Behold Your King (Who Died): Putting on God’s Corrective Lenses

Behold Your King (Who Died): Putting on God’s Corrective Lenses

I awoke one morning unable to see because blocked tear ducts had glued my eyes shut. It was frightening. After a deep breath, I tried to make a calm assessment of the situation. I splashed water and carefully rinsed my eyes. Thankfully that was all it took to restore sight to the “blind” in this situation.

To the spiritually blind, however, it takes quite a bit more to restore right vision, as the apostle Paul’s conversion story illustrates so well in Acts 9:1-18. In many ways, true discipleship might be measured by how willing we are to acknowledge our spiritual short-sightedness and receive from Jesus a clearer vision of God, ourselves, and the world. Disciples of Jesus are not the only ones to see everything rightly, but rather those who know they need to receive sight from Another in order to see things as they truly are. Our rally cry as believers in Jesus is not “I’ll believe it when I see it,” but a practiced, humble posture, “I believe it, so only now do I see it.” 

In the last half of his gospel, John places a special focus on what Jesus’ disciples ought to believe, and so become empowered to see, about Jesus’ kingship. Is Jesus king? How so? What does his rule as king challenge regarding our human rulerships? How do we see Jesus reigning on earth when the sin-scarred world is so opposed to God that we sent his Anointed One, the Christ, to be crucified? 

The answer, beginning in John chapter 12 and reaching a climax in chapter 19, is that we see Jesus as king precisely when we see him on the cross. This king reigns over all by becoming a servant of all, even to the point of death (Mark 10:41-45, Philippians 2:5-11). This indeed has been the centerpiece of God’s kingdom-advancing plan all along, as we read in Ephesians 1:7-10: 

In him we have redemption through his blood (emphasis mine), the forgiveness of our trespasses, according to the riches of his grace, which he lavished upon us, in all wisdom and insight making known to us the mystery of his will, according to his purpose, which he set forth in Christ as a plan for the fullness of time, to unite all things in him, things in heaven and things on earth. 

John’s Gospel displays Jesus’ cross-bearing kingship in a visceral, experiential story, inviting readers to step into it and believe what John believes about Jesus, and see what he sees. This is a theme we can trace all the way from Jesus’ entry into the city of Jerusalem to his death on the cross. 

In John 12:12-15, Jesus is welcomed into Jerusalem as the long-awaited messianic king, complete with prophetic fulfillment and all manner of pomp and circumstance. John inserts an “as it is written” quotation, confirming the crowd’s appraisal of Jesus as king by citing Zechariah 9:9: “Fear not, daughter of Zion; behold, your king is coming….” 

For the disciples, the experience of entering Jerusalem must have included quite a heavy dose of cognitive dissonance. Only the evening before, as written in John 12:1-7, Jesus and his disciples attended a dinner hosted by Martha, Mary, and their once-dead-but-now-alive brother Lazarus. While there, Mary anointed Jesus’ feet with expensive ointment and Jesus declared his imminent death: “she has kept it for the day of my burial.” (John 12:7, Christian Standard Bible). 

The King who is coming…comes to die? The disciples must have been puzzled. In fact, John tells us explicitly in 12:16 that the disciples decidedly did not understand what was going on. 

John 19:35 is a disciple’s pronouncement that the world will never be the same once you see the King of the Universe crucified. After reporting the mixture of blood and water that flowed from the dead Jesus’ pierced side, John says, “He who saw it has borne witness–his testimony is true, and he knows he is telling the truth–that you also may believe (emphasis mine).” (John 19:35).

John wrote his gospel to communicate that God came in the person of Jesus Christ, he came to die on the cross, and we can only see Jesus’ kingship rightly, over and above other rulers that might call for our allegiance, once we believe. There is a desperate urgency inherent to this faith claim–nothing less than everlasting life hangs on whether you trust it or not (John 3:16).

Life on planet earth is a clash of kingdoms. Who rules your world? When life is thrown off balance, and your best-laid plans crumble beneath your feet, when expectations of what should be are exploded by the detonation of what is, who steps in to become your savior? What becomes raised to messianic heights in your heart? Rather than seeing our King lifted up on the cross, victorious over every deathly sting from this world by succumbing to death itself, do we instead resort to near-sighted grasping for lesser rulers around us? 

As Psalm 115:8 warns, “Those who make [idols] become like them; so do all who trust in them.” They reign over us, subverting God’s rightful rule and overthrowing our own delegated authority on earth (Psalm 115:16). 

