The Goodness and Severity of God

D. A. Carson gives this short, balanced recital of the gospel of salvation including the important themes of 'the goodness and severity of God' (Rom 11.22).

There is one God who has made us. He is the Sovereign of all and is our final judge. He finds our rebellion against Him entirely unacceptable. He stands over against us in judgement. We ought to fear Him.

But mercifully He is also a God of love who is prepared to reconcile us to Himself by sending His only Son to bear our sins in His body on the cross.

First, consider the . . . severity of God

Romans 11.22 comes from the important section of Romans 9-11 which deals with the vexing issue of why it is that Israel as a nation has not received Jesus as its Messiah. 

Paul expounds this theme at some length. He also presses home the implications of what he's been saying on the Roman Gentiles to whom he writes. He insists that if God didn't spare the Israelites because of their unbelief then neither will He spare them (Rom 11.21).

As we know, our present age is scandalised generally by the thought of a God Who judges mankind. It wants only a god of indulgent 'love' because then it can escape all thought of accountability for sin.

The truth is mankind doesn't act like this itself in the face of injustice, abuse, and extreme acts of wrongdoing. If an horrendous murder and rape occurs, 'society' demands appropriate retribution; it requires judgement be meted out judicially and woe betide anyone who asks for mercy.

If it can discern injustice so keenly at times, does it suppose that God is any less able to judge not only actions but also the hearts of those made in His image? (Rom 2.1-3).

According to the Scriptures, God judged the world by a giant flood; He judged apostate angels (Jude 6), destroyed Sodom and Gomorrah for their evil perverse ways (Jude 7), punished Egypt for refusing to let Israel go (Jude 5) and afterwards the same God judged and punished Israel for their disobedience (Amos 3.1-6; Isa 45.5-7).

Not long after the inception of the early church at Pentecost (Acts 2.1-39) God the Holy Spirit judged Ananias and Sapphira (Acts 5.1-11) with death causing fear to come upon both 'the church and all who heard about these things' (Acts 5.11).

Second, consider the goodness . . . of God

The context of God's goodness in this passage is that Gentiles by confession and belief from the heart that God has raised Jesus from the dead receive salvation (Rom 10.9).  They are saved from the penalty of sin which is the fierce displeasure of God, His severity.

Although we were once those who were 'without Christ, being aliens from the commonwealth of Israel and strangers from the covenant of promise, having no hope and without God in the world' (Eph 2.12) we are 'now in Christ Jesus' (Eph 2.13a). Once 'far off' from God Himself and the people of God, they are made 'near by the blood of Christ' (Eph 2.13b).

That being so, we are also the ones who should be mindful of severity of God (1 Cor 10.1-13) as well as his loving-kindness (Ps 103.1-18).

Who was John Bunyan?

John Bunyan (1628-1688) was a puritan Christian writer and preacher who wrote about 60 books (see here) and pamphlets which are still read today.

He lived in the turbulent 17th century of English history which saw the execution of Charles I (1600-1649) for treason after he had been defeated in a civil war with the 'Model Army' (Parliamentary army) organised by Oliver Cromwell.

Bunyan, though born of poor parents, was sent to school and learned to read and write which would figure so prominently in his future. He served as a soldier on the Parliamentary side against the Royalist forces. According to his own words, he cursed, swore, lied, and blasphemed the Lord's name. Yet, he was at the same time troubled by visions of hell-fire.


After his discharge around 1648 he married a poor but godly young woman whose dowry was two explicitly Christian books. The contents of these, along with a certain John Gifford, a pastor of an independent chapel, led to his conversion to Christ after a long* struggle.

With his conversion, he began to preach (unlicenced) which was allowed in the 'Commonwealth Period', the hiatus between Charles I and his son, Charles II. During the Commonwealth, Oliver Cromwell was the Lord Protector of England, Scotland and Ireland (1649-1658). 

However, the monarchy returned after the ineffectual, short administration of Richard Cromwell (Oliver's son). Charles II (1660-1685) enforced the  Church of England Prayer Book services on all his subjects; consequently Bunyan was indicted on an old 16thC law regarding failure to attend such services and imprisoned** for six years and then a further six years.

He wrote one of his famous works, Grace Abounding to the Chief of Sinners, an autobiographical work, during his first six years. 

His most famous work, The Pilgrim's Progress (1678), was conceived during his first six-year incarceration and perhaps written during the later imprisonment. A second part describing the journey of Christian's wife, Christiana to the Heavenly City was published in 1684.

Finally in 1672, Charles II issued a Declaration of Indulgence which saw Bunyan released from prison and soon after receive a licence to preach as an Independent (so-called because these people were independent of the established Church of England). However, Charles revoked this Indulgence in 1675 and Bunyan went back to prison for a short while. 

He was then pardoned, probably through the mediation of the Quakers who were also looking for relief from state persecution. By this time, John Bunyan was famous enough^# never to be imprisoned again.

