Category Archives: Creation

20. The Expansion of the Kingdom – Part Two

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Introduction

Last session we began by seeing the “The Parable of the Great Banquet” (Luke 14:12-24) as paradigmatic of the time between the ascension of Christ and the coming of the Holy Spirit to equip His called-out people for this purpose. What began in Jerusalem will now spread to the larger area of Judea, into despised Samaria, and eventually to the ends of the earth as His messengers are sent to gather His people from the hedges and highways so that many may join Him at the banquet.

I. The Narrative of Acts – Part Two

A. “. . . In all Judea and Samaria”

Before looking at how the gospel spreads “in all Judea and Samaria” we need to go back to Jerusalem and observe the means by which the kingdom expands. In Acts 6 a dispute arises between the Hellenists and the Hebrews regarding the care of widows the apostles then appoint seven men “of good repute, full of the Spirit and of wisdom” to care to this task so that they could devote themselves “to prayer and to the ministry of the word.” One of these men, Stephen, was seized and brought before the council. Stephen then powerfully proclaims Jesus as the fulfillment of the promises made to Israel and harshly rebukes their stubborn unbelief. The council is so enraged that they drug him outside the city and stoned him. This brings us to the beginning of chapter 8.

Will someone read Acts 8:1-8? What is the means by which the gospel spreads?

Amazingly we read that God uses persecution to disperse His people, His church, so that they will proclaim the good news of the kingdom as we read “those who were scattered went about preaching the word” (Acts 8:4). It is also important to see that the gospel was being proclaimed and the church was spreading not only due to the work of the apostles but by the church itself! Everyone who was scattered “went about preaching the word.” And with this we see that Christ’s witnesses went throughout Judea and Samaria.

Among those who were scattered is Philip, one of the seven chosen to serve, will someone read the narrative of Philip’s ministry in Samaria in Acts 8:9-25? What significant event is recorded in this passage?

The Spirit was given to the Samaritans.

Where have we read of this?

The hour that Christ proclaimed in John 4 has arrived. The time has come when the Father is worshiped neither on Mt. Gerizim nor in Jerusalem. The time has come when the Father is worshiped through His Son Jesus the Christ. Furthermore we see the nation of Israel being restored. Last week we briefly looked at Ezekiel’s vision of the valley of dry bones and the promise that God will place His Spirit within His people (Ezekiel 37). After this vision Ezekiel is told to take two sticks one symbolizing Judah, the Southern Kingdom, and one symbolizing Joseph, the Northern Kingdom which is later known as Samaria, and unite them as one people under the Davidic King. God is not simply giving His Spirit to the Samaritans He is restoring the Kingdom of Israel.

In chapter 9 an amazing thing is recorded. Saul, who we were earlier introduced to at the stoning of Stephen, is confronted by the risen Christ and told to go to Ananias in Damascus.

Will someone Read Acts 9:10-19 as the Lord speaks to Ananias in a vision?

The Lord informs Ananias that Saul is His chosen instrument to carry His name before the Gentiles. This is in many ways a preview of what is to come as we turn to Acts 10 and the account of Peter and Cornelius. Here were are introduced to Cornelius a God-fearing Roman centurion who is instructed by the Lord to send for Peter in Joppa.

Will someone read Acts 10:9-33? What is the significance of Peter’s vision both within this context and the redemptive narrative of Scripture as a whole?

This vision is significant in that we see Peter abandoning the oral traditions of His people, which he mentions in verse 28, and submitting Himself to the redemptive narrative of Scripture that the Lord is both the Creator of all and the Savior of all and not merely Israel only. Because of this Peter heeds Cornelius’ request and proclaims to them all that he has been commanded by the Lord (10:34-43). And while Peter was proclaiming the Word of the Lord the Spirit is poured out upon the Gentiles and then they are baptized (10:44-48).

Turning back to Joel 2 the day of the Lord is recorded (2:1-11), the Lord’s desire for Israel’s repentance (2:12-17), the restoration of Israel (2:18-27), and the pouring out of God’s Spirit upon the Gentiles and the salvation of all who call upon the Lord (2:28-32).

