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Gospels: Jesus Confronts Religion Gospels: Jesus Confronts Religion

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  • Author: James A. Fowler
  • Size: 1.45MB | 391 pages
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About the Book


"Gospels: Jesus Confronts Religion" by James A. Fowler explores the teachings of Jesus in the Gospels, showing how he challenged the religious establishment of his time and emphasized love, compassion, and equality. Fowler argues that Jesus' message transcends religious and cultural boundaries, offering a profound spiritual path for all believers.

J.I. Packer

J.I. Packer J. I. Packer comes from humble origin. Packer claims to have been born into a lower middle class family. The family lived in the central part of Gloucester, a cathedral city in the southwest of England. Packer's parents made it clear that any advanced education would depend on scholarships. Packer received the scholarships that enabled him to be educated at Oxford University. Packer endured a life-changing accident at the age of seven. On September 19, 1933, a schoolyard bully chased Packer onto the busy London Road, where he was hit by a bread van and knocked to the ground. He sustained a serious head injury and has had a noticeable dent in the side of his skull ever since. Packer has taken a range of disappointments in life in stride, and he says regarding his childhood accident that "it was part of life." Packer was converted two weeks after arriving at Oxford University as a student. Packer was raised in a nominally rather than genuinely Christian family and church. When he entered Oxford University, he thought of himself as a Christian because he had defended Christianity in intellectual debate at school. While attending an evangelistic service sponsored by the campus InterVarsity group, he realized that he was not a true Christian. By God's grace, he left the service as a believing and saved Christian. Packer served a three-year tenure as a parish minister in a suburb of Birmingham. Because Packer's primary career has been as a teacher, author, and speaker, most people think of him as an academician only. But Packer also had a brief career as an Anglican minister. Almost immediately after his conversion, Packer began a process leading to ordination in the Church of England. As he was finishing his Oxford dissertation on Richard Baxter, he began a three-year parish ministry as an Anglican curate in suburban Birmingham. Packer's first book sold 20,000 copies in its first year and has never been out of print since then. An address that Packer gave to a student group in London in 1957 caught the attention of an Inter-Varsity editor, who requested that Packer turn the address into a pamphlet. Instead, Packer worked on the material for eighteen months and handed over a book-length manuscript to the editor. The book was entitled Fundamentalism and the Word of God. Packer has published so much that it is impossible to compile a bibliography of his writings. In both his speaking and writing, Packer has followed a policy of entering virtually every door that has opened before him. The list of his publications defies tabulation, partly because of the large number of items, partly because the range of genres is so broad that it is hard to know what constitutes a publication as opposed to a privately printed document, partly because Packer has often published the same book in both the U. S. and Britain under different titles, and partly because many of his writings have been republished, sometimes with new titles. Packer is an unsung hero as well as a famous man. The fame of Packer is well attested. Typing his name into a search engine yields a fluctuating number of results day-by-day, but we can at least say that the number is well over half a million. Despite his celebrity status, however, Packer has been indefatigable in giving himself to people and projects in ways that are invisible to the public. No audience is too small for Packer, and such venues as speaking to teenagers in a living room have been a standard feature of his life. Packer believes that the most important project of his life is a book that does not even carry his name—the English Standard Version of the Bible (for which Packer served as general editor). That verdict comes from a man whose book Knowing God ranks fifth in a list of "books that have shaped evangelicals." Packer has been equally at home in the Anglican world and the nonconformist evangelical world. Among Anglicans, Packer has been an "iconic figure" who embodies the essence of Anglicanism. This is relatively unknown to "free church" evangelicals because Packer has moved with equal ease in both worlds and has been more influential in the nonconformist world (especially the Calvinistic wing). Packer has been a controversialist virtually his entire public life. Packer has said that he has "always wanted peace, and like Richard Baxter I've been involved in trouble, trouble, trouble, all the way." The "trouble" that Packer references is public controversy and attacks on him. In private conversation Packer confided to me that he has been a controversialist by necessity, not by preference. In 1991, Packer wrote an article discussing how he wishes to be remembered, and regarding his lifetime of entering controversy for the sake of truth he said that it is something that needs to be done but tends to be "barren . . . for the soul." Packer has made his mark by being a faithful steward. J. I. Packer has achieved fame and been serviceable to Christ's kingdom through a very simple formula: he has done the task before him and left the outcome to God. To use a metaphor that Voltaire was inspired to place at the end of his book Candide, Packer has cultivated his garden instead of engaging in grand designs. When I spent two days with Packer in the Crossway offices in June of 2014, he repeatedly told me that he has never cultivated a following. How, then, did he make it onto Time magazine's list of 25 most influential evangelicals? His published writings have been the main vehicle for spreading his name and influence. Packer has never held a prestigious academic post and has never filled a high-visibility pulpit on a permanent basis. We can truly say regarding his fame and influence that God did it.

