Category: Biblical Studies

In the Box: New Titles from Kregel & Moody

~ Bob Hayton ~ 1 Comment

“In the Box” posts highlight new books I’ve received in the mail.

I periodically showcase new titles that arrive at my doorstep in posts like this. Today’s post highlights two theology books. The first one is directed at a more popular level, while the second one has the academic reader in mind.

Paul vs. James

 
Paul vs. James: What We’ve Been Missing in the Faith and Works Debate by Chris Bruno (Moody Publishers)

Now this book has the best cover I’ve seen in a while. And the title is catching: Paul vs. James: What We’ve Been Missing in the Faith and Works Debate. On the back cover the book sets in juxtaposition these two statements: “One is justified by faith apart from works of the law” – Paul; “A person is justified by works and not by faith alone” – James. Christians at all stages of their spiritual growth have grappled with this apparent contradiction. I’m looking forward to reading how Chris Bruno clears up the matter. I am also drawn to this work since Chris Bruno has some fundamentalist roots (having taught at Northland and Cedarville) and now teaches at Bethlehem College and Seminary (founded by my former pastor John Piper). Look for my review of this title in the next month or two.

To learn more about this book, check out the product pages at the links below. You can purchase this book at Amazon, Christianbook.com, Westminster Bookstore, or direct from Moody Publishers.

Trinity without Hierarchy

 
Trinity without Hierarchy: Reclaiming Nicene Orthodoxy in Evangelical Theology edited by Michael F. Bird and Scott Harrower (Kregel Academic)

This book intrigues me because I have benefited from some of the authors who are critiqued in this work. Complementarian authors like Wayne Grudem and Bruce Ware have used the relationships between the persons of the Trinity (specifically the headship of the Father and subordination of the Son) in defense of their positions. (Complementarians defend the traditional view that husbands are the chief authority figure in marriage, fathers in the home, and only men should be elders or pastors in the church.) New to me is the term “eternal functional subordination (EFS)” which Grudem and others argue for. This book brings together both complementarian and egalitarian Evangelical scholars who together present a case from the Bible, historical theology and systematic theology to defend the historic orthodox view of the Trinity. The editors do not claim that Grudem and Ware are heretics, they go out of their way to appreciate “Wayne Grudem’s [clear and persuasive] description of the deity of Christ” and “Bruce Ware’s [effective and forceful] refutation of Open Theism” (p. 12). But they deny that Grudem, Ware and others are “at liberty to dispense with eternal generation, nor to substitute roles of authority for Nicene terms for articulating the relationships between the divine persons” (p. 13). I am merely an observer of the debate at this point and look forward to digging in and learning more. Expect my review in a few months.

To learn more about this book or to pick up your own copy, check out the book’s product page at the following sites: Amazon, Christianbook.com, or direct from Kregel Academic.

Disclaimer: My thanks go out to both Moody Publishers and Kregel Academic for review copies of these titles.

“Confronting Old Testament Controversies” by Tremper Longman III

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Since at least the time of the Enlightenment, it has been fashionable to subject the Bible to criticism and judge it outdated and inferior to the wisdom of the age. In the last several decades, critics have used an increasingly shrill voice that was rare in previous generations. The Bible is denounced as not only inferior but evil. It runs contrary to the sexual ethics of the day. Science has freed us from a savage need for a deity. “God is not good,” the new atheists declare. And within evangelicalism, the Church is giving ground. Evangelicals are for the first time openly siding with the higher critical views espoused by liberal theologians on such matters as denying the historicity of the Exodus, seeing Genesis 1-11 as myth, and disagreeing with the violence condoned by the Old Testament God (who is claimed to be inferior than the New Testament presentation of Jesus). Some evangelical leaders are even pressing for a reinterpretation of Scripture when it comes to homosexuality.

It is against this backdrop that Dr. Tremper Longman III offers his mature reflections in Confronting Old Testament Controversies: Pressing Questions about Evolution, Sexuality, History, and Violence published by Baker Books (2019). In this important book, Longman helps the reader engage with each controversy as he traces out what the Bible says and weighs that against what both those inside and outside evangelicalism are saying. He deals with each question from a confessional standpoint and yet resists an approach that demonizes “opponents” or sees everything as a simple black-and-white matter. He is not afraid to ruffle feathers and take on the errant views of others (even his friends), but he prizes a charitable and irenic discussion that respects those who conclude differently. Personally, Longman has experienced loss of academic positions over his views (as he recounts in chapter 1) and you can tell from reading this that he has thought long and hard over these very challenging questions facing the Church today.