Will someone read Joel 2:28-32? What covenant promise is God fulfilling in these verses and how is He fulfilling it?

God is fulfilling His promise to Abraham that He will make Abraham a blessing and bless all of the families of the earth in Abraham (Genesis 12:1-3). And He is fulfilling it in such a way that the promises made to Israel are now being fulfilled for both Jew and Gentile alike.

Will someone please read Ephesians 2:11-22 as Paul expounds this as it is fulfilled in Christ?

The pouring out of the Spirit upon the Gentiles demonstrates that Christ has broken down the wall dividing Jews and Gentiles and has formed from them one people for Himself. With this the gospel is ready to extend its witness to the very ends of the earth.

B. “. . . To the End of the Earth”

The church in Antioch is first introduced in Acts 11:19-26.

Will someone read that passage for us? How is this church started?

Rather simplistically Luke writes that some men from Cyprus and Cyrene, who were scattered because of the persecution, proclaimed the Lord Jesus. Here we see that church planting in its simplest form requires only four things the Spirit, seed, a sower, and soil.[84]

Where do we see these four essentials in this passage?

  • Spirit:
  • Seed:
  • Sower:
  • Soil:

With this as the foundation it is not surprising to read that it is to this church that the Spirit speaks and says, “Set apart for me Barnabas and Saul for the work to which I have called them” (Acts 13:2). Then we read that, “Then after fasting and praying they laid their hands on them and sent them off” (Acts 13:3).

There is one last obstacle that must be overcome as the gospel extends itself to the ends of the earth and we are introduced to this conflict in Acts 15:1-3.

Will someone read this passage for us? Will someone read Peter’s response in Acts 15:6-11?

Other obstacles will arise; false teaching and persecution will continue to attack the true gospel and those who live according to and proclaim it and yet this marks a significant turning point as the Apostles stand in one accord and affirm that the gospel must go to the gentiles. The remainder of Luke’s volume records the missionary journeys of Paul and his companions as they proclaim the gospel to the very ends of the earth. Following Luke’s geographical outline Acts ends with Paul imprisoned in Rome “proclaiming the kingdom of God and teaching about the Lord Jesus Christ with all boldness and without hindrance.” Luke is symbolically demonstrating, by means of the extent of the Roman Empire, that the gospel has indeed gone to the ends of the earth.[85]

II. Acts as Eschatology

God has reconciled His people to Himself and to each other in Christ. He has revealed Christ as the fulfillment of the Davidic kingship. The temples in Jerusalem and on Mt. Gerizim have been replaced with Jesus, the new temple. The blessings of the new covenant have come and restored Israel and joined them together with the Gentiles to form one people of God. Yet the prophetic hope remains for a future restoration in which God’s people will dwell in a restored promised land with their God. Indeed as the author of Hebrews writes, “For here we have no lasting city, but we seek the city that is to come” (Hebrews 13:14).

Conclusion

How has our study of Acts changed your understanding of how God is fulfilling His promises and expanding His kingdom?

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[84] Charles Brock, Indigenous Church Planting: A Practical Journey (Neosho, Missouri: Church Growth International, 1994), 28-42.
[85] Kaiser, The Promise-Plan of God, 321.

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4. Those Created to Bear His Image

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Introduction

Of everything that we will be studying during this series there are few topics more important than defining what it means for man to be made in God’s image. Few subjects are as central to both God’s redemptive and reconciliatory mission and our purpose within this metanarrative as the imago Dei. “The Bible does not begin with the Fall but with Creation: Our value and dignity are rooted in the fact that we are created in the image of God, with the high calling of being His representatives on earth.”[21]

I. The Imago Dei in Context

It is important to understand the function of images in the ancient Near Eastern cultural context into which this word was spoken. “In the ancient world, images were viewed as representatives of the entity they designated. . . In addition, images were often thought to represent and even mediate the presence of the one who is physically absent.”[22] Even more “the psalmists and the prophets make no distinction between the images and the gods they represented―not because they did not know that such a distinction was there in the minds of pagan worshipers but because ultimately there was no such distinction in reality.”[23] This is because “they are both human constructs. In worshiping them, we give allegiance, we attribute power and authority, we submit ourselves to something that we ourselves have created.”[24]

Last week we noted that Genesis was written by Moses sometime after the exodus from Egypt and sometime before his death. What shocking event occurs after Israel arrives at Mt. Sinai? Would someone read Exodus 32:1-4?

