We Wait Eagerly

We Wait Eagerly.  Summary is an artform. A slogan might suffice as an advertisement or on a give-away coffee mug, but a summary condenses into a few words the very essence of a large subject that would otherwise take volumes to explain. Summarization is a rare quality. A certain elegance exists in the balance of a thoughtful summary.

For instance, some anonymous enthusiast summarized all the delicate skill and cerebral strategy of soccer as “the Beautiful Game,” a phrase which Pelé popularized in his autobiography, My Life and the Beautiful Game (1977). Whatever else might be said about soccer, the Beautiful Game captures its essence. George Washington, in his first inaugural address (1789) summarized the founding of this new nation as “the American Experiment,” a reimagined Republic that was uniquely “entrusted to the hands of the American people.” Whatever else might be said about America, the American Experiment captures its essence. Donald Gray Barnhouse, who pastored Tenth Presbyterian Church in Philadelphia starting almost one hundred years ago, was known to repeat his summary of the gospel in three words, “God saves sinners.” The who, what, when, where, why, and how God saves sinners filled the 44 years he pastored that one church (1927-1960), all his sermons and books. Whatever else might be said about the gospel, God saves sinners captures its essence.

In truth, there are many legitimate ways to summarize the gospel, which may explain why we have such a hard time expressing it smoothly when we share with others “the reason for the hope that is in [us]” (1 Pet. 3:15). A sort of paralysis results from our hyper-abundance of excellent metaphors and analogies for the gospel. But I cannot call our scriptural treasury too many options. The gospel is never too much of anything, let alone anything negative. Probably what we lack is an understanding of our audience and the wisdom to know which gospel explanation will work best for them. Just to name a few: we can explain the gospel as a new birth, a legal vindication, a restored exile, an unpayable debt forgiven, a reversal of curse, an innocent victim triumphantly raised, a jilted lover’s reunion, a pair of prodigal brothers who were both lost to the father, only one of whom was found. But Paul in Romans 8 and 9, Galatians 4, and Ephesians 1 explains the gospel in terms of adoption, a fixture in Roman and Greek cultures. Adoption captures the essence of redemption.

Through the lens of adoption, one can see an overarching summary of the entire redemptive story: God’s grand creation, man’s grievous rebellion, Christ’s gracious pursuit, and the church’s great salvation. Therefore, summarizing this summary of the gospel, spiritual adoption is the full inclusion and unexpected elevation of the exile whom God transforms into a co-heir with Christ of the entire kingdom of God. The entire arc of “the adoption as sons” is a universal drama that the entire universe watches; “we wait eagerly” (Rom. 8:23).

Love Lustres at Calvary

“Love Lustres at Calvary” (Arthur Bennett, ed., The Valley of Vision, 1975)

My Father,

Enlarge my heart, warm my affections, open my lips, supply words that proclaim ‘Love lustres at Calvary.’ There grace removes my burdens and heaps them on thy Son, made a transgressor, a curse, and sin for me; there the sword of thy justice smote the man, thy fellow; there thy infinite attributes were magnified, and infinite atonement was made; there infinite punishment was due, and infinite punishment was endured.

Christ was all anguish that I might be all joy, cast off that I might be brought in, trodden down as an enemy that I might be welcomed as a friend, surrendered to hell’s worst that I might attain heaven’s best, stripped that I might be clothed, wounded that I might be healed, athirst that I might drink, tormented that I might be comforted, made a shame that I might inherit glory, entered darkness that I might have eternal light.

My Saviour wept that all tears might be wiped from my eyes, groaned that I might have endless song, endured all pain that I might have unfading health, bore a thorny crown that I might have a glory-diadem, bowed his head that I might uplift mine, experienced reproach that I might receive welcome, closed his eyes in death that I might gaze on unclouded brightness, expired that I might for ever live.

O Father, who spared not thine only Son that thou mightest spare me, all this transfer thy love designed and accomplished; help me to adore thee by lips and life. O that my every breath might be ecstatic praise, my every step buoyant with delight, as I see my enemies crushed, Satan baffled, defeated, destroyed, sin buried in the ocean of reconciling blood, hell’s gates closed, heaven’s portal open.

