the arguments put forth regarding certain Biblical passages that Unitarians point to as evidence of God’s non-trinitarian, or unitarian nature, and give a defense for trinitarian beliefs.

Below, you can find a link to the video mentioned in the episode about Bad Trinitarian Analogies.

Click here to listen to the episode or listen in the embedded player below.

What is Biblical Unitarianism? – Considering the Best Arguments For and Against It – Theology for the People

In this episode, Nick Cady and Jason Cralley respond to the best arguments for Biblical Unitarianism, the a non-Trinitarian interpretation of biblical texts about who God, Jesus, and the Holy Spirit are. In doing this, they look at the history of Arianism and Trinitarian formulations of who God is, including a discussion about Constantine and the First Council of Nicaea, and the Nicene Creed. Further, they look into the arguments put forth regarding certain Biblical passages that Unitarians point to as evidence of God's non-trinitarian, or unitarian nature, and give a defense for trinitarian beliefs. Make sure to visit the Theology for the People website at nickcady.org

Dealing with Doubt and Deconstruction – with Aaron Salvato

Published on by nickcadyLeave a comment

In recent years it has become increasingly popular for people who grew up in Christianity to go through a process of “deconstruction” in which they seek to examine and question the origins of their beliefs. 

Deconstruction isn’t always a bad thing, but the deconstruction movement, powered by social media, largely targets younger people and encourages them to cast off their Christiaan beliefs. 

This episode of the Theology for the People podcast is the recording of a workshop which Nick Cady and Aaron Salvato co-lead at the 2023 Calvary Global Network International Conference on the Topic of Doubt and Deconstruction.

We start out by defining deconstructionism and examining its philosophical roots, then we look at the impact of this movement and some of the common themes in its claims. Finally, we discuss a Biblical response to doubt and deconstruction and give some helpful tips for addressing the questions that those who are deconstructing may have. 

Check out more from Aaron Salvato on the Good Lion Podcast.

My book, The God I Won’t Believe In: Facing Nine Common Barriers to Embracing Christianity, can be found here.

Click here to listen to the episode or listen in the embedded player below.

Dealing with Doubt and Deconstruction – with Aaron Salvato – Theology for the People

In recent years it has become increasingly popular for people who grew up in Christianity to go through a process of “deconstruction” in which they seek to examine and question the origins of their beliefs.  Deconstruction isn’t always a bad thing, but the deconstruction movement, powered by social media, largely targets younger people and encourages them to cast off their Christiaan beliefs.  This episode of Theology for the People is the recording of a workshop which Nick Cady and Aaron Salvato co-lead at the 2023 Calvary Global Network International Conference on the Topic of Doubt and Deconstruction. We start out by defining deconstructionism and examining its philosophical roots, then we look at the impact of this movement and some of the common themes in its claims. Finally, we discuss a Biblical response to doubt and deconstruction and give some helpful tips for addressing the questions that those who are deconstructing may have.  Check out more from Aaron Salvato on the Good Lion Podcast. My book, The God I Won't Believe In: Facing Nine Common Barriers to Embracing Christianity, can be found here. Visit the Theology for the People blog at nickcady.org

Reader Response: What Does John 10:17-18 Mean?

Published on by nickcadyLeave a comment

There is a page on this site where readers can submit questions or suggest topics. Recently I received the following question:

Please kindly explain John chapter 10 verses 17 and 18.

Here’s what those verses say:

For this reason the Father loves me, because I lay down my life that I may take it up again. No one takes it from me, but I lay it down of my own accord. I have authority to lay it down, and I have authority to take it up again. This charge I have received from my Father.”

John 10:17-18

Context: The Good Shepherd Discourse

In John 10:1-18, Jesus gives the Good Shepherd Discourse, which he spoke in response to the events that took place in John 9 and the actions of the “bad shepherds” of Israel: the religious leaders who had excommunicated a family because they refused to deny that Jesus had healed their son who had been blind from birth.

In response to the actions and attitudes of the “bad shepherds,” Jesus describes himself as the Good Shepherd.

Fulfillment of Messianic Prophecies

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

So, that’s the context for what Jesus says in John 10:17-18.

The Good Shepherd Lays Down His Life for the Sheep

In this section, in verses 11 and 15, Jesus says that, as the Good Shepherd, one of the things which differentiates him from the bad shepherds – or really from all other shepherds, is that he will lay down his life for the sheep, which he explains is motivated by his love for them.

But in verses 17-18, Jesus shows that another motivation for laying down his life, is that he is doing it in obedience to the Father.

