Enjoying God Blog

So, I want to talk a moment about hell. That’s right, hell. Let’s pause for a moment and give thanks that those who know and love Jesus “will not be hurt by the second death” (Rev. 2:11). This promise is found in our Lord’s letter to the church in Smyrna (Rev. 2:8-11) and calls for our careful examination. Continue reading...

So, I want to talk a moment about hell. That’s right, hell. Let’s pause for a moment and give thanks that those who know and love Jesus “will not be hurt by the second death” (Rev. 2:11). This promise is found in our Lord’s letter to the church in Smyrna (Rev. 2:8-11) and calls for our careful examination.

The “second death” is mentioned three other times in Revelation, each of which reinforces the fact that this is Jesus’ (and John’s) way of referring to eternal punishment in the lake of fire. We read in Revelation 20:6, “Blessed and holy is the one who shares in the first resurrection! Over such the second death has no power, but they will be priests of God and of Christ, and they will reign with him for a thousand years.” Later in the same chapter (20:14), we are told that “Death and Hades were thrown into the lake of fire. This is the second death, the lake of fire.” Finally, in Revelation 21:8 we read, “But as for the cowardly, the faithless, the detestable, as for murderers, the sexually immoral, sorcerers, idolaters, and all liars, their portion will be in the lake that burns with fire and sulfur, which is the second death."

Clearly, then, the “second death” is the lake of fire, the place of eternal torment for those who do not know and love our Lord Jesus Christ. The “first death” would be physical death, the death that Jesus said some in Smyrna would suffer because

In his letter to the Christians in first-century Smyrna Jesus described the nature and extent of their suffering. It entailed at least four dimensions. First, they were in the throes of “tribulation” and “poverty” (Rev. 2:9). These are so inextricably linked in the experience of the Christians in Smyrna that I list them as one. Second, they were being slandered (2:9). Third, some of them were about to be imprisoned for their faith (2:10a). Fourth, some even faced martyrdom (2:10b). Continue reading...

In his letter to the Christians in first-century Smyrna Jesus described the nature and extent of their suffering. It entailed at least four dimensions. First, they were in the throes of “tribulation” and “poverty” (Rev. 2:9). These are so inextricably linked in the experience of the Christians in Smyrna that I list them as one. Second, they were being slandered (2:9). Third, some of them were about to be imprisoned for their faith (2:10a). Fourth, some even faced martyrdom (2:10b).

My immediate concern is with how the Smyrneans avoided disillusionment, or better still, how Jesus himself proposed that they remain faithful and utterly dependent on God. We know they resisted the temptation to fall into despair or bitterness, but how? Part of the answer is found in the opening words of Jesus in his letter to them. In particular, it’s found in how he is identified: “And to the angel of the church in Smyrna write: ‘The words of the first and the last, who died and came to life” (2:8).

This description of Jesus is taken from the portrayal of him in Revelation 1:18. But what possible difference could it make in their lives (or in ours) that Jesus is “the first and the last”? How does knowledge of that truth counteract the discombobulating

In previous installments of our 10 things you should know series we’ve been looking at the more important figures in the Protestant Reformation. Thus far we’ve examined the life and theology of both Martin Luther and John Calvin. Many are unfamiliar with the name of Zwingli, and yet he was a primary contributor to the emergence of reform in Switzerland. So, here are ten things you should know about his life and theology. Continue reading...

In previous installments of our 10 things you should know series we’ve been looking at the more important figures in the Protestant Reformation. Thus far we’ve examined the life and theology of both Martin Luther and John Calvin. Many are unfamiliar with the name of Zwingli, and yet he was a primary contributor to the emergence of reform in Switzerland. So, here are ten things you should know about his life and theology.

(1) Zwingli was born January 1, 1484, into a wealthy family (just seven weeks after Luther's birth), in Wildhaus, Toggenburg, in the eastern part of Switzerland. He began formal studies in Vienna (1500-02) and later studied at the University of Basel where he received his Bachelor of Arts (1504) and Master of Arts (1506) (Luther received his in 1502 and 1505 respectively).

(2) Zwingli was highly influenced by the Humanist tradition of Erasmus (a man with whom Luther engaged in a bitter theological fight). Erasmus was responsible for turning Zwingli to the study of the original text of Scripture. Zwingli's passion for the Word, apart from the medieval speculations of the scholastic tradition, is due in large measure to Erasmus' influence. Their friendship, however, was short-lived, as Zwingli's embrace of protestant theology turned him against the Catholic humanist.