In what way is this event, and all forms of idolatry, related to our discussion above?

The true horror of idolatry is not merely that it aims to overthrow the rule of God and substitute His presence with an object fashioned by human hands but it necessitates that we forsake our role as His image bearers as well.[25]

II. Examining the Text

Since we are going to spend most of our time examining one passage the verses have been included below. Would someone please read it?

“Then God said, ‘Let us make man in our image, after our likeness. And let them have dominion over the fish of the sea and over the birds of the heavens and over the livestock and over all the earth and over every creeping thing that creeps on the earth.’ So God created man in his own image, in the image of God he created him; male and female he created them. And God blessed them. And God said to them, ‘Be fruitful and multiply and fill the earth and subdue it and have dominion over the fish of the sea and over the birds of the heavens and over every living thing that moves on the earth’” (Genesis 1:26-28).

“The Hebrew word for ‘image’ (tselem) and the Hebrew word for ‘likeness’ (demût) refer to something that is similar but not identical to the thing it represents or is an ‘image’ of.”[26] In the case of idolatry there is no distinction between an idol and the god or gods it represents; however, there exists a clear distinction between Yahweh Elohim and those created to bear His image.

Before we begin examining the content of the imago Dei what are some preliminary observations you have concerning its content? This is helpful as we are able to study Scripture as a group and then check to see if our observations were correct. In short we are learning how to study the Bible by studying the Bible.

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III. A Survey of Positions on the Imago Dei

Over the course of church history three major positions concerning the imago Dei have emerged.

A. Substantive View

The substantive view roots the image of God as primarily consisting in one or more of man’s physical, mental, or spiritual attributes. Many of those supporting a substantive perspective have advocated that the image resides in several different areas of man’s substance of these are man’s physical body, soul, rationality, intellect, holiness, and/or righteousness. This is often done by arguing that “the likeness consisted of the moral qualities of God, whereas the image involved the natural attributes of God.”[27]

B. Functional View

The functional view defines the imago Dei according to how an individual acts, namely, the way in which one functions as an image bearer. The proponents of this perspective almost unanimously focus on the function of man as God’s vice-regent who exercises dominion over creation. It has been described as seeing “the image of God as the royal function or office of human beings as God’s representatives and agents in the world, given authorized power to share in God’s rule over the earth’s resources and creatures.”[28]

C. Relational View

The relational view posits that “the human person is imago Dei in that he or she has been created to relate with God and with other humans in community.”[29] It is argued that,

“it is essential and natural to man not only to be with God but also, on the horizontal level and in analogy with this togetherness with God, to be with his fellow-man: not in isolation . . . there can be no I without the Thou, no man without the fellow-man, any more than there can be any man without God.”[30]

D. Critique

In critiquing these three positions it must be concluded that taken by themselves they are too narrow in their construction, rather they must be viewed as a unified and interdependent whole.

Does anyone have any observations as to why this is the case?

The substantive view necessitates that these qualities bear themselves out functionally in the context of relationship. For example man’s holiness impacts the way he functions as a vice-regent and how he relates to God, his fellow man, and creation. Man cannot function apart from his numerous substantive qualities any more than man could function without relation to anything. In the same way man cannot properly relate to God, his fellow man, or creation unless his substantive qualities function in a particular way.

