Why do we use the phrase “redemptive history“? Wasn’t redemption accomplished in that single act of Jesus offering himself upon the cross in our place? Yes and no, says, Jonathan Edwards in his 1739 sermon “A History of the Work of Redemption.” He notes that there are many parts or acts of redemption that make up what we call redemptive history. Therefore redemption has a history to it. Specifically, redemption has a history because it was first planned in eternity past, begun after the Fall, and its fruit will continue on into eternity future.

On this last aspect where one might expect the work of redemption to continue into eternity future, Edwards writes,

“The Work of Redemption is not an eternal work, that is, it is not a work always a-doing and never accomplished. But the fruits of this work are eternal fruits…[A]s God’s electing love and the covenant of redemption never had a beginning, so the fruits of this work that shall be after the end of the work never will have an end” (A Jonathan Edwards Reader, p. 130).

Why many parts?

My dad asked this question last week as we talked about the relation of the Testaments and the span of redemptive history. Why did God wait so long? My mind was immediately taken toGalatians 4:4 where Paul speaks about God sending for his son in “the fullness of time.” We must remember that what is a long time in our minds is perfect timing is God’s grand scheme of redemptive history. Still, we wonder why.

Edwards likens the many parts of redemptive history to the construction of a building:

“Like an house or temple that is building, first the workmen are sent forth, then the materials are gathered, then ground fitted, then foundation is laid, then the superstructure erected one part after another, till at length the topstone is laid. And all is finished. Now the Work of Redemption in that large sense that has been explained may be compared to such a building that is carrying on from the fall of man to the end of the world. God went about it immediately after the fall of man. Some things were done towards this building then, immediately as maybe hereafter shown; and so God has gone as it were getting materials and building ever since, and so will go on to the end of the world. And then the time shall come when the topstone shall be brought forth and all will appear complete and consummate” (A Jonathan Edwards Reader, 132).

This analogy, however, does not serve to explain why God did things this way. It just makes it more understandable, more reasonable when we think of redemptive history as a work in progress.

Still, why many parts?

God’s glory.

Edwards, as you may well be aware, argues thoroughly and compellingly for God’s glory as the end of all his works (cf. “The End for Which God Created the World”). Most importantly, this is the testimony of the Bible. Therefore, Edwards can conclude his sermon on the work of redemption by saying (n.b. read slowly),

“In all this God designed to accomplish the glory of the blessed Trinity in an exceeding degree. God had a design of glorifying himself from eternity, to glorify each person in the Godhead. The end must considered as first in the order of nature and then the means, and therefore we must conceive that God having proposed this end had then, as it were, the means to choose” (A Jonathan Edwards Reader, p. 135).

In my own words, God’s goal (his end) is to glorify himself. (Don’t worry: your joy in life is not opposed to God glorifying himself but included in it.) The goal is always first or primary. The way to accomplish the goal is secondary or subordinate. God has the right to choose how to accomplish his goal. He chose to do it in many parts. God’s timing like his plan is perfect. We therefore trust him.

A Jonathan Edwards Reader

The book I’ve quoted in this post is A Jonathan Edwards Reader published by Yale University Press. I ordered my copy from Westminster Seminary Bookstore for a class on Jonathan Edwards I’m taking this semester. Use the following referral link to check it out in the Westminster Bookstore (every click gets me closer to a free book): Jonathan Edwards Reader

1 Timothy 2:13-15 (ESV)

For Adam was formed first, then Eve;
And Adam was not deceived
but the woman was deceived
and became a transgressor
Yet she will be saved through childbearing
if they continue in faith and love and holiness, with self-control

“Yet she will be saved through childbearing” makes the most sense in light of the woman becoming a transgressor and the consequent curse of becoming such: “To the woman he said, ‘I will surely multiply your pain in childbearing; in pain you shall bring forth children’” (Gen. 3:16). Here Paul starts a digression on the order of creation, leaving women by the end of v. 14 in the consequence of her sin. Paul can assure the women that the curse will not keep them from salvation “if they continue in faith and love and holiness, with self-control” because the Seed has come and bruised the serpent’s head (Gen. 3:15).