What, then, do we need? Where can we get the right corrective prescription for our soul’s ocular malady? Our divine optometrist has bestowed on us the greatest corrective lens in the universe: his very own Word. This is what the Gospel of John, from beginning to end, bears witness to. 

“Open my eyes, that I may behold wondrous things out of your law.” (Psalm 119:18). This is the prayer we need. It is only by God’s power and initiative that our eyes will be opened to behold him and his world as it truly is. 

We need help to see the King clearly and follow him fully. This is the act of faith that every other act of faith, great or small, is built on. Let us trust God, humanized forever in the person of our crucified King Jesus, and behold him together as he’s revealed himself in the Gospel of John. 

Reconstructing Faith In Ephesians

Reconstructing Faith In Ephesians

I am in a season of deconstruction.”

It is likely that you have either read, heard, or said these words in recent months. The deconstructing of faith is a popular practice these days. But what is it exactly? For some it is an opportunity to live their authentic life free of all moral and religious authority. For others it is a sincere attempt to determine if their faith has been formed by the words of Christ or by cultural ideologies. Regardless of the motivation, it is clear that we are in serious need of reconstructing faith. 


Deconstructing Faith

With that said, it is important to ask ourselves what it is precisely that we are deconstructing. And perhaps even more importantly, why we want to deconstruct these beliefs and ideas in the first place. It is absolutely healthy and even wise to deconstruct a belief or set of beliefs, especially if those beliefs are toxic, heretical, harmful, and downright false. As long as the motivation and desire is to pursue, understand, and embrace truth, then there is a goodness to the work of reevaluating, revisiting, and even reconsidering what we believe and why we believe it. But if our aim is to deconstruct for the purposes of liberating ourselves to live free of any and all authorities, then we are clearly not interested in remaining yoked to Jesus.

Thabiti Anyabwile makes the distinction between deconstruction and demolition. It is absolutely possible and often necessary for someone to pursue the work of deconstructing their faith with the aim of reconstructing a true, unadulterated, and biblical faith. When the goal of deconstructing faith is to properly and purely pursue Jesus for who he truly is, then it can be a beautiful and sanctifying process. Deconstruction for the sake of demolition is an entirely different story. In order to discern the difference we need to be clear on the intended direction that our deconstruction is taking us. Listen to how Anyabwile puts it.

As I watch the conversation, it seems to me a crisis of confidence often travels with deconstruction. Some boast about this; they see their deconstruction as a commitment to ambiguity, not knowing, taking a journey being guided mainly by questions or doubts. I don’t think such boasting is healthy. As G. K. Chesterton once observed, “The purpose of having an open mind, like an open mouth, is to close it onto something solid.” But others who are deconstructing have a more specific destination in mind. They can identify the particular issue(s) that need re-examination in light of scripture, history, practice, etc. I’d suggest specificity actually helps with knowing whether you’re making spiritual progress toward anything healthy or toward anything at all. 


A Better and More Faithful Approach

During a time when many people are deconstructing their faith with the goal of deconverting from their faith, we need to implement a better and more faithful approach. We do not need to throw out the deconstruction baby with the deconversion bathwater. So what do we need in order to properly deconstruct and reconstruct our faith? We need a solid foundation to build from. And that foundation is the cornerstone of the Lord Jesus.

The apostle Paul penned these words to the church at Ephesus who were themselves being compelled and coerced to compromise their faith by capitulating to the pervasive pagan culture around them.

So then you are no longer strangers and aliens, but you are fellow citizens with the saints and members of the household of God, built on the foundation of the apostles and prophets, Christ Jesus himself being the cornerstone,  Ephesians 2:19–20


Reconstructing Faith

It is this foundation that we need to return to and reconstruct our faith upon. This is precisely what we plan to do together in our sermon series Reconstructing Faith as we explore the foundations of the Christian faith through Paul’s letter to the Ephesians. Whether you have been following Jesus for years or you’re ready to call it quits, we want to begin reconstructing our faith together. 

Boomers, Gen X, Millennials – Where Does Premillennial Fit?

Boomers, Gen X, Millennials – Where Does Premillennial Fit?

Why did the EFCA change the Statement of Faith?

Some of you have heard there will be a Second Coming of Christ. Ever wonder when it will be? Well, that question has been captivating the minds of theologians for the last 2,000 years. 

Randy Bonifield Song

A funny parody on how our view of the end times has been shaped. Performed by Randy Bonifield at Christ Community in Aug. 2007.