my times are in your hand - learning to trust the speed of god

Did you know your head ages faster than your feet? Scientists have confirmed this, proving again that Albert Einstein was spot-on in his theories of relativity: the speed of time is relative to a particular frame of reference. For us terrestrials, that frame of reference is earth’s gravitational force. The higher up from the earth something is, the weaker the gravitational pull and the faster time moves. An implication of this is that we frequently put our trust in a frame of reference on time different from the one we experience. For instance, the Global Positioning System (GPS) we rely on to accurately and safely guide us as we pilot our cars, ships, planes, and spaceships only works because it’s programmed, based on Einstein’s theories of relativity, to compensate for the distance between earth and space. Without those formulas, our computers and smartphones would soon get disastrously out of sync with the GPS satellites, which orbit in a different time. Stick with me; I am going somewhere with this. How we experience time depends on our frame of reference. And our particular frame of reference is not always the one we should trust. In fact, sometimes it’s critically important that we trust another framing more than our own. One Day with the Lord For Christians, this concept is nothing new. Over three millennia ago, Moses wrote, A thousand years in your sight are but as yesterday when it is past, or as a watch in the night. (Psalm 90:4) And some two millennia ago, Peter wrote, Do not overlook this one fact, beloved, that with the Lord one day is as a thousand years, and a thousand years as one day. (2 Peter 3:8) In other words, time in God’s eyes moves at different speeds from time in our ours. And in the life of faith, it’s critically important that we learn to rely on God’s timing more than our own — to learn to trust the speed of God. How Long, O Lord? Learning to trust God’s timing is not easy, to say the least. This is partly due to our sin and unbelief. But it’s also because trusting a frame of reference different from ours is, by definition, counterintuitive. Since we can’t calculate God’s time, his timing often doesn’t make sense to us. That’s why after Peter described one God-day as being like a thousand years for us, he went on to say, “The Lord is not slow . . . as some count slowness” (2 Peter 3:9). The “some” he referred to were “scoffers” who mocked Christians’ hope in the return of Christ (2 Peter 3:3–4). But the truth is that all of us fit into the “some” category at times. I don’t mean as scoffers, but as children of God painfully perplexed by our heavenly Father’s apparent slowness. We cry out, “How long, O Lord?” (Psalm 13:1), wondering when he will finally fulfill some promise to which we’re clinging. So, Peter exhorts us, the “beloved” of God, not to “overlook” the fact that God-time is not man-time; therefore, God “is not slow” as man counts slowness (2 Peter 3:8–9) — as  I  sometimes count slowness. Indeed, he is not. God Is Not Slow Someone who has created such a thing as light speed, and who knows what’s happening in every part of a universe spanning some 93 billion light-years across, is clearly not slow. “It’s critically important that we learn to rely on God’s timing more than our own.” It’s also clear, however, that such a being as God operates on a very different timeline than we do — if  timeline  is even the right word. For God is not constrained by time. He is the Father of time (Genesis 1:1; Colossians 1:16). He is “the Ancient of Days” (Daniel 7:9), existing “from everlasting to everlasting” (Psalm 90:2). God is not  in time ; time is  in God  (Acts 17:28; Colossians 1:17). The “thousand years” of Psalm 90:4 and 2 Peter 3:8 is just a metaphor, using a timeframe we can somewhat comprehend to communicate a reality we can’t. So, when the speed of God seems slow to us, or when his timing doesn’t make sense, we must “not overlook this one fact”: God-time is different from man-time. God-time is relative to his purposes, which is his frame of reference. And God, according to his wise purposes, makes everything beautiful in its time — the time he purposefully chooses for it. Time for Everything Everything beautiful in its time . I get that from Ecclesiastes 3:11: [God] has made everything beautiful in its time. Also, he has put eternity into man’s heart, yet so that he cannot