What Does ‘Unequally Yoked’ Mean in 2 Corinthians 6?

By / Jul 1

The Question

In the thirteen chapters of Second Corinthians, Paul exhorts the Church in Corinth with an epistle laced with beauty and glory. In these chapters, the apostle articulates the “God of all comfort” who turns the world upside-down by demonstrating that true power is found in weakness as He reconciles a sinful people to Himself and commissions them with a message of reconciliation.

While the letter is riddled with beauty, it is not without its perplexing passages. One of the chief culprits is 2 Corinthians 6:14, where Paul states, “Do not be unequally yoked with unbelievers.” He followed this imperative with a series of five questions used to draw a contrast, saying,

“For what partnership has righteousness with lawlessness?
Or what fellowship has light with darkness?
What accord has Christ with Belial?
Or what portion does a believer share with an unbeliever?
What agreement has the temple of God with idols?”

Opinions proliferate about what it means to be unequally yoked. Does it pertain to marrying or dating non-believers? Is Paul thinking of business partnerships? Is it in reference to spiritual matters only, or does he also have social factors in mind? What does Paul have in mind when he exhorts believers to not be unequally yoked?

Paul’s Imagery

Paul builds his command on a stark piece of imagery. The image of a yoke draws to the mind an agricultural and farming metaphor. Those hearers with an agrarian background, or those familiar with the Pentateuch, would not have found this language surprising, as Deuteronomy 22:10 states, “You shall not plow with an ox and a donkey together.”

What Paul and Deuteronomy 22 are concerned with here is an imbalance in power and purpose. One can easily imagine the futility of pairing an ox and a donkey under the same yoke which would inseparably link their movements and efforts. The ox, due to sheer strength and size would overpower the weaker animal, leaving the field unevenly plowed, or worse.

What Paul and Deuteronomy 22 are concerned with here is an imbalance in power and purpose.

Paul picks up on this language and goes beyond agricultural realities to say that when two parties with different passions and purposes try to operate while being yoked together—it’s a recipe for disaster.

What the Image Means

So, then, what does Paul have in mind when using the yoke imagery with unbelievers? Arguably, the most popular move to make with this passage is to interpret it as a prohibition regarding a single issue, such as marrying an unbeliever. However, John Calvin correctly denounces this interpretation, saying “Many are of opinion that he [Paul] speaks of marriage, but the context clearly shows that they are mistaken.” Calvin continues, “When, therefore, he prohibits us from having partnership with unbelievers in drawing the same yoke, he means simply this, that we should have no fellowship with them in their pollution.” The Reformer summarizes his view, saying that “to be yoked with unbelievers mean nothing less than to have fellowship with the unfruitful works of darkness, and to hold out the hand to them in token of agreement.”

I would agree with Calvin that Paul’s primary means of application for 2 Corinthians 6:14 is not pertaining strictly to marriages. Nor should we interpret it as banning other singular concepts like business ventures, friendships, and the like. Rather, we should understand Paul’s instruction—as Calvin did—as a prohibition to partake in idolatrous and ungodly living and worship that is contrary to the gospel of Jesus Christ and forsaking any partnerships that would encourage such evil.

Why This Interpretation Fits the Context

Calvin’s understanding of the passage seems to do justice to the context of Paul’s discourse better than a strict singular application. In 2 Corinthians, Paul is largely dealing with a disobedient church—the Corinthians—who are tempted to follow the “super-apostles” instead of Paul. This church is prone to look towards worldly means of success as validation for an authentic ministry and Paul defends his apostleship and ministry while demonstrating that, in the Christian life, weakness is the way. Moreover, Chapter six is sandwiched between Paul’s call to the Corinthians to be ambassadors on behalf of Christ and another defense of his ministry. A section dealing exclusively with marriage to non-believers would be an aside having little to do with the surrounding context.

Therefore, a strict singular interpretation of the prohibition would seem to violate the context of Paul’s instruction toward the Corinthians and needlessly interject an imperative that is largely off-topic from the important correction he’s been giving these believers.

What seems more plausible is that Paul is concerned that the Corinthian church is eager to partner with whatever apostle or teaching that seems to give them cultural esteem. The Corinthians desired vain success and worldly gain, if yoking themselves to a non-believing partner could deliver this promise, the Corinthians were interested.