I will be honest, going into this book I wasn’t sure exactly where Longman was going to conclude. I agreed with him that these are the four most pressing questions surrounding the Old Testament today, yet I knew he was friends with Peter Enns who had been dismissed from Westminster Theological Seminary over his questionable views. I had also read Enns’ eye-brow raising The Evolution of Adam and was concerned with his denial of the historicity of the Exodus and dangerous views about how to understand Adam and Eve and the Fall. So when I picked up Longman, I had some reservations.

In an earlier post about this book I said, “The questions are the right questions: I am hoping Longman will give some solid answers.” I can now say that Longman literally blew me away. I appreciated his candor and forth-right treatment of each issue. Having read a lot on the creation/evolution question, and some on the other topics, I greatly benefited from Longman’s approach of unpacking what other evangelical authors are saying and interacting with them. He distanced himself from Enns on both the Fall and the historicity of the Exodus. He discussed John Walton’s views on divine violence (another friend of Longman’s whom I’ve read extensively with both appreciation and some consternation). Walton’s book The Lost World of the Canaanite Conquest presents some novel approaches to viewing violence in the Old Testament, and Longman interacted gracefully and helpfully with that approach (ultimately rejecting it). Longman’s conclusions in some respects are tentative and there are some areas where I may not completely agree with him (or wish he was perhaps more forceful), but the breadth of scope and the path that is taken in handling each issue is unmatched. I am certain his book will be a benefit to those who are being confronted with these questions. He will help you in your own grappling with these issues.

On the evolution question, Longman sides with the BioLogos position on evolution that the Bible is not directly addressing that subject, and that believers can affirm this as a mechanism used by God in creation. After discussing Genesis 1-2 and other creation accounts (Psalm 74, Proverbs 8:22-31, and Job 38:8-11) he concludes:

[W]e have… seen that the most natural reading recognizes the use of figurative language and the interaction with ancient Near Eastern creation accounts. There is no reason we should expect the Bible to provide us with a factual report of the process of creation, and it is a grave mistake to treat the opening chapters of the Bible as such a report. (p. 48)

He goes on to raise a concern over those “in the Christian community who suggest that the theory of evolution is in crisis”. They are “misleading their audiences” (p. 58). He continues:

To try to deny evolution because one is trying to defend the Bible is unnecessary because the Bible is not at odds with evolution. To do so in light of the overwhelming evidence in favor of evolution is putting an unnecessary obstacle to faith. (p. 59)

The natural questions that evangelicals have concerning original sin, the image of God and the historicity of Adam are carefully addressed and he takes pains to clarify his position:

Interpretations that assert that human beings created in the image of God were never morally innocent, or state that the sinfulness of human beings is an inherent trait of humanity rather than the result of human rebellion against God (thus denying a historical fall), do not take the biblical account seriously, denying an essential theological teaching of the Bible. (p. 64-65 – he sites Enns’ Evolution of Adam as one example of such interpretations).

His discussion on this question is the clearest I’ve read, and yet I still have reservations and questions. He points out the absence of the concept of “original sin” (as an inheriting of a sin nature) in the Old Testament (p. 66) and ultimately rejects the Augustinian “‘inheritance’ model (that we inherit sin from Adam like a genetic disease)” noting that “there are other ways to account for our relationship to Adam’s first sin” (p. 71, 72). He maintains that the Fall is a historical reality (p. 69), however, and affirms that “Adam and Eve’s… sin so disrupted the cosmic and social order that it is not possible for those who come after them… not to sin” (p. 72).

On the evolution question, Longman agrees with the evangelicals who are abandoning the once widely-held view of young-earth creationism (I should point out, however, that he looks to B.B. Warfield and other early evangelicals as supporting his own view). On the next three topics, though, Longman speaks for conservatism and resists a call to abandon the historic evangelical position. He holds to the essential historicity of the Bible’s narrative accounts (such as the Exodus), he upholds the Old Testament’s claim that God uses violence in His dealings with humanity, and he defends the universal witness of Christianity that considers homosexual acts as a perversion of God’s good creation design.