Depending on how many birthdays you have had, you may be familiar with the 1972 movie A Thief in the Night. You may also have heard of the best-selling Left Behind book series by Jerry Jenkins and Tim LaHaye in the late ’90s. Although those works were entertainment, the fact that their eschatological story lines captured the attention of many in the U.S. tells us how intriguing this topic is. 

Although eschatology (the study of end times) also deals with topics like the “rapture” of Christians (1 Thess 4:13-17) and a period of suffering known as “the tribulation” (Rev 7:14), the focus in this discussion is on the more narrow topic of Christ’s return to earth as it relates to His establishing a visible reign on earth.

For you secret theologians out there, how often do you wonder if Christ’s return is going to be premillennial or postmillennial, pre-tribulation or post-tribulation? Or if you’re a student, perhaps you simply pray that He returns before your parents see your next set of grades. 

Whatever your standing, level of interest, or belief, you should know that the Evangelical Free Church of America (EFCA), the denomination of which Christ Community is a part, recently voted to make a change to the statement of faith regarding this issue.

Changing a statement of faith is a momentous event in my opinion and warrants a bit of digging. What happened in June 2019 that caused the denomination to change? Lightning bolts? Visions? New archaeological discovery of an autograph? What will they change next year? Is the EFCA going liberal or progressive?

Let’s examine a few definitions, look at a little history, and then see why the EFCA decided to alter the statement of faith in 2019.


Millennium – literally, 1,000 years with Latin roots of mille (thousand) and annus (year); in eschatology, refers to the reign of Jesus on earth between the present age and the eternal state

Premillennialism – the belief that Christ’s return will occur before the millennial reign

Postmillennialism – the belief that Christ’s return will occur only after a period of earthly blessing that will be characterized by dramatic improvement in moral conditions of the world accompanied by massive transformation of lives around the world

Amillennialism – the belief that the rule of Christ is currently operative and that His return will immediately usher in the new heaven and earth; that is, there will be no intermediate millennial reign.


Equipped with those definitions, what did the EFCA statement of faith say and what does it say now? There are ten articles in the statement. They are:

  1. God
  2. The Bible
  3. The Human Condition
  4. Jesus Christ
  5. The Work of Christ
  6. The Holy Spirit
  7. The Church
  8. Christian Living
  9. Christ’s Return
  10. Response and Eternal Destiny


 The change that was made on June 19, 2019 was to Article IX, Christ’s Return, and only one word was changed. 

Prior to the change, the article read,

“We believe in the personal, bodily and premillennial [emphasis added] return of our Lord Jesus Christ. The coming of Christ, at a time known only to God, demands constant expectancy and, as our blessed hope, motivates the believer to godly living, sacrificial service and energetic mission.”

It was changed to read, 

“We believe in the personal, bodily and glorious [emphasis added] return of our Lord Jesus Christ. The coming of Christ, at a time known only to God, demands constant expectancy…”

At this point, some historical perspective is in order. Most students of Revelation (the last book of the Bible which deals with a great deal of eschatology) adhere to the concept that there will be (or is) an intermediate period when Christ will rule. During this period, Christ’s identity as both Lord and King will be publicly vindicated and acknowledged. He may not be worshiped by all, but His credentials will be acknowledged by all.

Early on (before the Nicene Council ca. 325), most of the best-known church scholars had premillennial views, though they were vaguely defined. By the fourth century, however, most had turned away from that view. There are several suggested reasons, but the primary driver in the decline of premillennialism was Augustine and his work City of God.

The roots of modern Anglo-American eschatology germinated with the millennial resurgence of the Puritans of the seventeenth century. Once again, however, positions were not clearly articulated and both premillennialism and postmillennialism forms were common. Some of the Puritans, Jonathan Edwards included, felt that Christ would not return until after a period of peace and prosperity for the church on earth: a millennium to be ushered in by such a great outpouring of the Holy Spirit that the massive revivals of the Great Awakening (ca. 1730s– 1740s) would be viewed as but a foreshadowing by contrast. That view was called postmillennialism.

The 1800s saw a further resurgence of premillennialism, with sparks from a Scottish theologian, and the publication of the Scofield Bible in 1909. This resurgence had a slightly different interpretative metanarrative that informed the Bible school movement in this country in the late nineteenth and early twentieth century, including Moody Bible Institute in Chicago. This perspective was dominant in the formative period of the Free Church circles. Much later, it shaped the thinking behind Hal Lindsey’s The Late Great Planet Earth (1970) and the previously mentioned Left Behind series of the late 1990s.