This is an important imperative for us to understand today as this particular temptation in not dead. In hopes of relevance, cultural capitulation, doctrinal appeasement, or worse, it is easy for Christ’s church today to consider yoking herself to those that would lead her astray.

So, while not marrying an unbeliever or potentially straying from an unbiblical business venture might be proper deductions of wisdom from this text, the Church needs to be aware of the broader application of Paul’s instruction. No cultural, numerical, or relevancy gains are worth surrendering our Biblical conviction or gospel proclamations.

Christ’s Yoke

Finally, this passage should take our eyes to Christ, as all Scripture does. For the imagery of “yoke” calls us to remember the one who stated, “Come to me, all who labor and are heavy laden, and I will give you rest. Take my yoke upon you, and learn from me, for I am gentle and lowly in heart, and you will find rest for your souls. For my yoke is easy, and my burden is light.”

At the end of all things, may we be found not yoked to idols but to Christ.

At the end of all things, may we be found not yoked to idols but to Christ. In doing so, there will be a gospel version of the unequally-yoked paradigm as futile folks like us are yoked to Christ. He has proven to be our ox of righteousness and has plowed through the fields of God’s law with no aid from us.



Worthy: A Book Review

By / Jun 22

It’s no insignificant thing that as I was planning out this review, a prominent female writer suffered significant slander from men over her forthcoming book. Reading just a few comments was enough to send my already-touchy justice-meter through the roof, and I had to close my computer. Agree or disagree with the premise of a woman’s book – that is not the issue. This social media war is a demonstration of what many women might fear: that we cannot speak up, we cannot use our voices, we cannot talk about those issues or have that job, because the church does not think we are worthy.

I don’t bring up these events to distract from this book review, but because they reinforce three impactful objectives of Elyse Fitzpatrick & Eric Schumacher’s Worthy: Celebrating the Value of Women. First is the need for continued growth among Christians to speak about women the way that God speaks about them. God does not slander His daughters nor strive to blot out their names from the records of history. Second, there is growth in the church. We saw both men and women in the church rise up to defend their sister, Aimee, and ascribe worth and honor to her whether or not they agree with her book. Finally, God promises to make every wrong right again. He loves His children to death. 

As a woman who believes with all her heart that God created men and women equal in dignity and worth, though different and distinct in role, I am grateful that Worthy helped fortify my complementarian convictions while giving room for disagreement. Books like this provide an opportunity for a sort of dialogue as the reader turns the pages. I felt the freedom to pick up my pen and write a question mark in portions of the book, while also pumping my fist and saying “Yes!” to the majority of it. 

Above I mentioned three impactful objectives of Worthy that were most significant to me while reading. Below, I will expound on each of those objectives and ultimately share why Worthy is worth your time. 

Three Impactful Objectives

1. Become Mindful That Change Is Still Needed

The authors fill most pages of this book with declarations of the God-ascribed value of women. They could have spent their word count degrading men or commenting only on the negative ways women are treated. But they didn’t. Elyse and Eric struck a wonderful balance. 

While focused primarily on the positive ways God speaks about women in His Word, the authors still address many of the real-time ways women are not treated with the value God gives them.

Worthy addresses overt sin against women like rape, misogyny, and abuse. It also draws out more subtle ways the value of women is diminished like “failing to intentionally invite women into mixed-gender conversations” (p.53) or “playing into caricatures of women who are strong leaders” (p.54) or viewing women as objects of temptation (p.70). 

It might be easy for some people to read sections of this book and think, “I have never abused a woman or viewed women as objects. I’m doing great valuing women!” Maybe that’s true – and if so, praise God for His work in their life! But for most readers, myself included, a magnifying glass is held up to our hearts revealing not-so-perfect perspectives on women. 

Is it cause for despair? Is this enough to feel shame? Yes, actually, it is. 

Do we sit in despair and shame, defeated and without hope for change? Absolutely not. 

Instead, we recognize the lies we are believing, we name our sins of devaluing women, and we repent of our sin and run toward the Gospel. Women are abused in the church, degraded in the church, and sidelined in the church. We have much work to do to change that, and Fitzpatrick & Schumacher come alongside us and challenge us with questions, passages of Scripture, and real-life examples that encourage change. 

2. Be Grateful For Current Progress

As I read examples of ways the church might grow in valuing women, I found myself so grateful for the changes already in the works. 