I have written about Bunyan because it is always timely to reflect on those who have gone before us as our spiritual ancestors in the faith of Christ Jesus.

*Bunyan struggled with depression and (what we would call today) an obsessive-compulsive disorder, most notably before he became a Christian. The effects of these conditions made his salvation journey an arduous one. 
**He wasn't always kept in close confinement which seemed to relate to the mood of the various gaolers.
^#Ironically, the Anglican church accords John Bunyan a 'lesser' feast day to commemorate his work in its yearly calendar!

Christians and the Law

The question of whether the law plays any part in the lives of Christians today still divides the Christian community.

You would think from the way some Christians preach, write and talk that law should play no part in the Christian life. The 'Grace, Not Law' slogan based presumably on Romans 6.14 and often linked with the facile quote of John 1.17 can certainly suggest this teaching.

The scripture, 'For the law came by Moses, grace and truth by Jesus Christ' suggests to some that law has nothing to do with Christians today but this post suggests otherwise.


Briefly put: we are saved from sin's penalty by grace and grace alone through faith (Eph 2.8). However, the preaching of law sensitises us to our sinful state by showing us what sin is: for sin is lawlessness (1 Jn 3.4). After being saved, the law acts as a guide for the good works we are created to do (Eph 2.10).

Martin Luther (1483-1546)

Luther thought the law to be important in at least two respects and arguably in a third as well.

First, law was important in terms of its 'civil' or political function. Luther believed the laws of the land should be obeyed by Christians and non-Christians alike.*

Second, Luther believed that the law should be a first step in preaching because its preaching convinces hearers of their need for the gospel and its promises. 

How does the law do that? When the law is preached sinners realise their law-breaker status (Rom 7.7). And saints also realise how far short they fall of its requirements being unable to attain its standards. 

'You shall love the Lord your God with all your heart, soul, mind and strength', says the law. And do we? No we fail every day in fulfilling the first and great commandment. 

The law points out our failings and in earlier times was preached strenuously so that hearers got that message. But they weren't meant to stay with their failure but to turn always to the only way out.

For the preaching of the gospel directs us to the only remedy for sin which is the sacrifice of Christ crucified, resurrected, ascended and now interceding for the saints at the right hand of God (1 Cor 15.3-8; Heb 7.25; 9.24).

Hence, Luther made a sharp distinction between law and gospel warning that mixing the two would result in the grievous error of trying to achieve righteousness through man's own works or deeds.

This distinction - after all, Thomas Cranmer was influenced directly by Lutheran ideas - is reflected in Anglican services where the Prayer Book calls for the Law (either The Two Great Commandments or less often, The Ten Commandments) is read near the opening of the service by a lay reader or priest/pastor. 

All respond with:  

'Lord, have mercy on us; and write your law in our hearts by your Holy Spirit'

or other words provided. 

Third, and more controversially, the Lutheran tradition soon came to recognise a 'third'** function of the law in the life of baptised Christians (see here). This third use is that the law acts as a guide for their behaviour as saints. 

It can never, ever save them from sin; only faith IN CHRIST JESUS can do that. But law understood from a New Covenant standpoint (Lk 24.25-27, 32, 44-45): that is, the Old law, prophets and writings are to be understood in the light of the New*** Covenant, can instruct Christians (1 Cor 10.1-14).

* This 'use' may seem obvious to us but some Anabaptists said that the saints weren't bound to obey such law. Anabaptists at the time of the Reformation regarded civil government with suspicion and did not always recognise the jurisdiction of the law courts.
** Such a function or use had already been recognised by the followers of Calvin and is embedded in the Calvinist tradition.
*** Various foolish errors would be eliminated if the Church at large interpreted the Old just as Jesus Himself did!

Trinity Sunday

Trinity Sunday is the first Sunday after Pentecost. It doesn't have a fixed date because Easter doesn't and therefore nor does Ascension Day (40 days post Easter) and Pentecost (50 days post Easter).

I've been told Trinity Sunday, inspires a sense of trepidation in preachers in some Anglican churches who observe the day. That's unfortunate, for Anglicans at least, because the Anglican tradition places the teaching of the Trinity liturgically¹ at the centre of its worship.

Implications if all Christians viewed themselves as Full-Time Ministers*

Jesus said to his followers 'you are the light of the world' (Matt 5.14). Note he didn't say, 'should be', 'were to be', 'better be', 'could be' but are.  

Christians are now the light of the world (Phil 2.15) because they are in Christ who is The Light of the world (Jn 8.12). The Christ who is within all Christians by the Holy Spirit's presence ensures that Christians everywhere shine as light in the world.

They shine not only in 'churches' on Sunday but in every area of life where legitimate human endeavour takes place all through the week. They do that in marriages, families, 'para-church' organisations, neighbourhood groups, art groups, businesses, scientific research, professions and trades of every kind, farming, recreation, entertainment, and in all other activities 'too numerous to mention'.