On each of the issues above, Longman interacts with real evangelical authors and their actual positions on these matters. He appreciates the motivations (in some cases) behind said positions, but unpacks the Scriptural witness that compels him to stay where he is. His discussion of divine violence as an important theme in both the Old and New Testaments is helpful and yet he ultimately has no satisfying answer but bows to God’s sovereignty. His thoughts on historicity are encouraging, and his charity with respect to the homosexual problem is exemplary. He does think change is needed in how we think of and interact with homosexuals, but ultimately the Bible forbids homosexual practice.

This book is not the be-all-end-all volume with regard to these matters. Nor is it presented as the “final answer” to all your questions. Instead it stands as a model of charitable Christian dialogue on important matters — and it represents an effective and helpful answer to those who take such controversial points as opportunities to abandon Christianity altogether. I cannot recommend the book highly enough. These are the questions worth asking, and better answers will be hard to find.

Learn more about the book by reading the interview of the author included here, or check out this message where Longman addresses the same themes covered in the book. You can also find more in the book detail pages listed at the end of this post.

Blurbs:
“The Old Testament is full of difficult and controversial passages. These are often read without consideration of their original, ancient cultural contexts. Dr. Tremper Longman has tackled four of the most controversial topics: evolution, history, violence, and sexuality. Rather than settling for simplistic explanations that will not hold up under genuine scrutiny, Longman has brought many years of study and scholarship to bear on these problems. In a truly marvelous way, he explains these very complex issues with a clarity that will enhance readers’ comprehension. Far from being a mere Christian apology, this book wrestles with the real issues and sheds light that brings about a full engagement. It is a pleasure to recommend this very significant volume.”
—K. Lawson Younger Jr., professor of Old Testament, Semitic languages, and ancient Near Eastern history, Trinity Evangelical Divinity School

“Fools rush in where wise men fear to tread, but Tremper Longman is no fool. This book covers ground on which people can make fools of themselves, but he has been thinking for decades about the questions he discusses here. He has stayed abreast of changing views among evangelicals and knows how to keep reflecting on issues without giving up ground when he knows one needs to stand firm. if you want not-too-conservative and not-too-liberal answers to the questions he raises, you will find them here.”
—John Goldingay, David Allan Hubbard Professor Emeritus of Old Testament, Fuller Theological Seminary

“In this book Tremper Longman III is courageous, clear, charitable, and confessional. He is courageous in tackling subjects that arouse intense controversy as well as baffled distress. Any time I teach the Old Testament, someone will raise one or another of these issues. Longman writes with pleasurable clarity, making his deep scholarship available with lightness and warmth. His disagreements with other scholars, including evangelical friends, are expressed with respect and without vitriol. Above all he writes out of clear evangelical conviction on the inspiration, trustworthiness, and moral authority of the canon of Scripture. This book will be a blessing and resource for those wrestling with these contentious issues in honesty and faith.”
—Christopher J. H. Wright, Langham Partnership; author of Old Testament Ethics for the People of God and Knowing Jesus Through the Old Testament

Where to Buy:
Pick up a copy of this book at any of the following online retailers: ChristianBook.com, Amazon.com, or direct from Baker Books.

Disclaimer:
This book was provided by the publisher. The reviewer was under no obligation to offer a positive review.

In the Box: New Titles from Hendrickson & IVP

~ Bob Hayton ~ Leave a comment

“In the Box” posts highlight new books I’ve received in the mail.

I periodically showcase new titles that arrive at my doorstep in posts like this. Today’s post highlights two books that will be of special interest to those interested in Reformed theology. The other book will be appreciated by those who know Koine Greek and Hebrew. So this is a post for armchair theology geeks like me!

The Sacrifice of Praise by Herman Bavinck, translated and edited by Cameron Clausing & Gregory Parker Jr. (Hendrickson)

Bavinck is a Dutch Reformed theologian who died about one hundred years ago. This book is an updated English translation of the Dutch original. I believe it is taken from exhortations given at communion and stresses the importance of a public confession of faith. It comes with recommendations from Kevin DeYoung, Carl Trueman, David F. Wells and others. I’m looking forward to interacting with Bavinck directly thanks to this handy little volume.

To learn more about this book, check out the product page at Hendrickson. This book is currently 50% off at Westminster Bookstore (now through June 4, 2019). You can purchase this book at Amazon, Christianbook.com, Westminster Bookstore, or direct from Hendrickson Publishers.