I couldn’t help but survey my own life and experience when reading exhortations to men in the church. Each exhortation immediately caused me to think of men and women I know who are working hard to value their sisters. Here are just a few examples of the ways I’ve seen significant progress in my own life:

– I read lists of ways pastors can include women in the church (p.88) and thought of how well my own pastors seek to include women in prayer, worship, and leadership, all the while remaining humble and open to correction if needed. 

– I read about the need for the church to “not measure a woman’s worth based on her attachment to a [man]” (p.33). As a single female, I was so thankful to see all the ways that men and women in my church and my workplace treat me as equal, not holding my marital status against me as a standard for maturity. 

– I read Eric’s exhortation to brothers to avoid suspicion, uncomfortability, resistance, or tentativeness, and instead call out women to use their gifts (p.148). I thought of countless examples of men both married and single who do not avoid me or walk around me with a quizzical eyebrow. They love me and constantly ask that I would use my gifts. 

Worthy caused me to be thankful for pastors, brothers, bosses, coworkers, friends, mentors, family members, and those who champion me on social media who I barely know! God is at work within His church. 

3. Remain Hopeful For The Future

Eleven of the twelve chapters of Worthy are recounting the story of women in Scripture. From the Garden of Eden to the garden where Mary hears the Risen King (p.185), and all throughout the early church to today, God has intentionally used women as essential parts of His mission to redeem a people for Himself. 

This is still His plan. The whole church is called to this end. “Both women and men now have the same primary vocation – the Great Commission” (p.192). 

The goal of Worthy is not to say that women are worth more than men. Instead, it is to name that the scales can be unbalanced, and many men and women can struggle to value women well. Women are worthy “not because they’ve accomplished great things, or because they are married and have a well-ordered home, but rather because they are created in the image of God, redeemed by the Son, and gifted to fulfill his commission” (p.213).

We can look at events like the one described at the beginning of this review and allow our hearts to be filled with bitterness and defeat. We may be tempted to believe lies about women, yes. But we may also be tempted to believe that the wrongs can’t be made right and that women will be degraded forever. 

Worthy concludes with the exact opposite approach. The authors point to the promised day of Jesus’ return where “the sting of every misogynistic remark, every act of discrimination, every sexist joke, every molestation, every rape, every act of exclusion, every strike of the fist, every abusive word – all of it – will be wiped away” (p.249). 

What a hope! What a promise! The future is bright. 

Conclusion

At this point, you might ask, “Is Worthy worth my time?” In short, if you are a Christian, yes! This book helps the reader grow in his or her mindfulness that change is still needed, gratefulness for current progress, and hopefulness for the future. 

Worthy comes with questions for self-reflection or group discussion at the end of every chapter, showing the authors’ desire that this book would invite conversation. You may not agree with every conclusion the authors reach, you may already be working toward change in your church, you may not even be a complementarian. If you are a Christian and you believe that God put His image in both men and women, then this book is for you. Let it instruct, challenge, and encourage. And let it point you to celebrate the value of women in any way you can.

Editor’s Note: You can purchase Worthy: Celebrating the Value of Women here or wherever books are sold.



God Still Shows Up in The Nazareths of This World

By / Jun 9

Then Jacob awoke from his sleep and said, “Surely the LORD is in this place, and I did not know it.” (Genesis 28:16)

In John 1:45, Philip tells Nathaniel, "We have found Him of whom Moses in the law and also the prophets wrote: Jesus of Nazareth." For an Israelite at the time, this would've come as quite a surprise. “The Messiah is from where now? Nazareth? Of all places?”

You see, Nazareth wasn't exactly a desirable place to live. It was about as backwater as you could get, hence Nathaniel's snooty response: "Can anything good come out of Nazareth?" Implied answer: Heck no.

Nathaniel’s perspective was about to change, though:

Jesus saw Nathanael coming toward him and said of him, “Behold, an Israelite indeed, in whom there is no deceit!” Nathanael said to him, “How do you know me?” Jesus answered him, “Before Philip called you, when you were under the fig tree, I saw you.” Nathanael answered him, “Rabbi, you are the Son of God! You are the King of Israel!” (John 1:46–49)

It’s hard to say exactly what happened under that fig tree. But we do know that, whatever it was, it was enough to get Nathaniel's attention. At that point, there was no denying it—he had encountered the Messiah and was instantaneously transformed.