IV. Viewing the Imago Dei Holistically

“We are not merely the image of some divine attributes; we image God himself, who is inseparable from all his attributes. . . All of God’s attributes describe his control and authority, and all equally describe his presence in the world.”[31] There are substantive, functional, and relational aspects to this that must be held in balance if one is to properly bear God’s image in this world.

V. The Imago Dei as Eschatology

The entire telos and purpose of humanity is caught up in the imago Dei. Man was created in the image of God; this image was damaged in the fall, is subsequently being restored via progressive sanctification, and will be completely restored in glorification. This theme which will be prevalent through the rest of our study as we examine Abraham, Israel, Jesus Christ, and the Church with all of it pointing us forward to “the eschatological community of glorified saints.”[32]

Conclusion

In what ways is this directly applicable to your life as an individual and our lives as a church, both locally and globally?

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Selecting the material for this lesson was exceptionally difficult. This topic is very dear to me and there is much more that I would have loved to cover but time will not allow. If you are interested in learning more on this topic I will post a link to an article I wrote, from which most of this material is derived (see here).

[21]Nancy R. Pearcey, Total Truth: Liberating Christianity from Its Cultural Captivity (Wheaton, IL: Crossway Books, 2004), 87.

[22]Stanley J. Grenz, “The Social God and the Relational Self: Toward a Trinitarian Theology of the Imago Dei,” in Trinitarian Soundings in Systematic Theology (New York: T & T Clark, 2005), 88.

[23]Christopher J. H. Wright, The Mission of God: Unlocking the Bible’s Grand Narrative (Downers Grove, IL: IVP Academic, 2006), 151.

[24]Ibid., 153.

[25]Walsh and Middleton, The Transforming Vision, 61-65.

[26]Wayne Grudem, Systematic Theology: An Introduction to Biblical Doctrine (Grand Rapids: Zondervan, 1994), 442-43.

[27]Millard J. Erickson, Christian Theology, 2nd ed. (Grand Rapids: Baker Books, 1998), 522.

[28]J. Richard Middleton, “The Liberating Image? Interpreting the Imago Dei in Context,” Christian Scholars Review 24.1 (1994): 12.

[29]James R. Beck and Bruce Demarest, The Human Person in Theology and Psychology: A Biblical Anthropology for the Twenty-First Century (Grand Rapids: Kregel Publications, 2005), 143.

[30]Karl Barth, Church Dogmatics: A Selection with Introduction by Helmut Gollwitzer (Edinburgh: T & T Clark, 1961; reprint, Louisville, KY: Westminster John Knox Press, 1994), 187-88.

[31]John M. Frame, The Doctrine of God, A Theology of Lordship (Phillipsburg, NJ: P&R Publishing, 2002), 396-97.

[32]Grenz, “The Social God and the Relational Self,” 88.

3. The God Who Creates

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Introduction

After reviewing the entire history of redemption we will go back to the beginning and spend the next months working our way through the great story of creation, fall, redemption, and consummation.

“The movement from creation to restoration is one organic development whereby God works out his plan for the redemption of a new humanity from all the nations (Rev. 5:9; 7:9). Creation, in a real sense, is the preamble to the history of redemption.”[14]

The relationships and purposes established at creation are critical for understanding all that follows as the rest of the story focuses upon the realization of these purposes and the restoration of these relationships through Jesus Christ.

I. Creation in Context

The first thing we must look at is the cultural/historical context of creation. The Pentateuch, the first five books of the Old Testament, was written by Moses sometime after the exodus from Egypt and sometime before his death. “The biblical accounts of creation are tantalizing for modern-minded people because they refuse to address the questions we want answered.”[15] This is because “when God revealed the creation story, he revealed it first to Israel. The Israelites were concerned not with twentieth-century scientific presuppositions and models but with who Yahweh is.”[16] Because of this we begin with the understanding that this story is primarily about revealing Israel’s God, who has brought them out of bondage in Egypt. This will be the primary focus of this study. I have added an addendum at the end which discusses evolution and questions on that subject can be asked on the website.