The sense of the verse then is that women will be saved despite childbearing (even through childbearing) which is her consequence of being “deceived” and “a transgressor.” This consequence—multiplied pain in childbearing—is not too much to bear and it will not keep them from salvation. Their salvation is rather dependent upon their faith and love and holiness which is evident by self-control. Faith, love and holiness and self-control are all results of regeneration. Salvation is tied to genuine regeneration by the Spirit and unhindered by childbearing.

Interpretations that give childbearing as the means through which women are saved must be rejected as well as interpretations that take “saved” to mean “preserved” and thenceforward posit that the woman’s heritage or legacy is preserved through childbearing. These are not most faithful to the Fall context in which women are said to be saved through childbearing. Similarly, the means of salvation is not in view. Instead, the phrase gives comfort to women who fear that the curse of multiplied pain in childbearing might overshadow salvation.

phil-omni-glot (from Greek phil “love” + Latin omni “all” + Greek glot “tongue, language”) : noun. A lover of all languages. (A personal coinage of yours truly.)

Why love all languages?

The point has been made that the reason people from every tribe, language, people and nation are seen worshiping around Jesus’ throne inRevelation 5 is because people from every tribe, language, people and nation will find him all-satisfying. In other words, what is special about the one true God is that people from every ethnicity and tongue find in him what they need and they worship. God is therefore not a tribal deity whose “splendor” is seen by a select, remote view, but he is the Creator of the heavens and the earth and his Son is the One through whom all that has its existence was created (John 1:3).

Analogy: If I design a pair of shoes and only people in West Virginia like them, I won’t be a failure, but I won’t be a complete success either. However, as in the case of Nike, if I can design shoes that are desired and praised by people all over the world, that points to a superior shoe. A diverse body recognizes its value.

By his blood Jesus ransomed people for God from every tribe and language and people and nation (Rev. 5:9). This is their “new song” (Rev. 5:9a), praising this act. The answer then as to why to love all languages is because God loves all languages and ransomed people from every language by the blood of his Son. Moreover, the telos of each of those languages is to find praise and adoration for the Lamb who was slain and is worthy on the lips of the ransomed speakers.

The Christian has another reason to love languages: because the Scriptures were written in other languages (i.e., not English). Consequently, since I know you’ve heard of sermon jams, you’ll want to give the John Chapter 1 Jam herein linked a listen (featuringJohn 1:1-3 from the Greek New Testament and the Latin Vulgate courtesy of GreekLatinAudio.com [sorry, maybe one with Hebrew will be forthcoming]).

Long live philology!

Hey Drew,

Thanks for that thorough reply. I’ve been reading it through and trying to absorb it. What you say is worth thinking about.

Another thing that intrigues me is, why are some churches lively and some lifeless. If they are both inspired by the same God shouldn’t they be more similar. Oh’ and some of the lively ones, you know, you see them on TV, always seem to be asking for money. Should they be doing that? I’ve heard that some of these Christians, the leaders mostly, have beautiful houses, expensive cars and at least one has her own personal jet. Is this right? Can you be a Christian and still be super wealthy? Doesn’t Jesus have something to say about that?

Jack

Jack,

You are exactly right: some churches are absolutely rocking while some are absolutely “rocked” into lethargy. If both of these types of churches are made up of regenerate believer’s (those in whom the Spirit of God has worked to bring into a saving, right relationship with God) and both are “inspired by the same God” as you say, why then the varied degrees of alacrity? I can think of numerous reasons:

1. Sin in the believer’s life. Sin breaks fellowship with God. Have you ever been in a fight with your girlfriend, or wife? You know that having that little spat damages your relationship and you don’t feel “in love” as much as you did before you got in the fight. Sin damages relationships whether they’re human-human or divine-human. But we can know that God is faithful. He cannot deny himself.
2. Differing personalities of the believers. Remember: the church is people, not an edifice. Visit an African church then visit a West Virginian Baptist church. People are different. Revelation shows people from all tribes tongues and nations worshiping around the throne God. This shows that inspite of differences of personality, people from all walks of life, all ethnicities will find God so absolutely satisfying. I hate to use the word “inspite” because it seems to imply that diversity is actually something that causes harm or is negative, but can and will be overcome. I think this is an incorrect view of the diversity of life. Diversity rather shows how all-satisfying and perfect God is; that a diverse body of believer’s find in Jesus there all in all. That’s amazing.
3. Differing convictions. There’s a sermon series by David Doran, who teaches and preaches up in Detroit, that I keep coming back to when I think why believer’s can be so different considering we’ve got the same Bible and the same Spirit. Dr. Doran gives several reasons why believer’s convictions are different (which I believe can similarly account for differing churches). I’ve elaborated on them:
   1. Differing knowledge of the scriptures. Knowing that genres of music aren’t inherently evil in themselves, affects your opinion of it. You can only apply scripture to the extent that you’re familiar with it. That is a reason, therefore, to read your Bible!
   2. Differing submission to the scriptures. It’s a fact that Christian’s submit to the mandates of scripture to varying degrees. Just because someone knows what God demands does not mean they will obey!
   3. Not all have the same experiences and backgrounds. Our consciouses have been formed differently in different contexts that forms how we think about right and wrong.
   4. Not all have the same personality as we talked about above which means that we each have differing weaknesses and temptations. Your propensities for fulfilling the lusts of your flesh might be different than mine.

In conclusion, I would point you toRomans 14 where this very kind of thing comes up, differing convictions.

Also, consider this equation (!= is “not equal”): Holy Spirit + Bible + Sinful People in Sinful World != Same Convictions. Who drops the proverbial ball? Where is the malfunction? It’s us, isn’t it! Sin affects everything we do unfortunately; the goal then of the Christian is to be continually filled with the Spirit, the opposite of living in sin.

Money
Can you be a Christian and still be super wealthy? Doesn’t Jesus have something to say about that?
You’re right on, Jack. Jesus did have a lot to say about money. I can think of several passages in the New Testament where money is talked about (there are many more):

1. You cannot serve God and money (Matthew 6:24). No one can serve two masters. You’ll love one and hate the other. Money makes a poor master anyways. Here Jesus shows that serving money as a master is contrary. You can see that serving money makes money an idol. Because money will never satisfy we should not seek it as if it were God. It’s not unimportant that in the very next verse after Jesus says that one cannot serve God and money, he says “therefore do not be anxious about your life… But seek first the kingdom of God and his righteousness, and all these things will be added to you” because God knows exactly what we need.
2. Luke 8:3 records that several ladies supported Jesus out of their own pockets! “He went on through cities and villages, proclaiming and bringing the good news of the kingdom of God. And the twelve were with him, and also some women who had been healed of evil spirits and infirmities: Mary, called Magdalene, from whom seven demons had gone out, and Joanna…and Susanna, and many others, who provided for them out of their means.” Money is necessary for subsisting and cannot evil in itself. It’s what we do with it and what place we allow it to have in our lives. I think we can agree that helping to finance Jesus’ ministry is a noble endeavor and a very good use of money.
3. Render to Caesar what is Caesar’s and to God what is God’s (Matthew 22:21). Pay your taxes.

What principles can we take away from this? Well, it’s fair to say that you can be a Christian and super-wealthy; but I would hope that that Christian is constantly looking to be a blessing to others with that money (to whom much is given, much is required) and that that Christian doesn’t allow his money to become his security instead of trusting in God. Furthermore, we should seek God for God, not because of any blessing that we think we might get from him. God doesn’t promise that when we come to him everything will be great and we’ll have lots of money and big houses and “our best life now.” We are promised rather persecution, misunderstanding and a faithful God who knows what we need. God is enough. We should look to him as such not as a self-replenishing piggy bank that we can shake at any whim and get some cash. I would be cautious of any preacher who lives a lavish lifestyle and promises that you can have one, too, so that you will give him more money.James 3:1 says that “not many of you should become teachers, my brothers, for you know that we who teach will be judged with greater strictness.” That should scare all in ministry, especially those who are money-mongers.