Look at what Jesus says next:

“Because I said to you, ‘I saw you under the fig tree,’ do you believe? You will see greater things than these.” And he said to him, “Truly, truly, I say to you, you will see heaven opened, and the angels of God ascending and descending on the Son of Man.” (John 1:50–51)

On the surface, this may seem like a strange thing to say. But it would have made sense to Nathaniel, being a reference to a story with which he, as a Jewish man, would have been familiar.

Genesis 28 recounts this story. One of Israel's patriarchs, Jacob, fled from home to avoid some "family drama" (i.e. his older brother wanted to kill him). Weary as he was from all his running, he found a place to sleep for the night and had a stunning dream of angels ascending and descending upon a ladder that connected heaven and earth. Jacob woke from his dream realizing that even though he was in the middle of nowhere, running away from his problems, the God of heaven was with him: "Surely, the LORD is in this place, and I did not know it" (Gen. 28:16).

By referencing Jacob's dream to Nathaniel, Jesus not only reaffirms that God likes to show up in the most surprising places (like Nazareth), but He also makes a significant claim about Himself, that He is the Ladder that connects heaven and earth. Jesus the Messiah brings the glory of heaven down to earth so that people—even people in the lowliest and most mundane places—may have direct access to God's presence.

So let me ask you something, dear reader: Do you recognize God's presence in the messiness and strangeness of your everyday life? Amidst the limitations and restrictions of a COVID-19 world? When you're inconvenienced and irritated? When you're frustrated and fearful? When present circumstances aren't at all to your liking, are you still able to recognize that He is present to redeem those circumstances for His good purposes?

Psalm 105:4 tells us, "Seek his presence continually." If you are incapable of seeking and recognizing His presence in the daily humdrum routines of life, you will languish spiritually in this season of societal upheaval and homebound days. On the other hand, if you are training your heart to have the pursuit of God’s presence as its singular occupation, you will have eyes to see Jacob’s Ladder at the kitchen sink or on the drive home from the office. Why? Because God still shows up in the Nazareths of this world.



What Churches Can Learn From Chick-fil-A Reopening

By / Jun 8

Chick-Fil-A was my first job. Before entering vocational ministry, I spent a little over 10 years working for the company. Starting in a local store, I eventually moved on to a role as a Grand Opening Coordinator. What does a  “Grand Opening Coordinator” do? Well, I planted Chick-Fil-A’s. Needless to say, the company is near and dear to my heart. So much of what I learned about servant leadership was in the Chick-Fil-A culture.

In early March, a day before the Governor of my state shut down businesses, I had lunch with a mentor from Chick-Fil-A who hired me some 20 years prior. We dined (at a Chick-Fil-A of course) with a couple of mutual ministry friends. Among other things, we discussed the impending shutdown and what that may look like for churches and businesses in our community. As we discussed leading our people through this pandemic, my friend reminded me of a mantra that I had heard so many times during my days at Chick-Fil-A.

“Trust, not chicken, is the most important thing we offer.”

To understand this is to understand what makes Chick-Fil-A unique as an organization. Chick-Fil-A understands that what makes people return is not a product but a relationship. And relationships are established by creating and cultivating trust over long periods of time. While many quick-service restaurants are struggling with sales during this pandemic, many Chick-Fil-A’s are flourishing. Why? Is it because their stores are cleaner and safer? Maybe. More than likely, it is because customers remember their stores have always been cleaner. Their procedures and commitment to “operational excellence” have established a level of credibility that their customers are leaning into during these uncertain times.

What can churches learn from Chick-Fil-A as they progress towards reopening?

1. Focus on establishing trust in the people who lead rather than consensus in the plans they implement.

This season of ministry is uniquely challenging because of the polarizing opinions within churches on how we should address this pandemic. Early on in this season of “leading-while-shut-down” I made a note to myself: “Everyone will not agree with the plan. Build trust in the people who lead rather than the plan they implement.” The goal of trust-building leadership in times such as these is to be transparent with those you lead and about how decisions are being made.  Most sensible people will be ok with decisions they disagree with if those decisions are not immoral and were arrived at thoughtfully or prayerfully.

Communicate to the church or business you lead about the processes used to make decisions about when to reopen and what it should look like. Attempting to get everyone to agree on timelines, next steps, and social-distancing policies is a fool’s errand. It is hard to build unity around preferences and particularities. Instead, build trust and unity by working to communicate where you are in the process of reopening and how you came to those decisions. Maintaining humility as plans are implemented is key. God is ultimately sovereign and his purposes prevail over our plans.