Not only does the account of creation aim to reveal God it also aims to refute all other deities and creation accounts; it is notably polemical or argumentative in tone. During their slavery in Egypt the Israelites would have become very familiar with the Egyptian gods and creation accounts, not to mention those they would encounter during their journey to and conquest of the Promised Land. We will begin the history of redemption with the narrative of creation, a narrative that aims to both reveal the creator and to refute all rival deities and their narratives.

II. The Accounts of Creation

There are two creation accounts in Genesis. The first, Genesis 1-2:3, focuses upon God as the sovereign who commands the world into being. The second account, Genesis 2:4-25, focuses upon God as He carefully crafts and shapes the creation as the place where He will dwell with man.

Hopefully you took time over the past week to study through the first two chapters of Genesis because now we are going to read through each of these accounts and share our observations.

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III. The God Who Creates

A. His Name

Everyone here has a name right? Does anyone know what their name means?

While the meaning of an individual’s name has little bearing on our relationship with them, the names of God used here are of particular significance.

  • The first, used throughout Genesis 1, is Elohim, a word used throughout the ancient Near East for God.
  • The second, introduced in Genesis 2:4, is Yahweh, is the name which God introduced Himself to Moses in Exodus 3 and the name used by Israel to refer to the God who brought them out of slavery.
  • In Genesis 2:4 we find these two names joined together to form Yahweh Elohim. This “makes the powerful point that the same God who rescues Israel from slavery is the God who has made all things, the creator of heaven and earth.”[17]

B. His Word

“Creation is not only a question of beginnings, but of purpose and relationships.”[18] We will now turn our attention to God and His Word in creation.

  • First and foremost God creates by His Word (1:1). Many would expect Scripture to begin with a defense of God’s existence; however, as God’s authoritative and inerrant Word His existence need only be declared.
  • Second, He establishes and governs relationships by His Word (1:3, 6, 9, 11, 14, 20, 24, 26, 28-29).
  • Third, He pronounces blessing by His Word (1:22, 28, 2:3).
  • Fourth, He determines purpose by His Word (1:26, 28-30).
  • Fifth, He communicates by His Word (1:28-30).
  • Sixth, He reveals by His Word and man is dependent upon this revelation (2:16-17). Man already knew that every seed bearing plant was acceptable and intended to be eaten; however, man was dependent upon a revelatory act of God to know that he was not to eat of the tree of the knowledge of good and evil (2:18-19).

IV. Creation as Eschatology

Eschatology simply means the study of last things. Creation is eschatological in the sense that it points beyond itself and towards the great end for which God has created it. This is helpful because it serves to remind us that God will not be surprised at the fall of man, rather He has anticipated it and has been planning something far greater all along. There are two aspects of creation which are particularly eschatological.

A. The Cultural Mandate

The cultural mandate is mentioned in both creation accounts,

“And God blessed them. And God said to them, ‘Be fruitful and multiply and fill the earth and subdue it and have dominion over the fish of the sea and over the birds of the heavens and over every living thing that moves on the earth’” (Genesis 1:28).

“The LORD God took the man and put him in the garden of Eden to work it and keep it” (Genesis 2:15).

Clearly this is applied specifically to the earth and the garden as man is to fill it, subdue it, have dominion over it, work it, and keep it. However, “besides gardens, we also cultivate relationships, manners and forms of worship. We harness animals and the forces of nature. We formulate and develop ideas and traditions . . . culture covers the whole range of human society.”[19] This will be discussed more next week as we study what it means for man to be made in God’s image, but at this point it is clear that this designed purpose looks forward to a creation that has been filled, subdued, worked, and kept. For this reason it should not come as a surprise to find that story of redemption begins in the garden and ends in a city.

B. The Sabbath Rest

Having completed and declared His creation to be good “he rested on the seventh day from all his work that he had done” (Genesis 2:2). The word used here for “rest” is the same word from which we get “Sabbath” and it implies more than just a ceasing of labor; moreover it also speaks to an enjoyment.[20] God has both ceased his labor and is now enjoying what He has made.