(3) Zwingli celebrated his first Mass as a priest on Sept. 29

As I wrote in a previous post, Bridgeway Church is hosting a national conference October 5-7 of this year here in Oklahoma City, OK. If this is the first time you’ve heard of it, I encourage you to click on the ad at the top of this page and watch the video invitation.

This is the second article that provides information on the subject matter of each plenary session. I’ve asked Andrew Wilson to address the issue of healing. I can’t think of anyone more qualified to do so and I assure you that these are two sessions you don’t want to miss. Continue reading . . . 

As I wrote in a previous post, Bridgeway Church is hosting a national conference October 5-7 of this year here in Oklahoma City, OK. If this is the first time you’ve heard of it, I encourage you to click on the ad at the top of this page and watch the video invitation.

This is the second article that provides information on the subject matter of each plenary session. I’ve asked Andrew Wilson to address the issue of healing. I can’t think of anyone more qualified to do so and I assure you that these are two sessions you don’t want to miss.

Andrew Wilson / Plenary Session Two

“A Charismatic Theology of Healing: What? When? Where?”

Physical healing is often hugely controversial. Many Christians believe it happens for anyone who has enough faith, while other Christians are skeptical that it happens at all. Things are not made easier by the fact that some who see the most healing often have the least robust theology of it, and those with the most robust theology of it often see the least healing. Convergence between Word and Spirit requires a practice of healing that is unashamedly charismatic, and una

As you probably know by now, Bridgeway Church is hosting a national conference October 5-7 of this year here in Oklahoma City, OK. If this is the first time you’ve heard of it, I encourage you to click on the ad at the top of this page and watch the video invitation.

We are now beginning to make public the titles of the plenary sessions together with a brief description of what will be covered. Here are the two plenary sessions at which I will speak. Continue reading . . . 

As you probably know by now, Bridgeway Church is hosting a national conference October 5-7 of this year here in Oklahoma City, OK. If this is the first time you’ve heard of it, I encourage you to click on the ad at the top of this page and watch the video invitation.

We are now beginning to make public the titles of the plenary sessions together with a brief description of what will be covered. Here are the two plenary sessions at which I will speak.

Sam Storms / Plenary Session One

“Charismatic Evangelicalism: Charting a Course for the Convergence of Word and Spirit”

Charismatic renewal has reached a pivotal point in our day. On the one hand, many are falling prey to the false “gospel” of prosperity or the presumptuous claims of the Word of Faith movement. On the other, many are simply giving up, either fearful of fanatical excess or embarrassed by the charismatic sub-culture of sensationalism, triumphalism, and super-supernaturalism. Are these our only options? No. By carefully identifying both the strengths and weaknesses of charismatic renewal and holding rigorously to a biblically informed perspective on spiritual gifts and their power, there is hope for the church and the genuine convergence of Word and Spirit.

A while back I wrote an article on ten things you should know about the life and ministry of Martin Luther. This was followed by two posts on the life of John Calvin as well as his theology. So it only seems fitting that we should also devote an article to the theology of Martin Luther. Continue reading . . . 

A while back I wrote an article on ten things you should know about the life and ministry of Martin Luther. This was followed by two posts on the life of John Calvin as well as his theology. So it only seems fitting that we should also devote an article to the theology of Martin Luther.

(1) Luther was a strong advocate of the finality and sufficiency of Scripture as the authority by which all others should be judged. It was Luther's insistence on SOLA Scriptura, Scripture alone, that was crucial. Neither church fathers nor papal decrees nor ecclesiastical tradition nor church councils stood on a par with the authority of the Bible. This concept of Scripture has been misunderstood. Sola Scriptura is not meant to suggest that there is no other religious authority, but that there is no higher religious authority.

(2) Luther also believed in the complete inerrancy of the Bible: "It is impossible that Scripture should contradict itself; it only appears so to senseless and obstinate hypocrites" (WA, 9,356).