Many are the plans in a person’s heart, but it is the Lord’s purpose that prevails. -Proverbs 19:21 

2. Trust in leadership is built over time but can be lost in an instant.

Trust is precious. In a world increasingly skeptical of leadership, trust is rare indeed. This means it must be stewarded with a high degree of intentionality. Chick-Fil-A understands this principle. When you are dealing with the health and safety of an individual the stakes are raised even higher. As leaders, we must feel the full weight of decisions that may compromise the safety of those under our care. This means we must commit ourselves to the highest standards of excellence as we think through reopening. Get input from other churches. Ask for more opinions from medical professionals. Be thorough and thoughtful as you plan.

As we lead well, may we point our churches towards the only leader who is wise trustworthy and true.

Jesus.



Did Jesus Actually Claim to Be God?

By / Jun 3

It was probably the most frustrating conversation I’d had since the time I tried to explain how I forgot to snip the security tag out of my clothes and that’s what was making the alarm go off! (Another story for another day…)

She was intelligent, well spoken, and passionate. She knew her stuff. She even knew a lot of Scripture.

But she didn’t know Jesus. At least not as Jesus came to earth to be known. And definitely not as Lord and Savior.

Standing in her front yard, my friends and I attempted to break through what felt like a brick wall. For her, the conversation seemed like practice, a verbal sparring match with those she had studied and prepared to debate. For her two daughters, it seemed like a rite of passage, an opportunity to demonstrate their ownership of the indoctrination they had grown up hearing. For me, it was the first time I’d personally encountered a Jehovah’s Witness. And it’s not a conversation I’ll soon forget.

Among the many false doctrines taught by this cult is the belief that Jesus was not God. Instead, they believe He was basically a special human being, the first thing that God (the Father) created. In fact, according to the woman I met a few weeks ago, Jesus never even claimed that He was God.

We may not always encounter people of another religion, but what about those who may respect Jesus as a teacher but don’t recognize Him as Lord? Or those who believe that the whole idea of Jesus being divine was some invention of the Early Church, rather than something Jesus said about Himself?

So how can you and I respond when someone says that Jesus never claimed to be God? To answer this question, we begin with Scripture. Here are a few passages to get us started:

Toward the end of John 8, Jesus is engaged in a debate with the Pharisees (religious leaders) over his identity. When Jesus claimed that Abraham (the father of Israel) rejoiced over His coming, the Pharisees shot back by asking how Jesus (who was not even 50 years old) could possibly have seen Abraham (who had died centuries ago). To which Jesus replied: “Before Abraham was, I AM” (v. 58). And then it all erupted. The Pharisees were so infuriated that they picked up stones to try to kill Him (v. 59). Why? Because when Jesus claimed, “Before Abraham was, I AM,” He identified Himself as the “I AM” of Exodus 3:14 who appeared to Moses. That means Jesus claimed to be Yahweh, the God of Israel, the Maker of Heaven and Earth. Jesus knew exactly what He was saying about Himself. And so did the religious leaders.

A little later in the book of John (10:30-32), Jesus claimed that He and the Father were one. He wasn’t just saying that He and the Father had a close relationship; He identified Himself as being equal to the Father. Just look at how the Pharisees responded: They tried to kill Him for what they believed was blasphemy: “[B]ecause you, being a man, make yourself God.” Jesus knew exactly what He was saying about Himself. And so did the religious leaders.

When Jesus sees the paralytic man whose friends dropped him through the roof, He tells him, “Son, your sins are forgiven.” The scribes in the room (also religious leaders) were offended, believing that Jesus blasphemed. They reasoned to themselves “Who can forgive sins but God alone?” …Exactly! Jesus, knowing their thoughts, identified Himself as God when He declared that the man’s sins were forgiven. Then, He proved His authority to forgive sins by miraculously healing the paralytic man. Jesus knew exactly what He was saying about Himself. And so did the religious leaders.