Verse 3 records, “So God blessed the seventh day and made it holy, because on it God rested from all his work that he had done in creation.” God only declares the seventh day holy, or set apart, in anticipation of the future Sabbath Rest in the Holy City presented at the end of redemptive history.

Conclusion

From this week forward I want to begin concluding by allowing you all to discuss how we can apply tonight’s study as individuals and as a church.

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Excursus A: Evolution Theistic and Atheistic

I. The Nature of Scripture

We noted above that the primary purpose of this text was to reveal God. As a whole Scripture is not a scientific textbook, it is revealed history and future; because of this, we cannot expect Scripture to answer the smallest detail of every scientific inquiry, because its primary concern is the revelation of God and not the satiation of scientific inquiry. However, what Scripture does reveal, scientifically or otherwise, it does so authoritatively, inerrantly, infallibly, and clearly.

II. The Nature of Science

Science is not equal to revelation. Science is not raw data but raw data interpreted. Science is primarily based upon observation and the world which science observes has been profoundly affected by the fall. Observation alone cannot account for or explain the systemic effects of the fall and because of this, it is always subject to correction by the Word of God.

III. The Question of Evolution

Evolution can be classified into two main categories, theistic and atheistic. On the one hand atheistic evolution is purely naturalistic and therefore denies the possibility of any supernatural deity; this clearly stands at odds with a biblical worldview. Theistic evolution on the other hand holds that God created by means of evolutionary processes. This is problematic on several accounts. First, such an interpretation relies heavily on a poetic interpretation of the first two chapters of Genesis while interpreting the remaining chapters literally. Having already noted the polemic structure of this text one must come to realize that it aims to both reveal the creator and to refute all rival deities and rival creation narratives, even modern ones. Second, theistic evolution provides an insufficient answer for the problem of evil and death. Within theistic evolution death is the means by which evolutionary change occurs and natural selection takes place. Contrary to this the Biblical account presents death as the result of sin. Because of this theistic evolution must be rejected as an inadequate explanation of how the world came into being.

Excursus B: Basic Categories for Alternate Theories of Creation

  • Paganism: Meaning “earth religion” and its basic assumption is that the universe eternally self-exists alongside God (Pantheism, Panentheism, Wicca/Witchcraft, Satanism, Dualism, and Mormonism).
  • Deism: The basic assumption here is that an intelligent designer created the universe as a self-sustaining and self-operating system, in which He is no longer involved.
  • Naturalism: The basic assumption here is that there is no creator only a self-existing and self-evolving/functioning material order.
  • Rejection: The basic assumption here is that the material is evil and should not have come into being (Gnosticism, Buddhism, and Hinduism).

[14] VanGemeren, The Progress of Redemption, 40.

[15]Goldsworthy, According to Plan, 90.

[16]VanGemeren, The Progress of Redemption, 40.

[17]Craig G. Bartholomew and Michael W. Goheen, The Drama of Scripture: Finding Our Place in the Biblical Story (Grand Rapids, MI: Baker Academic, 2004), 30.

[18]Goldsworthy, According to Plan, 92.

[19]Brian J. Walsh and J. Richard Middleton, The Transforming Vision: Shaping a Christian Worldview (Downers Grove, IL: IVP Academic, 1984), 55.

[20]Ludwig Koehler and Walters Baumgartner, The Hebrew and Aramaic Lexicon of the Old Testament, ed. and trans. Johann Jakob Stamm, Benedikt Hartmann, Ze’Ev Ben-Hayyim, Eduard Yechezkel Kutscher, Philippe Reymond, and M. E. J. Richardson (Leiden, Netherlands: Brill Academic Publishers, 2001), s.v. “שׁבת.”

2. The Gospel as Metanarrative

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Introduction

If you where to explain the gospel to someone, where are some places in Scripture that you might start? Maybe in one of the gospels or in Romans, what are your thoughts?

Would anyone begin in the Old Testament?