Go forth, O conquering God, and show me the cross, mighty to subdue, comfort and save.

A Match Made in Heaven

October 29, 2025

A Match Made in Heaven.  World mission neither starts nor stops in this world. Heaven happily invades earth and answers our prayers, “Your will be done on earth as it is in heaven” (Matt. 6:10). Sweeping through all nations, world mission begins in and returns to heaven. As many professors and pastors have aptly pointed out, “Our God is a missionary God” (Ralph D. Winter, Perspectives on the World Christian Movement). God decrees redemption for the world that forsook him. He sends Jesus into the world that rejected him. He gives the Spirit to the church all over the world that believes in Christ. He commissions the church throughout the world to proclaim him in all the world. The great, multi-lingual choir singing God’s praise in heaven on the last day will culminate God’s missiological plan from the first day (Rev. 5:9). God uses the church to reach the world and uses the world to mobilize the church. Far from rivals, the local ministry and world mission are symbiotic partners.

An easy-to-see but hard-to-perfect predictor exists in Romans 15 for pairing local and global, namely, Christian welcome of the outsider. How we welcome others locally directly connects our understanding of Christ’s welcome of us, when we were “strangers to the covenants” (Eph. 2:12a), to our welcome of others globally, those still “having no hope and without God in the world” (Eph. 2:12b). In other words, our willingness to receive strangers at home in the light of the gospel softly predicts our willingness to become strangers cross-culturally for the sake of the gospel.

Sandwiched between dynamic prayers for harmony then peace (Rom. 15:5, 13), Paul instructs the church, “Therefore welcome one another as Christ has welcomed you, for the glory of God” (Rom. 15:7). The very next word in Paul’s flowing prose is a missiological gem: for! “For I tell you that Christ became a servant to the circumcised to show God's truthfulness, in order to confirm the promises given to the patriarchs and in order that the Gentiles might glorify God for his mercy. As it is written, ‘Therefore I will praise you among the Gentiles, and sing to your name’” (Rom. 15:8-9). Christ is both our source for extending welcome in the church and our motivation for seeking welcome in the world. Christ not only welcomed former enemies but also became a servant to both Jews and Gentiles.

World mission is not Paul’s invention but God’s plan all along. Paul notes that all three sections of the Old Testament bear witness to the missionary heart of God: the Poets (Rom. 15:9 quotes Psa. 18:49), the Law (Rom. 15:10 quotes Deut. 32:43), and the Prophets (Rom. 15:12 quotes Isa. 11:10). Christ’s warm welcome legitimizes and exemplifies his bold service; a match made in heaven.

The Fullness of Time

The Fullness of Time.  An African gentleman at a Christian conference on the African Continent told a joke to a cosmopolitan group of Africans, Europeans, and Americans: “In America, you say, ‘Wait a second.’ In Europe, you say, ‘Wait a minute.’ In Africa, we just say, ‘Wait.’” His point was immediately received with light-hearted laughter, especially since we started the conference an hour late. Unilateral punctuality is not a highly held value in the global south. Unplanned flexibility is not a highly held value in the global north.

Not only is time culturally perceived, but it is also culturally assumed of others. Europeans and Americans often view the stereotype of African lateness as offensive. Africans often view the stereotype of European and American strictness as offensive. In truth, each culture contains a mixture of presumptions and unspoken moral categories. There is always something to admire in another culture and something to outgrow in one’s own culture.

Added to the linear calculation of time, and the abstract recognition of timeliness of certain seasons, the experience of time is socially interpreted as full or empty. But as with all the modalities and expressions of time, God is above all. It is he who starts time, counts time, tells time, and decides time. God the Father announced the fullness of time for Jesus’ incarnation. “But when the fullness of time (chronos) had come, God sent forth his Son, born of woman, born under the law, to redeem those who were under the law, so that we might receive adoption as sons” (Gal. 4:4-5).