At Jesus’ trial, the night before His crucifixion, the high priest asked Him point-blank, “Are you the Christ, the Son of the Blessed?” (v. 61) meaning “Are you the Messiah [God’s Anointed One]?” Jesus not only affirmed that He was the Messiah, but referred to Himself as Son of Man, “seated at the right hand of power, and coming with the clouds of heaven.” By saying this, Jesus identified Himself as the fulfillment of a prophesy in Daniel 7:13-14, which said that the Messiah would be given all rule and glory and that His kingdom would never pass away. That’s something that can only belong to God. When the high priest heard it, he tore his clothes in outrage and accused Jesus of blasphemy. Jesus knew exactly what He was saying about Himself. And so did the religious leaders.

Did Jesus actually claim to be God? Yes. He did. And He knew exactly what He was saying about Himself.

But the woman I met a few weeks ago didn’t. And neither do the countless people you and I see every day.

Jesus invites all of us to come to Him just as we are. But that means we come to Him just as He is: Lord. And in the words of C.S. Lewis, “You can shut him up for a fool, you can spit at him and kill him as a demon or you can fall at his feet and call him Lord and God, but let us not come with any patronizing nonsense about his being a great human teacher. He has not left that open to us. He did not intend to.” (Mere Christianity)

As challenging as it was, I’m grateful for the conversation I had with the woman I met a few weeks ago. It reminded me of the importance of knowing what Scripture says about who Jesus is and being able to articulate it clearly. It sobered me to the reality that Satan has put blinders over people’s eyes so they can’t recognize the truth (2 Cor 4:4). And it reinforced the urgency of proclaiming Jesus to be exactly who He says He is.

For more on this doctrine, see Daniel L. Akin, “The Person of Christ,” in A Theology for the Church, rev. ed, ed. Daniel L. Akin, 480–544 (Nashville: B&H Academic, 2014).

Editor's Note: This originally published at Biblical Woman. 



Encouragement for the New Homeschooling Family During the Covid -19 Crisis

By / Apr 15

And just like that, our world changed overnight. 

Already my seven-year-old wants to turn off the news. My four-year-old says he just wants Jesus to come back and make it all go away.  

As young as our children are, they know that what is going on is more than just canceled t-ball practices and extra vacation time. They're watching our reactions. They're listening to our conversations. They're learning from us how to navigate this uncertain time.

But amid this crisis, most of us have providentially been placed at home with our families. There is no better time – and no clearer opportunity – to point them to the Lord.

The Privilege of Homeschooling 

For the last five years, we have homeschooled our children. Without question, there are difficult days. But homeschooling has given one opportunity I've deeply cherished: the ability to begin our day in the word. Slower mornings allow us to linger around the table, open the Bible, and explore the scriptures as a family. Some days are chaotic. Some days there are tears and spilled milk. Occasionally, I break up a fight. But every day we read together. And every time, I realize what a blessing it is to be home with my children. 

Maybe you've just been thrust into homeschooling life and feel entirely unprepared. Or perhaps you feel like you're sinking beneath the waves of an ever-changing future. Whatever the case, many of us are trying to help our children (and ourselves) experience calm through this time of uncertainty. 

But friends, we know the God who rules the storm. The one who remained at rest when waves crashed all around. The one who stood in the raging waters and said, "be still," -and they obeyed (Matthew 8:23-27). And as Christian families, we have before us a rare opportunity. 

Apart from the COVID-19 crisis, many of us couldn't (or wouldn't choose to) homeschool our children. Even as a homeschooling mom, I understand that. But what a privilege we have right now to give our children more of the word. To have them at home with us and lead them in prayer when the future is so uncertain? Could there be a better time than now to establish Christ as the head of your household? 

But How Do I Begin? 

When the children were small, we’d gather on the couch and squish together after breakfast. We read and reread our children's Bible until it wore out. Then we'd try another one and begin again. As our children grew older, we began to just read the Bible. I read out loud, often pausing to emphasize or explain a passage. We started with smaller books like Jonah and Ruth, Daniel, and Esther. Later, we read through Genesis, 1 Samuel, Matthew, Luke, and the beginning of Exodus. When the 4-year-old repeatedly requested Revelation, we (hesitatingly) read, even that. The gospels showed us the beauty of our Lord. Books like Ruth, Daniel, Esther, and Jonah gave our children tangible lessons and characters they related to. 

If your children like to draw (as ours did), a simple composition book makes a memorable keepsake to sketch their favorite part of the story or jot down a verse, as you read. And then finish with prayer, encouraging them to pray with you. Pray for the worries on their heart. Pray for your worries, even in front of your children. Let them see the honesty of a wavering heart, poured out before our Lord in true faith- and gain assurance that the God their parents serve is real. 