That is where we are going to begin. We are going to give an overview of this study by looking at the gospel in the Old Testament. If we were to look at each of the four gospels we would notice that Matthew begins by giving a genealogy from Abraham to Christ, Mark begins by quoting several Old Testament prophets concerning Jesus and John the Baptist, after the baptism of Jesus Luke provides a genealogy from Jesus back to Adam, and John begins with the creation of the universe. From this we can see the importance of the Old Testament to the writers of the four gospels and the early church.

Would someone read Luke 24:13-35 for us?

“And beginning with Moses and all the Prophets, he interpreted to them in all the Scriptures the things concerning himself” (Luke 24:27).

What does he mean by this? What does it mean to begin with “Moses and all the Prophets?”

Exactly, Jesus began in Genesis, which was written by Moses, and then explained everything written about Him in the Old Testament.

I. Metanarrative and Worldview Revisited

Thinking back to last week’s discussion on we need to look at five questions that every worldview must answer. These questions also form the basic outline for our study of the storyline of the Bible. They are as follows:

  • Creation — How did we get here?
  • Fall — What went wrong?
  • Redemption — Can it be fixed?
  • Consummation — Where is it going?
  • Application — What now?

So let’s have some fun here and answer these questions as if we were characters in The Lord of the Rings. Is someone a big Tolkien fan and wants to answer them all or should I divide up the questions?

  • Creation — How did we get here?

“Three Rings for the Elven-kings under the sky,
Seven for the Dwarf-lords in their halls of stone,
Nine for Mortal Men doomed to die,
One for the Dark Lord on his dark throne
In the Land of Mordor where the Shadows lie.”

  • Fall — What went wrong?

“One Ring to rule them all, One Ring to find them,
One Ring to bring them all and in the darkness bind them
In the Land of Mordor where the Shadows lie.”

  • Redemption — Can it be fixed?

Yes, by destroying the ring in the fires of Mount Doom.

  • Consummation — Where is it going?

I think this question varies depending upon the various races in Middle-earth so I am not going to attempt an answer.

  • Application — What now?

We must journey to Mordor and destroy the ring.

II. The Gospel as Metanarrative

Now if we take that same framework and apply it to the Bible we will see both the metanarrative, the grand story, of Scripture and the worldview it presents. Furthermore, we need to pay special attention to note how Jesus is the unifying center of the Bible.

A. Creation — How did we get here?

In what way does creation relate to Jesus?

In Genesis 1:26 God says, “Let us make man in our image, after our likeness.” So we see Jesus as a part of the Trinity in whose image man is made. If we turn to the New Testament we learn in Colossians that “For by him [meaning Christ] all things were created, in heaven and on earth, visible and invisible, whether thrones or dominions or rulers or authorities—all things were created through him and for him” (1:16).

B. Fall — What went wrong?

Is Jesus related in any way to the fall and if so how?

Exactly, Jesus comes to redeem humanity from the curse of the fall. Jesus comes as the second Adam to give life where the first Adam brought about death.

C. Redemption — Can it be fixed?

1. Seeing the Gospel in the Garden

Continuing to look at Genesis 3 do you see the gospel mentioned there, perhaps in verse 15?

Yes, Jesus will conquer Satan and undo the curse.

2. Seeing the Gospel in the Flood

Can someone summarize the story of the flood? How would we see the gospel there?

God in His grace provided a way for Noah, and his family, to be spared from the wrath to come. In the same way we see that in Christ God has provided a way for us to be spared from the wrath to come.

3. Seeing the Gospel in the Calling of Abraham

Will someone read the calling of Abram in Genesis 12:1-3? How do we see the gospel in this account? Someone read Galatians 3:8 to see what Paul has to say about this event.

We see here that the gospel is proclaimed to Abraham and to the Patriarchs after him in the form of the Abrahamic Covenant whereby God promises to bless the nations through Abraham, specifically through Jesus a descendant of Abraham.