The Complete Hebrew-Greek Bible (Hendrickson)

I love the idea of the Greek and Hebrew together in one volume and this volume provides this handy feature. The text is somewhat dated however. The Greek text is Brooke Foss Westcott’s and Fenton John Anthony Hort’s ground-breaking work from 1881. The critical study of the Greek text has progressed since their day however. This is reflected in a helpful apparatus that compares Robinson Pierpont and Nestle Aland’s texts with Westcott and Hort’s. The Hebrew text is Biblia Hebraica Leningradensia (BHL) and not the current standard BHS text. But there are helpful appendices that discuss the Hebrew text (the work of professor Aron Dotan). I am eager to dive in and see how helpful the tools are that accompany this text as I plan on reviewing this work in the near future.

To learn more about this volume, check out the book’s product page at Amazon, Christianbook.com, or direct from Hendrickson Publishers.

The Reformation and the Irrepressible Word of God: Interpretation, Theology, and Practice edited by Scott M. Manetsch (IVP Academic)

This book is a collection of essays offered in celebration of the 500th anniversary of the Protestant Reformation. Contributions come from such authors as Michael Haykin, Kevin DeYoung, Michael Horton, and Timothy George. The focus is on the Word of God and the essays “consider historical, hermeneutical, theological, and practical issues regarding the Bible” (quote from the publisher’s description). The title of Haykin’s chapter has me especially intrigued: “‘Meat, Not Strawberries’: Hugh Latimer and Biblical Preaching in the English Reformation.” I look forward to delving into this title sometime this summer.

To learn more about this book, check out the product page at IVP Academic. This book is currently 50% off at Westminster Bookstore (now through June 4, 2019). You can purchase this book at Amazon, Christianbook.com, Westminster Bookstore, or direct from IVP Academic.

Disclaimer: My thanks go out to both Hendrickson Publishers and IVP for review copies of these titles.

In the Box: New Titles from New Growth Press & IVP

~ Bob Hayton ~ Leave a comment

“In the Box” posts highlight new books I’ve received in the mail.

I periodically showcase new titles that arrive at my doorstep in posts like this. Today’s post highlights two books that I am eager to read. One is an award-winning book to help both parents and youth ministers in reaching teens, and another is a biblical theology of the book of Revelation.

Alongside: Loving Teenagers with the Gospel by Drew Hill (New Growth Press)

This book stands out, both for its content and flashy design. As a parent of three teenagers I am motivated by the subject matter. And once I heard that this book was selected as a finalist for the ECPA Christian Book Award, I knew I wanted to get my hands on a copy and feature it here on my blog. I look forward to interacting more with this book in the near future.

To learn more about this book, you can watch the book trailer, or visit www.AlongsideTeenagers.com. You can purchase this book, by checking out the book’s product page at Amazon, Christianbook.com, Westminster Bookstore, or direct from New Growth Press.

All Things New: Revelation as Canonical Capstone by Brian J. Tabb (IVP Academic)

This book intrigued me in part because I know the author (sort of). I took a class on Hebrew that he co-taught several years ago at The Bethlehem Institute (before it became Bethlehem College and Seminary). Brian Tabb now has a PhD from London School of Theology and is academic dean and associate professor of Biblical Studies at Bethlehem. Beyond my brief connection with the author, this book appeals to me on its own merit. It approaches Revelation as a capstone of the canon, and is in IVP’s excellent New Studies in Biblical Theology series. I love reading biblical theology and am looking forward to digging in to this promising book.

To learn more about this title, check out the book’s product page at Amazon, Christianbook.com, Westminster Bookstore, or IVP Academic.

Disclaimer: My thanks go out to both New Growth Press and IVP for review copies of these titles.

Mining the Archives: Good Friday, The Day the Moon Turned to Blood

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From time to time, I’ll be mining the archives around here. I’m digging up my blog’s best posts from the past. I hope these reruns will still serve my readers.

Today’s post was originally published April 6, 2012.

This post is long but especially appropriate for today (Good Friday). I have taken the liberty of slightly editing the original post.

Today is Good Friday. We celebrate the death of our Lord and Savior, Jesus Christ today. When we think back to all that happened on Good Friday, we of course focus on Jesus’ becoming the “propitiation for our sins” (1 John 2:2).

But I want you to also think about all the signs and wonders which were on display that day. The sky turned dark, there was an earthquake and many who were dead came back to life. The veil of the Temple ripped from the top down. And on top of all of this, the weeks leading up to Jesus’ death were filled with all the talk of his many miracles including the raising of Lazarus from the dead.