Implications

The main point is that the LDc should do its job to prepare all the saints for the work of ministry (Eph 4.11) out in the world in all the various areas that I have listed above and more. Correlatively, the LDc should not try to be a political group, or run a business, or imagine it is a family, or indulge in too much entertainment. It's main focus is Word and Sacrament so that the saints are empowered for ministry (service) in all non-church areas during the week.

This thought is implicitly in the people's words after Communion in the Anglican** church's liturgy:

'Father, we offer ourselves to you
as a living sacrifice
through Jesus Christ our Lord.
Send us out in the power of your Spirit
to live and work to your praise and glory. Amen. (emphasis mine)'

Second, it should restrain itself from grabbing all the saints' time so that they have the opportunity to pursue the Lord's business outside the confines of the church's ambit. Some churches even boast how they have a meeting every day or evening! No wonder the Body has so little impact on societies in which they live!

Perhaps some church ministers should work part-time in the church and part-time outside so that they remember what the church is actually there for.

Third, the congregational-structure ought to consider itself as an institution alongside other Christian associations working in the same vineyard. Being so, it should not suck up all the best talent found in the wider Christian community on the basis that 'the Lord should have the best available'! Of course, the Lord should but this comment is under-girded by a division of the world into sacred and secular. It understands the church to be in the sacred realm and therefore to be the realm along with missions deserving of the best. 

However, any realm can be sanctified by the presence of God's people unless certain civil societies make that impossible. In some societies the possibility also exists to develop separate structures*** to form Christian schools, or Christian home-schooling, universities, political groups, labour organisations, and etc.

I tend to favour the formation of separate associations in some cases (particularly in schooling). Such associations force our present society to reckon with the fact that Christian witness in the wider sense is public and not just private.

*I do realise that my title's aspiration will have varied applications for Christians depending on the country and political system they live within.
**The pity is one doesn't hear this emphasised in the Anglican Church.
***The Netherlands, at the beginning of the 20thC is an outstanding example of where this societal development took place. Unfortunately it didn't save this society from a severe deviation from the Word of God with respect to same-sex 'marriage' and other matters. However, I don't believe that its societal structure as such led to that deformation.

Are You A Full-Time Minister Or A Part-Time One?

*The denomination that I am a part of seems wedded to the idea that full-time ministers of Christ only exist within the congregational structure. Therefore, it clearly implies that all the work done by the 'laity' (an abominable term btw) is outside the ambit of the Body of Christ.

Just to make myself clear: I am NOT talking about involving the non-ordained 'laity' in congregational work such as song-leading, worship-leading, taking up the collection or dispensing the elements for Holy Communion. All of these tasks need to be done but the 'laity' spends most of its time outside the confines of the congregation.


The Body of Christ (the capital 'C' Church Universal) is not identical with the variously named institutional-congregations that provide corporate celebration of the Word and Sacrament within the Body of Christ. That's the distinction I am aiming for you to consider.

If you are a husband/wife, father/mother, family member, and have any other vocation of any legitimate sort then each of these callings is 'holy' work because the LORD is Lord of every sphere of life: marriage, family, vocation, schooling, politics, etc. and the Christian congregation too.

The latter is no more 'holy' or 'spiritual' than any of the other spheres. However, it is different because it is a central hub of the Church Universal.

What the congregation and its ministry chiefly do is to equip the 'laity' for its 'ministry' (Eph 4.12) outside the congregation in its daily callings. And I don't just mean only devotions and testifying either, although these are part of it obviously. 

Their work of ministry embraces any edifying sphere of human life for which each member (or members) has the calling and gifts. Christians are called to present their bodies (whole selves) as 'living sacrifices, holy and acceptable to God, which is their spiritual worship or service' (Rom 12.1).

In Romans 12.4-8, we have a list of functions or gifts that members of the Body of Christ might have. We are told to exercise these gifts for the common good (1 Cor 12.7) which can be interpreted in the first instance towards other believers that we meet in the congregation but it doesn't stop there. We have a particular responsibility towards any Christian believer we meet who is in need. Moreover, our responsibility is also towards those who are not yet believers.

Do we not know that the Father sends the rain on the just and the unjust (Matt 5.45)? Do we know remember that God is also declared by the apostle Paul to be, 'the saviour of all** mankind, especially of those who believe' (1 Tim 4.10)? If so, how much more shouldn't we be prepared to serve our neighbour in daily life with any gifts we have been given by God.

Martin Luther puts the above issue graphically in the following: 'God is milking the cows through the vocation of the milkmaid'.

*I've delayed my projected post on the topic of the 'implications of the Reformation's discovery' by expounding more fully on what the discovery was.
**I don't believe in universal salvation -- in fact this verse suggests a decided difference between believers and nonbelievers -- but that God's 'saving' expressed in this verse points to God grace showered on all indiscriminately in blessings that sustain life.