4. Seeing the Gospel in the Exodus

The narrative of the exodus is spread over fifteen chapters, which we do not have time to read, so will someone give us a synopsis? What are the key points? The exodus is rich with messianic foreshadowing what strikes you as the most vivid pictures of the coming messiah?

Clearly the Passover lamb points us to Jesus, the Lamb of God, through whom we have redemption. Even the Passover feast has been given new meaning in the Lord’s Supper, or communion, as it now reminds us of the death of Christ on the cross.

5. Seeing the Gospel in God’s Covenant with David

Someone read II Samuel 7:8-17. In what way do these promises point to David’s son Solomon and in what way do they point beyond Solomon to Christ?

This text is first fulfilled in Solomon and ultimately fulfilled in Christ. In I Kings 10:23-25 the wealth and wisdom of Solomon are recorded and so we see that God does establish Solomon’s kingdom. In I Kings 6-9 we see the building of the temple and so we see that he indeed does build a house for God’s name. However, this is not the ultimate fulfillment of this prophecy because we read of the descent and death of Solomon in I Kings 11, the division of the kingdom between Judah, the Southern Kingdom, under Rehoboam, Solomon’s son, and Israel, the Northern Kingdom, under Jeroboam I in I Kings 12, and then eventually both kingdoms fell and were carried off into exile; Israel in II Kings 17 and Judah in II Kings 24-25. So at this point we are left with a fairly dismal picture for what was promised to be an everlasting throne.

6. Seeing the Gospel in the New Covenant

In Jeremiah 31:31-34 we read of the promise of a New Covenant where God will write His law upon His people’s hearts and remember their sins no more. In Hebrews 8-9 we read of how the old covenant, specifically the Mosaic Covenant, which we did not discuss, has been superseded by the New Covenant because Jesus has secured our redemption, a redemption that was anticipated and foreshadowed by the Mosaic Covenant and its sacrificial system.

D. Consummation — Where is it going?

Where is all of this going? We read of man’s creation, his fall into sin, and the various covenants which God has established in anticipation of their consummation. If we would turn to Revelation 22:1-5 we will see the great end which all of these covenants anticipate.

Will someone read that for us?

Let us think back through our notes for tonight and see how this section of Scripture points us to the fulfillment of all that we have studied. Looking back to the fall of man and the cursing of creation we read in verse 3 that “No longer will there be anything accursed.” Also in verse 3 we see that man’s relationship with God has been restored as “his servants will worship him.” Looking back to God’s covenant with Abraham we see that indeed the nations are blessed as verse 2 tells us of the tree of life whose leaves are for “for the healing of the nations.” Thinking of God’s covenant with David and the promise of an everlasting kingdom and throne we read of “throne of God and of the Lamb” in verse 1 and verse 5 closes with the promise that God with His people “will reign forever and ever.”

E. Application — What now?

We stand between the giving of the New Covenant, in Christ, and the consummation of the covenants at His return. “We stand.” Did you catch that? This is not just the story of Israel or the church. Yes, it is God’s story, but it is also the story in which we dwell. So a critical aspect of application is discovering what it looks like to live out this story and discerning where we have read contradictory aspects of false stories in.

John 20:21 helps us answer the question “what now?” Will someone read that text for us? How does this text answer our fifth worldview question?

There is a lot to be learned from this text and we will devote a significant amount of time studying it at the end of this series. But now at the risk of extreme oversimplification we will look at Christ’s paradigmatic statement, “For the Son of Man came to seek and to save the lost” (Luke 19:10). If we are sent by Christ just as Christ was sent by the Father then we must be about the task of seeking and saving the lost. Looking back to the title of this series we see that not only must we indwell God’s story but we must also embody His mission to seek and save the lost.

Conclusion

Are there any other questions before we conclude? That was a very brief overview of the metanarrative of Scripture. We will spend the rest of our time breaking that story down into smaller narratives and seeing how they fit into the larger whole. Next time we will be diving into the story of creation and looking at both its message and its context within the history of God’s people. Take time to familiarize yourself with Genesis 1-2 as we will spend the next two sessions studying this text.