Peter’s Sermon at Pentectost

Keep these signs and wonders in view as you look at Acts 2 with me, as Peter tries to explain another miraculous event – the mighty, rushing wind, tongues of fire, and the miraculous speech that enabled the 120 who were gathered in the upper room to tell the Good News to people of a multitude of languages, who all heard the Gospel in their native tongue.

For these people are not drunk, as you suppose, since it is only the third hour of the day. But this is what was uttered through the prophet Joel:

“And in the last days it shall be, God declares, that I will pour out my Spirit on all flesh, and your sons and your daughters shall prophesy, and your young men shall see visions, and your old men shall dream dreams; even on my male servants and female servants in those days I will pour out my Spirit, and they shall prophesy. And I will show wonders in the heavens above and signs on the earth below, blood, and fire, and vapor of smoke; the sun shall be turned to darkness and the moon to blood, before the day of the Lord comes, the great and magnificent day. And it shall come to pass that everyone who calls upon the name of the Lord shall be saved.” [quoted from Joel 2:28-32]

Men of Israel, hear these words: Jesus of Nazareth, a man attested to you by God with mighty works and wonders and signs that God did through him in your midst, as you yourselves know—this Jesus, delivered up according to the definite plan and foreknowledge of God, you crucified and killed by the hands of lawless men. God raised him up, loosing the pangs of death, because it was not possible for him to be held by it….

This Jesus God raised up, and of that we all are witnesses. Being therefore exalted at the right hand of God, and having received from the Father the promise of the Holy Spirit, he has poured out this that you yourselves are seeing and hearing. (Acts 2:15-24, 32-33)

Put in this light, you can see what Peter is doing. He’s comparing both the signs and wonders that were seen on Pentecost with the larger story of all that was seen surrounding Jesus – and all of this is the fulfillment of Joel’s prophesy, which Peter quotes. We have the men and women speaking in tongues (the first part of Joel’s prophecy), and we have a darkened sky and other wonders (the second part). Peter is making a point that the “last days” have now come. He adds the words “last days” to Joel’s prophecy for this very reason (Joel has “and afterward”). The “signs of the times” as it were, were already being seen – and Peter felt like he was living with the “day of the Lord” in the near future.

Some object to this view of Peter’s sermon in Acts 2. They claim that Peter was just making an anlogy with Joel 2 to the current situation. Others claim that just the first part was being fulfilled, not the heavenly signs – which would obviously be in the future tribulation period. I won’t delve into all the arguments, but suffice it to say that the view that the New Testament authors understood the “last days” to have begun is quite strong and is attested to throughout the New Testament (see 1 Cor. 10:11, Heb. 1:2, 1 Pet. 1:20, 1 John 2:18).

Going back to Acts 2 now, let me quote from a book I’ve been reading: 40 Questions About the End Times by Eckhard Schnabel (Kregel, 2012):

The connections of the “wonders” and “signs” of Joel’s prophecy with Jesus’ ministry and death provide the basis for Peter’s subsequent arguments concerning the status and the significance of Jesus. The reference to the “last days” establishes how Peter reads the prophets: God has begun to fulfill his promises; the last days have arrived with Jesus’ ministry, death, resurrection, and ascension, and his bestowal of the Spirit. (pg. 21-22)

I agree with Schnabel’s conclusion, but I was especially intrigued with another point he made, almost in passing, in this chapter.

The Moon Turned to Blood

The suggestion that Acts 2:19 refers to a lunar eclipse during which the moon assumes a dull, red color, which was visible in Jerusalem at Passover in A.D. 33, is intriguing; however, it requires a later date for Jesus’ crucifixion, which is more plausibly dated in the year A.D. 30. (pg. 20)

Ever since I read Harold Hoehner’s Chronological Aspects of the Life of Christ (Zondervan, 1978), I have held to a Friday crucifixion and to April 3, A.D. 33 as the most likely date for Jesus’ death. This view, that A.D. 33 to be the most likely year of Christ’s death and resurrection, is commonly held by a wide number of evangelical scholars. So I was not put off by Schnabel’s preference for A.D. 30. Instead I was very much intrigued by his reference to the moon turning to blood being explained by a lunar eclipse.