The Connection Between Love and Keeping God’s Commands

Verse 17 should not be understood to mean that Jesus earns the Father’s love by laying down his life, rather that there is a relationship of mutual love between the Father and the Son. Jesus’s obedience to the Father’s authority and commands is a reflection of his love for the Father.

In John 14:15, Jesus told his disciples: “If you love me, you will keep my commandments.” And in John 15:10, Jesus explains that “abiding” in his love looks like, in practice: keeping his commands, just as he keeps the Fathers commands and thereby abides in the Father’s love:

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.

John 15:9b-10

Clearly there is a connection between love and keeping God’s commands. Jesus expressed his love for the Father by doing what the Father had called him to do, and there was a relationship of mutual love between them, which manifested itself in Jesus being willing and glad to submit to the Father’s authority.

Laying Down His Life, Only to Take It Up Again

In verses 17 and 18, Jesus explains that the plan of the Father, by which he would save his people from their sins (cf. Matthew 1:21) was not only that he would lay down his life, but that he would take it up again, i.e. resurrect from the dead.

This is one of the few places in the New Testament where Jesus’ resurrection is attributed as an action of Jesus himself. In most other places, God the Father is described as raising Jesus from the dead. This is important because it is one more example of the fact that the Bible teaches that Jesus is God: because Jesus does the works that are attributed to God alone, e.g. the creation of the world.

On a human level, Jesus’ life was taken from him by the actions of evil men. And yet, as we see in verse 18, those events were not outside of Jesus’ control. Jesus was not as a victim of circumstance, but the one who was in control of his destiny. Later on, during his trial, before he was crucified, Pontius Pilate said to Jesus, “Don’t you realize I have power either to free you or to crucify you?” (John 19:10). Jesus replied, “‘”You would have no power over me if it were not given to you from above” (John 19:11). These incidents show that Jesus was in control of his own destiny.

A good example of this two-fold understanding of why Jesus died is found in Acts 2:23, where Peter says to the crowd gathered on the day of Pentecost:

this Jesus, delivered up according to the definite plan and foreknowledge of God, you crucified and killed by the hands of lawless men.

Acts 2:23

In this verse we see both the human responsibility and the plan of God which were at work in the death of Jesus. Jesus laid down his life willingly; he certainly could have walked away from the Garden of Gethsemane on the night when he was arrested. He didn’t have to come to Jerusalem at all, actually – and many people urged him not to! But Jesus went, knowing what awaited him, intent on laying down his life BOTH as an act of loving obedience to the Father who sent him, and as an act of loving redemption for those whom he came to save.

Ask a Question or Suggest a Topic

If you have a question or would like to suggest a topic for me to address here on the blog, click here: Ask a Question or Suggest a Topic

Making Sense of the Beatitudes – with Chris Castaldo

Published on by nickcadyLeave a comment

On this episode of the Theology for the People Podcast, I speak with Chris Castaldo about his recent book, The Upside Down Kingdom: Wisdom for Life from the Beatitudes.

We talk about how the Beatitudes are meant to be understood, and how people have misread them throughout history. Further, we also discuss what the eschatological nature of the Beatitudes, and what they mean for practical areas of life, such as lament, power, and politics.

In this discussion, we talk about different interpretations of the Beatitudes, from Martyn Lloyd-Jones to Robert Schuller, to the church fathers. We also talk about Nietzsche, Constantine, and the question of whether Christianity creates emasculated men under the heading of “meekness,” and what it looks like to live out the ethic of Jesus in our modern world.

Chris Castaldo is the Lead Pastor of New Covenant Church in Naperville, Illinois. He has a PhD from London School of Theology, where he studied under Dr. Tony Lane; the same professor who was my mentor for my Masters dissertation.

Chris is also a fellow at the Center for Pastor Theologians. He has authored and contributed to several books including: Talking with Catholics about the Gospel: A Guide for Evangelicals.
You can find more about Chris and read his writings at chriscastaldo.com.

Click here to listen to the episode or listen in the embedded player below.

Making Sense of the Beatitudes – with Chris Castaldo – Theology for the People

Chris Castaldo is the Lead Pastor of New Covenant Church in Naperville, Illinois. In this episode we discuss his recent book The Upside Down Kingdom: Wisdom for Life from the Beatitudes. We talk about how the Beatitudes are meant to be understood, and how people have misread them throughout history. Further, we also discuss what the eschatological nature of the Beatitudes, and what they mean for practical areas of life, such as lament, power, and politics. Chris has a PhD from London School of Theology, and he is a fellow at the Center for Pastor Theologians. He has authored and contributed to several books including: Talking with Catholics about the Gospel: A Guide for Evangelicals. You can find more about Chris and read his writings at chriscastaldo.com.