All in all, the fullness of time is a nuanced phrase that signaled the end of the epoch of God’s law through Moses and the beginning of the epoch of God’s grace through Christ. This great switch in time from law to grace culminated with the birth of Christ, correlating with the suitability in the Mediterranean Rim cultures for the timeliness of Christ’s arrival. Andreas Kostenberger (The Cradle, the Cross, and the Crown, p. xvii) highlights four characteristics that made the first century ideal for Christian expansion. (1) Roman Peace (27 bc -180 ad), militarily imposed, brought a roughly 200-year repression of large-scale war. (2) Roman Roads, which were engineered for the Roman Army, also opened easy trade and travel routes for missionaries. (3) The Greek Language, imposed during the massive conquests of Alexander the Great (356-323 bc), Rome left intact when it conquered Greece, assimilating Greek culture into its political system. (4) A widespread Jewish Messianic Expectation, although steeped in misunderstanding, pressed the Jewish people to look for Messiah during their occupation.

Times or Seasons

Times or Seasons.  Sharing terms, but not definitions, that even the philosophers and astrologers used, the New Testament references time in three main ways with three main vocabulary words: (1) chronological time or the linear sequence of measurable minutes [chronos, 54x], (2) seasonal time or the timeliness of an abstract opportunity as the right time [kairos, 84x], and (3) eternal time or the eschatological ages when time merges with timelessness [aionios 71x]. It is, therefore, not a surprise that these three terms do not all appear in any singular Bible verse.

The ancients seemed more comfortable than moderns in combining mathematics, mysticism, and myth to the idea of time. As such, they were nearly unanimous in attributing the three modes of time to three deities: (1) Saturn controlled quantitative, homogeneous, secular time [chronos], (2) Uranus controlled qualitative, heterogeneous, seasonal time [kairos], and (3) Neptune controlled unbounded, sacred or eternal time [aion]  (credit: Matthew D. Segall, “Minding Time,” Footnotes2Plato.com). Nevertheless, the New Testament presents unapologetically that Jesus is the embodiment, fulfillment, and controller of all three modes of time.

Here are three examples of Jesus’ lordship over time: “Truly, I say to you, there is no one who has left house or wife or brothers or parents or children, for the sake of the kingdom of God, who will not receive many times more in this time (kairos), and in the age to come eternal life (aionios)” (Luke 18:29-30). “So the crowd answered him, ‘We have heard from the Law that the Christ remains forever (aionios). How can you say that the Son of Man must be lifted up? Who is this Son of Man?’ So Jesus said to them, ‘The light is among you for a little while longer (chronos). Walk while you have the light, lest darkness overtake you” (John 12:34-35). The disciples asked the risen Christ, “Lord, will you at this time (chronos) restore the kingdom to Israel” (Acts 1:6), Jesus replied, “It is not for you to know times (chronos) or seasons (kairos) that the Father has fixed by his own authority” (Acts 1:7). Clearly, answers exist to the disciples’ time question, but access has been temporarily denied in lieu of a more immediate concern, namely, their commission. “But you will receive power when the Holy Spirit has come upon you, and you will be my witnesses in Jerusalem and in all Judea and Samaria, and to the end of the earth” (Acts 1:8). Leave time and timing to me; you go proclaim the gospel.

The Hour Has Come

The Hour Has Come.  Robert Lamm’s intentionally quirky song, “Does Anybody Really Know What Time It Is,” became the third straight Top Ten hit for the ascendant band Chicago in 1970. Does anybody really know what time it is? Does anybody really care (about time)? You know, I can’t imagine why (oh no, no) we’ve all got time enough to cry. But articulating a comprehensive understanding of time predates pop music by at least 4,000 years. Time has occupied a large space in the lessons of philosophers, mathematicians, and theologians, too.

What is time? Is it quantitatively measured or qualitatively perceived? Is time a mathematical unit, a universal principle, or an eternal characteristic? St. Augustine (c. 400 ad) wrote playfully in his classic work, Confessions (Book 11, Chapter 3) about the concept of time. “What then is time? If no one asks me, I know; if I wish to explain it to one who asks, I know not.”

Time is confusing, but Jesus’ relationship to time is fascinating. He is Lord over time, not subject to time, yet he was patient concerning time. Christ speaks frequently, especially in the Gospel of John, “My hour has not yet come” (John 2:4), “the hour is coming” (John 4:21), “my time has not yet come” (John 7:6). No other human exercises sovereignty over time (i.e., my hour) yet even still Jesus yields to the Father’s timing, “But concerning that day or that hour, no one knows, not even the angels in heaven, nor the Son, but only the Father (Mark 13:32).