Let us look how we can use what God has given us for his glory which never fades, instead of our own.

I didn’t post a weekly review for last week because we were on Fall break, which isn’t to imply that I did no learning during this week off, but that it was a week off! Today I’ve got a bunch of miscellanies for you since I had something due in each of my four classes this week, exam or paper or otherwise. Garn.

• Evangelical Textual Criticism has quickly become one of my most read blogs since hearing an interview with two contributors, Simon Gathercole (Cambridge) and Peter Williams (Aberdeen), on the new perspective of Paul. It’s a team blog so there are regular updates by a multifarious group of scholars. “A forum for people with knowledge of the Bible in its original languages to discuss its manuscripts and textual history from the perspective of historic evangelical theology.”
• Lots of freely downloadable Christian hip hop can be found at the Sphere of Hip Hop. You’ll definitely want to hear how “Jesus did walk with the ladies.” Intrigued?
• We’ve booked our flights to go back to England over Christmas. I have a mental list of things to try to remember to do: get a peak at Codex Sinaiticus, visit Bunhill to see the graves of Johns Owen, Bunyan and Gill and Isaac Watts…(Can you say supererogatory acts?), and my list is still growing. Of course spending time with the extremely jovial and congenial Hayes family is top priority. =)
• I took two semesterin of German in college and now it’s time to shift into Retention Phase. Thank you, http://ergebung.wordpress.com, a theological German blog. Klingt mir gut!
• That’s it. I’ve got a paper to write.

I’ve seen others post on their blogs about seizing that often small amount of time between lying down for bed and actually falling asleep. Talk about redeeming the time! I’ve often lain in bed at night willing to God that I could read with my eyes closed, after Emily’s told me to go to sleep and my eyes are still struggling like Atlas to uphold their lids. I eventually give in–there comes a point where you have to. Unfortunately at that point your mind is still going and you feel that if you had the energy (or, in my case, God had granted the miracle that you could read with your eyes closed [however that might work out]), you could still be doing something productive.

Well, this post isn’t meant to be primarily about sleep, productivity, eyes that read while closed, or redeeming the time, but about a website I discovered this weekend that made me so happy I could have planted a tree. It’s called GreekLatinAudio.com, an “internet New Testament recording project. This web site offers free MP3 audio-files of high-quality recorded readings of the New Testament in fluid koine Greek and vulgate Latin.”

Friday night, as I lay me down to sleep, I downloaded John’s gospel in Greek and Latin and slapped them onto my MP3 player (quickly adding in the omitted ID3 tags). Loving both, I didn’t know which to listen to first. Greek it was. A rather gruff sounding man rolls through it. It sure beats me trying to read out loud to myself for this man flawlessly, naturally, and mellifluously brings the text alive. Sometimes I can’t quite pick up all the phonemes (the little pieces of sound that carry the meaning) and the text seems to run together just as it would be trying to listen to a radio broadcast in a language with which you’re unfamiliar. (His pronunciation is a little different than mine. I don’t believe he uses what’s known as the Erasmian pronunciation; I’m not quite sure though. His omicron is different.)

Nonetheless, the recordings done in a quality, listen-to-able manner, bring with them a new appreciation for both Koine Greek and the original autographs. Is this what it would have been like being with the church at Ephesus after receiving a letter from Paul, hearing it read aloud to the congregation? I like to imagine it so and that my hearing it read aloud links to me them and the original autograph somehow.

Also, I never noticed how poetic John chapter one sounds. It’s beautiful! Both the content and the form! Each short phrase is like the stroke of a brush painting a vibrant picture of Jesus ho logos. What a gift to the church!

The site has completed 25/27 books of the New Testament in both Greek and Latin with 2 Corinthians and John in progress (chapters 1-6 completed). Also,Genesis 1-25 and Jonah are available in Hebrew. Here’s a link into the download directory for the Greek, Latin, and Hebrew. This site may be old news for you–shame on you for not telling me if that’s the case! I’m hoping that these recording will aid memorization of the Greek text.

Now, you can read, like me, with your eyes closed.