It may take a little while to establish this habit. But when else will you have such an opportunity before you? If everything soon returns to normal, you will have left your children a beautiful gift and example. If everything does not return to normal, and even more challenging days lay ahead, then these mornings in the word may give a needed foundation for strengthening in the seasons to come.

His Promise to Us – "My Word Will Not Return Empty"

As I've encouraged other families in this over the years, I often hear the response, "But I don't know the Bible well enough to do that."

You know what? Revelation is probably the hardest book in the Bible to understand, leaving even the best Bible teachers with questions. Yet what does the Lord say, right at the beginning of the book? "Blessed is everyone who reads and those who hear the words…" (Revelation 1:3).

God knows we're not going to understand everything. But just in the reading, we are blessed. Just in opening his word and holding it before our children, as the source of life, we give them a beautiful example. In Isaiah 55:11, the Lord promises his word "will not return void," and as one who has been reading with my children for the last seven years, I have to say, "amen."

Some mornings I think they're not listening, but later I'll hear my son asking his dad questions about something we read. Other times I wonder if the stories are sinking in, until I hear my oldest chime in with verses at our church Bible study. And I can't even count how many times my own heart has been convicted and helped as I've shared the word with them. Friends, it is so so good to read the word together. And it is such an opportunity we have before us right now to be able to read the word at home, in an unhurried way, with our children.

Yes, the world is uncertain right now. Our lives just got flipped upside down and we're in this storm together trying to figure out our new normal. From one homeschool mom to another, I know this is hard. Days are exhausting. Those breaks you greatly anticipated have disappeared. Extra time together makes tempers flare, and nerves grow short. And I can almost assure there will be days when you feel overwhelmed and wish it would all be over.

And yet, we have access to the Lord who is over the storm. We can lift our eyes above the waves and say, "Help Lord, I'm sinking" (Matthew 14:22-33). And we can point our children to do the same. 

May the Lord strengthen our hands for the work before us. May he show us how to come to him, as a household, at such a time as this. And may our children see the reality of parents who have entrusted their lives to the God at rest through the storm.



How the Kingdom Arrives in Matthew’s Gospel

By / Apr 6

One of the most well-known truths in the Gospels is that Jesus’s message centers on the arrival of the kingdom of God. And one of the most well-known truths in Matthew is that he describes it as the “kingdom of heaven” rather than kingdom of God.

Historically, the explanation has been that Matthew, because of his Jewish background, avoided using the name of God. However, a brief survey of Matthew reveals that at other places Matthew does not shy away from using the term God.

Therefore, more likely Matthew has a theological and narratival purpose for using this phrase. He employs the term “kingdom of heaven” to highlight the distinction between the kingdoms of the earth and the kingdom of heaven. Jesus’s ministry both challenges and conquers the kingdoms of earth by bringing the heavenly kingdom.

However, how does Jesus bring the kingdom? Though there are many ways one could describe it, this article will show that Jesus brings the kingdom of heaven to earth by the way of exile, scorn, and death. Without seeing Jesus’s path to the throne, readers will miss the nature of this king and kingdom. Rather than conquering the kingdoms of the earth with the sword, Jesus submits himself to exile and scorn. He becomes a servant and the sacrifice as the humble-servant-king who saves his people by not sending them into battle, but fighting their battle for them. All of this fulfills the Scriptures.

The Way of Exile

While Matthew announces that Jesus is the Davidic king in his first verse, he makes readers go through his narrative to see how Jesus is installed as the king of the kingdom. Jesus is declared the Davidic king at the beginning, but he is immediately exiled by the sitting king of Jerusalem (Herod) in the second chapter of Matthew. And in case one thinks Jesus will return shortly, he actually spends most of his ministry outside of Jerusalem (Mattew 3–20). Only at the end does he return to his city. The narrative point is clear: to be enthroned Jesus first goes into exile and leaves the city of the King.

This pattern should both surprise and not surprise readers. It should surprise readers at a secular level, for this is not how kings came to conquer. Powerful kings don’t allow themselves to be put into exile. Being cast out of one’s city is a sign of defeat, not victory. Therefore, this exile of Jesus from David’s city is strange. However, the exile of Jesus from David’s city should also not be surprising to Jewish readers because both Israel and David’s life follows a similar arrangement. To bless the nation the people and the king must submit themselves to suffering. Suffering and service is the path to kingship. David’s life is pertinent here.

