"The mind of fools is in the house of pleasure." (Ecclesiastes 7:4) This wisdom from Solomon is repeated by Paul in Romans 1:24, from the perspective of God, Who no longer restrains the desire of the fool: "God gave them over in the lusts of their hearts to impurity.." This initial "giving over" by God (there are 3) signals the obstinacy of a fool determined to pursue the lust of his heart, set as he is on the house of pleasure. God's gracious restraining influences are persistently ignored, for the fool will have his way, and not even a hundred blows of harsh correction will dissuade him. (Proverbs 17:10) The uncorrectable nature of fool is a prominent feature of fooldom, and God's response of abandoning fools to their folly points to how we should, in some cases, respond to a fool.
Fools Reject Their Purpose
This episode links the discussion of the Biblical fool to the grand narrative of mankind's purpose, restored in salvation. The ultimate purpose of salvation is the restoration of mankind to his original purpose, where he gives God glory in response to beholding God (faith) and regarding the works of the Lord. (2 Corinthians 3:18) Mankind's fundamental problem since the Fall is idolatry, where man and his works replace God and His works as the consuming focus of life. God initiates restoration: the accumulated sin debt of man is paid for and satisfied in Christ on the cross, and the wages of man's works, all tainted by sin, are paid in full. (Romans 6:23) Repudiation of the old man and his works, coupled with faith in God, is essential for salvation. Consequently, "repentance from dead works" and "faith toward God," ("repent and believe the gospel") are the first two foundational principles of Christianity. (Hebrews 6:1) Christ and His works progressively become the focus of life in Christian sanctification, replacing the idolatrous focus on man and his works. The Biblical fool, fixated on himself and his dead works, suppresses and exchanges the truth of God for a lie. (Romans 1:18-23) He rejects his God-given purpose of reflecting the glory of God while delighting in God and His works. The fool instead finds purpose in pursuing his own glory and ends, shaped entirely by his idolatrous fixation on himself. Perpetual rejection of the knowledge of God and His gracious offer of redemption in Christ leads to "eternal destruction." Christ, on his return, will deal out "retribution to those who do not know God and to those who do not obey the gospel of our Lord Jesus." (2 Thessalonians 1:8-9) The Biblical fool then is ultimately held accountable for his WILLFUL ignorance and rejection of the gospel.
Omission of the Great Commission Makes a Dull Christian
This episode initially drives home the central point of the previous lesson, that response to the Great Commission mandate is a matter of obedience, not feelings. And it is comparable to growth in many Christian disciplines, in which "feeling" dividends are not immediately realized but nevertheless accumulate with a lifestyle of obedience. This episode paints the stark contrast of an obedient disciple of Christ, making the most of every evangelistic opportunity, with the mediocre Christian life that never responds to the evangelistic call. In the case of the latter, a sub-standard Christian life sets in after prolonged disobedience to the Great Commission. The love of God poured out in the heart of the believer is imprisoned within oneself or family, and the unconditional love of God pleading with the world "be ye reconciled to Christ" withers away in solitary confinement. It is always technically present, but the indwelling Spirit is grieved that the UNCONDITIONAL love that defines Him is at best extended to cellmates. The disciple obedient to the Great Commission, by contrast, experiences greater degrees of the divine zoe life. Disciplined to follow the Spirit's promptings in leading others to Christ, he is constantly being strengthened with power in the inner man, rooting and grounding him in the agape love that he readily extends to unbelievers. (Ephesians 3:16-19) The supernatural mission of Christ IS his mission, and Christ's joy (and the angels) becomes his when he assists in bringing sinners to repentance. The zoe life characterized by obedience in making disciples becomes LIFE itself.
My Kingdom is Not of this World
This episode initially addresses the question based on Christ's interaction with Pilate in John 18:36 and John 19:11. Based on the other worldly nature of His kingdom, Christ told Pilate that his disciples didn't need to fight to protect Him. His kingdom would advance, and worldly "encouragement" or opposition is simply not a factor. Even though Christ acknowledged Pilate's DELEGATED authority in John 19:11, He doesn't make His kingdom "dependent" on Pilate's benevolent or adverse participation. Christ is crucified because He chose to lay His life down, and the kingdom of Christ is not beholden to Pilate, and by extension ANY KINGDOM of this world. The late John McArthur concluded the same, even claiming that "Christian nationalism doesn't exist." The episode concludes with a brief analysis of Matthew 28:18-19, whereby Christians are called to respond to the universal authority of Christ by making disciples from all the nations. Christ's dealings with Pilate and His subsequent instructions in the Great Commission reveal how believers are to interact with nation-states as we make individual disciples for Christ.