find out what God has done from the beginning to the end. This verse captures like no other both the mysterious nature of our experience of time, and the pointers God has placed within our frame of reference to help us trust the wisdom of his timing. In designing us with eternity in our hearts, the “eternal God” made us to know him (Deuteronomy 33:27). But in limiting the scope of our perspective and comprehension, he also made us to fundamentally trust him and not ourselves (Proverbs 3:5–6). This is how he means for us to know him: I am God, and there is no other; I am God, and there is none like me, declaring the end from the beginning and from ancient times things not yet done, saying, “My counsel shall stand, and I will accomplish all my purpose.” (Isaiah 46:9–10) He is “the everlasting God” (Isaiah 40:28), “who works all things,” including all time everywhere, “according to the counsel of his will” (Ephesians 1:11). One clear way he reveals the wisdom of his purposes is how he has created, in our frame of reference, “a time for every matter under heaven” (Ecclesiastes 3:1): a time to be born, and a time to die; a time to plant, and a time to pluck up what is planted; a time to kill, and a time to heal; a time to break down, and a time to build up; a time to weep, and a time to laugh; a time to mourn, and a time to dance. (Ecclesiastes 3:2–4) God “made everything beautiful in its time.” The Hebrew word translated “beautiful” means  appropriate ,  fitting ,  right . God’s “invisible attributes” can be “clearly perceived” in the created order we observe and experience (Romans 1:20). They reveal the wisdom of his purposes — a wisdom far beyond ours. And God intends them to teach us that his “beautiful” timing can be trusted, even when we don’t understand it. In the Fullness of Time God did not merely leave us to deduce his character and wisdom from nature. For “when the fullness of time had come, God sent forth his Son” (Galatians 4:4). In Jesus, the Creator of all stepped into terrestrial time, into our frame of reference (John 1:2). In fully human form, he “dwelt among us,” directly revealing the divine attributes with a “glory as of the only Son from the Father, full of grace and truth” (John 1:14). “Time in God’s eyes moves at different speeds than time in our ours.” While here, he performed many signs and wonders and proclaimed, “The time is fulfilled, and the kingdom of God is at hand; repent and believe in the gospel” (Mark 1:14–15). As he did so, he displayed the marvelous wisdom of the timing of God, often in ways that surprised and confused his followers (John 4:1–42; 11:1–44). Then, when his time had come (John 12:23), Jesus obeyed his Father to the point of death on a cross, “offer[ing] for all time a single sacrifice for sins.” And then he was raised from the dead and “sat down at the right hand of God, waiting from that time until his enemies should be made a footstool for his feet” (Hebrews 10:12–14). As his followers, we also wait. We wait for the Father to “send the Christ appointed for [us], Jesus, whom heaven must receive until the time for restoring all the things about which God spoke by the mouth of his holy prophets long ago” (Acts 3:20–21). Trust the Speed of God As we wait, two thousand years later (or two God-days), we help each other remember, The Lord is not slow to fulfill his promise as some count slowness, but is patient toward [us], not wishing that any should perish, but that all should reach repentance. (2 Peter 3:9) Yes, we must frequently help each other remember: God-time moves at different speeds than ours. God works all things, at all times, in all places, in all dimensions, after the counsel of his will to accomplish all his purpose. God has a purposeful time for everything, and he makes everything beautiful in its time. However God chooses to use our times, it’s critically important that we learn to trust his timing over the relative and unreliable earthbound perspective that shapes our expectations. Our times, like all times, are in God’s hand (Psalm 31:15). This is what it means to live by faith in relation to time. In choosing to trust the speed of God, we humble ourselves under his mighty, time-holding hand. According to 1 Peter 5:6–7, the amazing reward of choosing to embrace such joyful, peaceful, childlike trust in God is that he will exalt us at the proper time.

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