David is also appointed, contested, exiled, and then enthroned. Samuel anoints David as king (1 Sam. 16:1–13), and Saul accepts David at the beginning when he defeats Goliath (17:1–54). However, Saul becomes jealous of David and banishes him from his court (18:6–30). Although David and Jonathan covenant together at Ramah (1 Sam. 20), David must flee to Nob to escape Saul (1 Sam. 21). David then flees to Gath, a Philistine city; he hides at the cave of Adullam (22:1–5), and Saul pursues David at Engedi (Ps. 54). David flees to Gath a second time (1 Sam. 27:4) and then moves to Ziklag with his men (1 Sam. 27:6). David serves the Philistines for over a year (1 Sam. 29:3). The point is not to get caught up in the details but to notice that even after David has been anointed as the king, he is constantly on the run (or exiled). Even after being appointed as king, David must leave his city because of his son Absalom’s revolt (2 Sam. 15–19).

If the Jews were expecting a red carpet to be rolled out for the new Davidic king, then they have not been paying close attention to the story of David’s kingship. David’s journey to his kingship is anything but smooth. The journey of the King is one of deportation and distress. This specific movement, this journey that Matthew traces, is the way the kingdom comes. The way of Christ is the way of exile. The way of the kingdom of heaven is the way of rejection. The kingdom of heaven conquers the kingdom of the earth by doing what they least expect. It is truly the upside-down kingdom.

The Way of Scorn and Death

Exile is not only displayed in Jesus’s geographic movements but also in the way he is treated when he returns to Jerusalem. He travels the road of rejection not only in his ministry, but in the return of the king. When Jesus returns to Jerusalem, he is mocked and then submits himself to death. The cross becomes his throne. The kingdom comes, but it arrives through the king submitting himself willingly to the way of death and scorn.

When Jesus stands before the servants of the kingdom of the earth, they mock him. They strip him and put a scarlet robe around him (27:8). Scarlet robes were associated with royalty. They put a crown of thorns on his head and reed in his right hand mocking him saying “Hail, King of the Jews!” (27:29). They spit on him and take his own reed and strike him on the head. Then they strip of him of his robe and lead him away to be crucified. The soldiers crown him as king, and then strip him of his kingship.

The mocking continues as Jesus is on the cross. The Jewish leaders ask if he is the King of Israel why can’t he deliver himself (27:42)? They mock him in ways that contradict his kingship. All of them mock him for not being able to “save” himself. Kingship and salvation were linked. The king was to save his people and also protect himself. But this king is strapped to a wooden beam and can’t even save himself. At the beginning of Matthew’s Gospel, he notes Jesus was given his name because he would save his people from their sins (Matt. 1:21). The Davidic king was not there to simply assert his authority, but to save his people by going the way of scorn and death.

Matthew records the treatment of Jesus not only to make us feel sorry for him, but to communicate reversal. While Jesus is stripped of his clothes, he is crowned. While he is struck with a reed, he is handed a scepter. While the scarlet robe is torn from his bloody back, he is covered in robes of royalty. The spit parodies the kiss of homage with which eastern subjects greeted their rulers. Matthew illustrates for his readers through this narrative that the kingdom and the king they anticipated came, he just traveled down the stream of suffering and disdain. At a larger biblical theological level, Jesus was taking the curse upon himself. The crown of thorns echoed back to the sin of Adam where thorns would grow up and be a nuisance to flourishing. The reed by which Jesus was struck was a metaphor of humanity taking good gifts of God and turning them into weapons. The king took the sins of the people lay them on his shoulders and heaves them up on the cross.

Conclusion

My argument has been that Jesus came to bring the kingdom of heaven to earth. However, he did so in a surprising way: he traversed the way of exile, scorn, and death. Rather than being put on the throne Jesus is put on the cross. Rather than being worshiped, he is spit upon. The return of the Davidic King to his city is filled with gore and surprise. The story is old, but it is also new. The discipled scribe has brought forth treasures—his wisdom—and described how the kingdom of heaven has come to earth. In this way, he has shown his readers the nature of the heavenly kingdom: service, humility, and sacrifice.

Editor's Note: This post is an excerpt from Patrick's book, Matthew, Disciple and Scribe, and appeared at the blog for Credo Magazine.