The KJV: Just the Bible, Ditch the Commentary
This episode initially addresses the challenge of literal word-for word translations of the Bible. Literal word-for-word translations don't always convey connotations and nuances behind the words themselves. For this reason, students of the Word should ideally use both literal translations and thought-to-thought translations. The episode also addresses King James' instruction that the KJV include no marginal notes outside of explanatory notes on the Greek and Hebrew. This requirement was obviously a swipe at the Geneva Bible, which had lots of antimonarchical and anti-ecclesiastical comments. King James went so far as to ban the Geneva Bible in 1616. James was nevertheless fair with Puritans (who had produced the Geneva Bible), including them on the translation committees so that the KJV was NOT a sectarian "establishment" translation of the Scriptures. By 1660 the KJV eclipsed the Geneva Bible in popularity, and for the next 200 years quoting from the Bible presupposed the KJV.
The preferment of “church” to “congregation” in the KJV
This episode addresses the translation of "ekklesia" in the KJV into "church" in Matthew 16:18. King James, who was understandably partial to the "established" Church of England which he led, insisted that translators use the word "church" instead of "congregation." The dispute is less over the literal meaning of "ekklesia" than over the connotations of the word in seventeenth century England. Both "church" and "congregation" accurately convey the meaning of "ekklesia," which literally means "those called out of." Yet one connotation of "church," which is still true today, points to the building and the establishment behind the structure. "Organized religion" embodies this connotation, on top of the literal meaning. James, who headed the established Church of England, insisted that "church" be the word translated from "ekklesia." Significantly, 4 previous English translations used the word "congregation," including the Great Bible and the Bishop's Bible. Ironically, the Geneva Bible, produced by Marian exiles who most resisted the "established" church, opted for "church" over "congregation, " largely in deference to John Calvin's high ecclesiology.
Not “Knowing” Means You’re not Growing
Going deeper into the "constitution" of 1 and 2 Peter, this episode highlights how "true knowledge" or "experiential knowledge" is the goal of the Christian life, NOT the forgiveness of sins. What unlocks the divine power giving everything related to life and godliness? It's the "true knowledge of the One who called us by His own glory and excellence." (2 Pet. 1:3) Very interesting is that Peter concludes that those who excel in applying several moral qualities are "fruitful in the TRUE KNOWLEDGE of our Lord Jesus Christ."(v. 8) The measure then of Christian maturity is growth in the knowledge of God where we partake of God's moral attributes. (v. 4) He who lacks this growth is "blind and short-sighted," for he lacks the "true knowledge" of God. The episode closes with the obvious question: do we really want the true knowledge of God?
“Let the King of Glory Come in!”
This episode fundamentally describes all of redeemed mankind's purpose, in light of the end of creation and the heavenly hosts. Ecclesiastes 3:11 states that God has placed eternity in the heart of man so that God's works cannot be known from beginning to end. Man is called to uncover God's works and give Him glory, and this is precisely what we will be doing for all eternity. The angels are presently declaring that the whole earth is full of God's glory. The created order is full of God's glory, and that order of beings with the capacity to perceive and honor that glory are doing just that. This larger narrative, of course, highlights the one creature that seems oblivious to the glory of God, fallen man, who has exchanged God's glory for an idolatrous image (Rom. 3:23). The purpose of salvation should be seen through this narrative, that God would remake mankind for the purposes of glorifying God as he uncovers God and His works for all eternity, giving Him glory. The redemption of the created order should also be see through this glory narrative, which is presently groaning "for the freedom of the glory of the children of God." (Rom. 8:21) Both creation and mankind's hope rests completely on the work of "the king of glory," the Lord Jesus Christ. "Lift up your heads, O gates..that the King of glory may come in!" (Psalm 24:9)