I must be honest in admitting that while I have understood Peter to be saying Joel 2 is fulfilled, I was thinking the literal fulfillment focused on the Pentecost event not on the darkening of the sun at Christ’s death. Or at least I hadn’t thought very much about this. So I was eager to read the paper that Schnabel cited which dealt with this lunar eclipse. I was happy to find that the paper is freely available online. It is titled, “The Jewish Calendar, a Lunar Eclipse and the Date of Christ’s Crucifixion” by Colin J. Humphreys and W. Graeme Waddington (Tyndale Bulletin 43, 1992).

I encourage you to read the entire paper (available here), but for my purposes I will excerpt the chief evidence presented for understanding a lunar eclipse to be in view with the prophecy that the moon would turn to blood.

Evidence from Early Christian Writings

In addition to quoting from the apocryphal “Report of Pilate”, the authors of the paper cite Cyril of Alexandria (A.D. 412) as evidence:

The so-called ‘Report of Pilate’, a New Testament apocryphal fragment states, ‘Jesus was delivered to him by Herod, Archelaus, Philip, Annas, Caiphas, and all the people. At his Crucifixion the sun was darkened; the stars appeared and in all the world people lighted lamps from the sixth hour till evening; the moon appeared like blood’. [No matter the authenticity of this later document,] there must have been a tradition that at the Crucifixion the moon appeared like blood….

Further evidence is provided by Cyril of Alexandria, the orthodox Patriarch of Alexandria in AD 412. After stating that there was darkness at the Crucifixion he adds, ‘Something unusual occurred about the circular rotation of the moon so that it even seemed to be turned into blood’, and notes that the prophet Joel foretold such signs. (pg. 342)

The Technical Nature of the Phrase “Moon Turned to Blood”:

The moon turning to blood is a graphic description of a lunar eclipse. The reason an eclipsed moon appears blood-red is well known and the effect has been well documented. Even though during an eclipse the moon is geometrically in the earth’s shadow, some sunlight still reaches it by the refraction of light passing through the earth’s atmosphere. The light reaching the moon is red since scattering by air molecules and very small particles along its long path through the atmosphere preferentially removes the blue end of the spectrum. The phrase ‘moon turned to blood’ has been used by writers and historians to describe lunar eclipses for many centuries, and the expression dates back to at least 300 BC….

In the medieval European annals compiled by G.H. Pertz there are so many lunar eclipses described by ‘the moon turned to blood’ that the phrase appears to be used as a standard description. (pg. 343-344)

For additional corroboration, see the picture at the top of this post (taken from this article about a lunar eclipse in Brooklyn from 12/21/10). In that article, the moon is described as going “dark red” — very similar to the “blood red” description of the medieval era.

Conclusion

On this point, the authors put forth the following conclusion:

There is therefore strong evidence that when Peter, the ‘Report of Pilate’, and Cyril of Alexandria refer to the moon turning to blood on the evening of the Crucifixion, they were describing a lunar eclipse. It is surprising that this deduction does not appear to have been made before, although F.F. Bruce almost reaches this conclusion. He states, with reference to Peter’s Pentecost speech, ‘It was little more than seven weeks since the people in Jerusalem had indeed seen the sun turned into darkness, during the early afternoon of the day of our Lord’s Crucifixion. And on the same afternoon the paschal full moon may well have appeared blood-red in the sky in consequence of that preternatural gloom’. Presumably Bruce and other commentators have not been aware that a blood-red moon is a well-documented description of a lunar eclipse. (pg. 344)

The paper goes on to document how there was only one lunar eclipse that would have been visible from Jerusalem during the Passover in any of the years that are possible dates for his death. That eclipse is dated to Friday, April 3, A.D. 33 – the most likely date of the crucifixion.

This study has forced me to see the Crucifixion anew — to realize what a world-shattering event it really was! The death of Christ and His resurrection marked the end of the old age and the beginning of a new one. And miraculous signs in the heavens and on earth all attest to the prophetic undertones of what is happening. This also should serve to wake us up to the importance of the Cross of Christ and the Empty Tomb. The Gospel of Christ really is world-shattering. The realities we are sharing through the indwelling Spirit and our present realization of the blessings of the Gospel are all a brand new experience which is a foretaste of even greater things to come!

We are living in the last days and Jesus’ return draws near. May we live soberly and righteously in light of all that Christ has done for us. And may we not forget that the power of His resurrection has been given to us — we can live lives that testify to the glory of the age to come.

UPDATE: You can read my review of 40 Questions About the End Times here.