(3) Luther’s views on the biblical canon have been the focus of extensive debate. He evidently believed the epistle of James to be “an Epistle of straw,” for “it has nothing of the nature of the gospel about it.” He also had reservations about the canonicity of Hebrews, Jude, and Revelation. Luther basically operated with a “canon within the canon,” that is to say, the criterion by which he determined the usefulness of a biblical book was

Everyone is familiar with the indictment Jesus brings against the church in Ephesus concerning their fast fading love. “I have this against you,” said Jesus, “that you have abandoned the love you had at first” (Eph. 2:4). Continue reading . . . 

Everyone is familiar with the indictment Jesus brings against the church in Ephesus concerning their fast fading love. “I have this against you,” said Jesus, “that you have abandoned the love you had at first” (Eph. 2:4).

There’s no agreement among scholars of Revelation as to what “love” the Ephesians had “abandoned” (ESV) or “left” (NAS). The answer depends in part on how one understands and translates the word “first”. Does it mean “first” in terms of time or chronology? That is the view embraced by the ESV, as they render it, “you have abandoned the love you had at first.” The idea would be that this is a “love” they experienced immediately after their conversion and during the early days of their Christian life. Although the ESV rendering doesn’t require it, the implication would be that the “love” they had abandoned was brotherly love, love for other Christians in the church.

Others argue that this love was “first” in the sense that it is the most important love that anyone can experience, that is to say, it is that primary love for the Lord Jesus Christ that comes before or takes precedence over all other loves in terms of value. This view is suggested by the NAS which translates, “you have left your first love.” Surely, if the emphasis is on that “love” which is of preeminent importance, that “love” which must be pursued above all other loves, it is love for Jesus himsel

In an earlier article Andrew Wilson briefly defined open theism as “the idea that God does not exhaustively know the future, because the future is “’open’: what will happen tomorrow is not yet fully determined, but depends in part on the free decisions of God’s creatures.” Continue reading . . . 

By Andrew Wilson | Friday 5 May 2017

In an earlier article Andrew Wilson briefly defined open theism as “the idea that God does not exhaustively know the future, because the future is “’open’: what will happen tomorrow is not yet fully determined, but depends in part on the free decisions of God’s creatures.”

In the article below he provides a brief but incisive response to open theism.

Because of the controversy over open theism twenty years ago, there is a huge range of books and articles out there, both critiquing it and defending it. Greg Boyd’s website is a fount of free resources in defence; Crossway’s generosity means that in many ways the most significant critique, Beyond the Bounds: Open Theism and the Undermining of Biblical Christianity, is also free to download or read online. But when theological debates hit the person in the pew, there is a place for keeping things simple. So here are fourteen common sense objections to open theism, framed around thirteen words and one number. Here’s hoping they help.

Orthodoxy. Even the most sympathetic advocates of open theism admit that it is all-but-impossible to find in the first eighteen centuries of the Church’s history. (The Trinitarian heretic Faustus Socinus is the somewhat uncomfortable exception that proves the rule.) For those committed to historic orthodoxy, that is a massive problem—and the common open theist response, that we have only re

Last week we looked at ten things all of us should know about the life of John Calvin. Today we turn our attention to ten things concerning his theology. Our primary, but not exclusive, source for these truths about Calvin’s theology come from the Institutes of the Christian Religion, the first edition of which in 1536 contained only 6 chapters. The final edition of 1550 had 80 chapters. Continue reading . . . 

Last week we looked at ten things all of us should know about the life of John Calvin. Today we turn our attention to ten things concerning his theology. Our primary, but not exclusive, source for these truths about Calvin’s theology come from the Institutes of the Christian Religion, the first edition of which in 1536 contained only 6 chapters. The final edition of 1550 had 80 chapters.

(1) Calvin’s view on the knowledge of God and Scripture is foundational to everything else he believed. “No one,” says Calvin, “can look upon himself without immediately turning his thoughts to the contemplation of God” (I, 1.1). It is only through a realization of who and what we are that we come to know the same of God. It is only through the recognition of our own poverty that we see God’s riches. “Each of us must . . . be stung by the consciousness of his own unhappiness as to attain at least some knowledge of God” (I, 1.1.). Yet, on the other hand, “it is certain that man never achieves a clear knowledge of himself unless he has first looked upon God’s face, and then descends from contemplating him to scrutinize himself” (I, 1.2). That is to say, only by comparison with the divine and the infinite do we see ourselves to be truly human and finite: “As a consequence, we must infer that man is never sufficiently touched and affected by the awa