After ten examples to the contrary, Jesus switches his phraseology starting at John 12:23 from the future to the present/past, “The time has come for the Son of Man to be glorified.” “Now is my soul troubled. And what shall I say? 'Father, save me from this hour'? But for this purpose I have come to this hour. Father, glorify your name” (John 12:27-28a). “Now before the Feast of the Passover, when Jesus knew that his hour had come to depart out of this world to the Father, having loved his own who were in the world, he loved them to the end” (John 13:1).

What was the reason for his time change? Did Jesus’ life run out of sand or did Jesus recognize the arrival of his opportune season? At this pinnacle moment, though Jesus’ relationship to time was experienced as a chronological event that split history into before or after, his hour was primarily a Christological purpose fulfilled. In other words, it was Christ’s moment (kairos) more than his minute (chronos) that had arrived. This is why the Father could answer Jesus’ prayer with an audible voice, “I have glorified it, and I will glorify it again” (John 12:28b). Even though Jesus had not yet been crucified in time (chronos), he had faithfully arrived at the season (kairos) of redemption. Finally, fatally reaching Jerusalem fulfilled his incarnation’s purpose (kairos). All that was left to do was the shouting, so to speak (chronos).

To Fulfill What Was Spoken (Part Three)

To Fulfill What Was Spoken (Part Three) 

Fulfillment Formula #7 (Matt. 12:17 + Isa. 42:1)

“And many followed him, and he healed them all and ordered them not to make him known. This was to fulfill what was spoken by the prophet Isaiah: ‘Behold, my servant whom I have chosen, my beloved with whom my soul is well pleased. I will put my Spirit upon him, and he will proclaim justice to the Gentiles’” (Matt. 12:18-21).

“Behold my servant, whom I uphold, my chosen, in whom my soul delights; I have put my Spirit upon him; he will bring forth justice to the nations. He will not cry aloud or lift up his voice, or make it heard in the street; a bruised reed he will not break, and a faintly burning wick he will not quench; he will faithfully bring forth justice. He will not grow faint or be discouraged till he has established justice in the earth; and the coastlands wait for his law” (Isa. 42:1-4).

Fulfillment Formula #8 (Matt. 13:35 + Psa. 78:2)

“All these things Jesus said to the crowds in parables; indeed, he said nothing to them without a parable. This was to fulfill what was spoken by the prophet: ‘I will open my mouth in parables; I will utter what has been hidden since the foundation of the world’” (Matt. 13:34-35).

“Give ear, O my people, to my teaching; incline your ears to the words of my mouth! I will open my mouth in a parable; I will utter dark sayings from of old” (Psa. 78:1-2).

Fulfillment Formula #9 (Matt. 21:5 + Zech. 9:9)

"Go into the village in front of you, and immediately you will find a donkey tied, and a colt with her. Untie them and bring them to me. If anyone says anything to you, you shall say, The Lord needs them, and he will send them at once.’ This took place to fulfill what was spoken by the prophet, saying, ‘Say to the daughter of Zion, Behold, your king is coming to you, humble, and mounted on a donkey, and on a colt, the foal of a beast of burden’” (Matt. 21:2-5).

^“Rejoice greatly, O daughter of Zion! Shout aloud, O daughter of Jerusalem! Behold, your king is coming to you; righteous and having salvation is he, humble and mounted on a donkey, on a colt, the foal of a donkey” (Zech. 9:9).

Fulfillment Formula #10 (Matt. 27:9 + Zech. 11:12)

“Then was fulfilled what had been spoken by the prophet Jeremiah, saying, "And they took the thirty pieces of silver, the price of him on whom a price had been set by some of the sons of Israel, and they gave them for the potter's field, as the Lord directed me” (Matt. 27:9-10).

“Then I said to them, ‘If it seems good to you, give me my wages; but if not, keep them.’ And they weighed out as my wages thirty pieces of silver. Then the LORD said to me, ‘Throw it to the potter’—the lordly price at which I was priced by them. So I took the thirty pieces of silver and threw them into the house of the LORD, to the potter” (Zech. 11:12-13).