Thus, it is clear that over the centuries, serious students of Scripture, with high regard for its inerrancy, have differed over the timing of Christ’s return. Many ardent defenders of inerrancy have been premillennialists. But ardent defenders of inerrancy are not limited to premillennialists. Consider Augustine (4th century), Martin Luther (16th century), John Calvin (16th century), and Jonathan Edwards (18th century), for example.


Against that historical backdrop, why did the EFCA change? Why now? Do we need to be concerned? 

All are good questions.

In short, the change was made to better reflect the position that the EFCA does not want to include items in the statement of faith that are not of the top dogmatic ranks. Everyone must constantly make choices between important and essential, and after approximately thirty years of internal debate, the EFCA has decided this issue, while important, is not essential.

Just as science has historically distinguished between laws, principles, theories/hypotheses, and speculation, so has theology established categories known as “dogmatic rank.” In science, laws are inviolate—think gravity and planetary motion (Newton and Kepler) while principles are mechanisms by which phenomena are observed to operate (e.g., Heisenberg’s uncertainty principle).

In a like manner, theologians delineate matters according to levels of importance. The highest fundamental articles of faith are known as dogma and are utterly necessary to the Christian faith. These are the elements without which Christianity does not exist and the integrity of which is necessary to the preservation of the faith.

The secondary level are issues, such as those dealing with baptism, for example, that might be absent from a person’s faith, or at least lacking in accuracy but will in no way jeopardize their salvation since the forgiveness of sin rests solely in faith in Christ and His work on the cross, not on acceptance of secondary doctrines.

The third rank are those elements which are not at all fundamental to truth. An example of this third rank might be the identity of the Antichrist. These are interesting topics, important topics, but not even remotely salvific.

science                                theology                         stance

law                                       dogma                            indisputable

principle                             doctrine                         uncompromisable

theory/hypothesis            theory                             open to debate

speculation                        speculation                    passing curiosity  


There will always be debate on how to accurately categorize topics. The EFCA relies primarily on four factors:

1) exegetical certainty (to what extent does Scripture unambiguously affirm);

2) theological importance;

3) biblical emphasis (where, how often, or how forcefully emphasized);

4) historical agreement within the church over time.

Applying those categories to its public statements, the EFCA has historically adhered to a tenet called “the significance of silence.” That is, if the issue is not of the first or second rank and is not truly fundamental to salvation, they have maintained a charitable silence. The question then becomes, into what category does the timing of Christ’s return fall?

The EFCA feels strongly that premillennialism versus postmillennialism versus amillennialism comes nowhere near the first dogmatic rank. In no way does the recent amendment diminish the adherence to biblical inerrancy, nor does it change the framework of interpretation utilizing the context of the whole of canonical Scripture.


We know that…

  • His return will be personal (1 Thess 4:16)
  • His return will be visible (Matt 24:30)
  • His return will be bodily (Phil 3:20-21)
  • His return will be glorious (Matt 24:30)
  • Only God the Father knows when it will occur (Matt 24:36)
  • We need to be vigilant and expectant (Matt 24:42, 1 Thess 5:6)

The Book of Revelation is apocalyptic literature. We are told that John is temporarily whisked into heaven in order to view future events from a divine perspective. There are peculiar creatures described in vivid terms. It speaks of serpents and locust-like armies, as well as a rider on a great white horse. Wild stuff. 

The language is metaphorical, not literal. Although the book may use symbolic language, it conveys truth about what is real. The battle of good and evil is real. Will God’s earthly reign be for what we know as 1,000 years? We cannot say with certainty. But we can say that the final victory belongs to God and is real. The new heaven and the new earth are real.

The issues of end times have been a puzzlement to humans for centuries—and there is much we do not know. What I do know is that I trust in the sovereignty of God even if I do not understand it all at this point. 

To some readers that last statement could be construed as a weak-minded cop-out. Remember, however, that trust is built on a body of evidence. Given the historicity of Scripture, the unfathomable probability against the numerous perfectly fulfilled prophecies, the literary cohesiveness of Scripture, and the canonical coherence of Scripture, there is more than an adequate body of work for us to feel very comfortable in placing trust in the sovereignty of God.

We are promised that Jesus will return. May I be at my post when He does!

Whereas today, followers of Christ are liberated from the power of sin, some day we will be freed from the very presence of sin. Oh Lord, haste the day.