Eastbrook at Home – September 20, 2020

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Join us for worship with Eastbrook Church through Eastbrook at Home at 8, 9:30, and 11 AM as we continues our five-week series “The Kingdom of God.” After the past two weekends where we explored the theme of the kingdom of God in the Old Testament and the New Testament, this weekend I explore what it means to live in the kingdom of God by the power of the Holy Spirit. Follow along with the entire series here. Access the downloadable bulletin, sermon notes, and sermon discussion guide here.

You can also join in with a daily devotional for this series here.

We also continue in-person services at both 9:30 and 11:00 AM this weekend at the Eastbrook Campus, but you do need to RSVP ahead of time this week and in coming weeks. Find out more info here.

Each Sunday at 8, 9:30, and 11 AM, you can participate with our weekly worship service at home with your small group, family, or friends. This service will then be available during the week until the next Sunday’s service starts. You can also access or download the service directly via Vimeo or the Eastbrook app.

If you are not signed up for our church emailing list, please sign up here. Also, please remember that during this time financial support for the church is critical as we continue minister within our congregation and reach out to our neighborhood, city, and the world at this challenging time. Please give online or send in a donation to support the ministry of Eastbrook Church.

The Weekend Wanderer: 19 September 2020

The Weekend Wanderer” is a weekly curated selection of news, stories, resources, and media on the intersection of faith and culture for you to explore through your weekend. Wander through these links however you like and in any order you like.


JI Packer politics“J.I. Packer: The Bible’s Guide for Christian Activism” – When Jim Packer passed away last month, we lost one of our greatest voices in world evangelicalism. Thankfully, Packer wrote so widely that we can still learn from his insights. Christianity Today unearthed a jewel of an essay by Packer from 1985 on how Christian faith relates to the public sphere. His words feel just as relevant today as ever.


Jamal- Dominique Hopkins“Preach What You Practice” – Here in an ongoing series called “Race Set Before Us,” Jamal-Dominique Hopkins reflects on the life and legacy of Paul King Jewett as an example of Christian leadership during this divided time. “Jewett, a renowned moral theologian, possessed a passion for promoting racial solidarity. He attended a predominantly black church, mentored black students at Fuller, became the first white board member of the National Negro Evangelical Association (currently known as the National Black Evangelical Association). He also attended the March on Washington in 1963 and the funeral of Martin Luther King Jr. in 1968.”


Winding river“What Kind of Turning Point?: History is an unpredictable thing. Respect it.” – I first encountered the work of Mark Noll while I was an undergraduate student at Wheaton College and he had just published his important book The Scandal of the Evangelical Mind. Noll, a wise historian of Christianity and more particularly an expert on the history of evangelicalism, has a thing or two to say about making predictions about what lies ahead of us. Drawing on the work of Bruce Hindmarsh and James Davison Hunter, Noll’s wise words in Comment are well worth reading.


Barna Race Today“White Christians Have Become Even Less Motivated to Address Racial Injustice” – From Barna: “As of the July 2020 survey, practicing Christians—self-identified Christians who say their faith is very important in their lives and have attended a worship service within the past month—are no more likely to acknowledge racial injustice (43% ‘definitely’) than they were the previous summer. There is actually a significant increase in the percentage of practicing Christians who say race is ‘not at all’ a problem in the U.S. (19%, up from 11% in 2019). Among self-identified Christians alone, a similar significant increase occurs (10% in 2019, 16% in 2020).”


20200828T0945-SYRIA-TURKEY-WATER-1004324-690x450“Christians, others warn Turkey is ‘weaponizing water’ in northeast Syria” – From Crux: “Parts of Syria’s north where Kurds, Christians and Yazidis have practiced religious freedom in recent years are reportedly again under attack by mainly Turkish military and their allied Syrian Islamist fighters. The Syrian Democratic Council, which oversees the autonomous northeast of Syria, condemned Turkey’s cutting off the water supply to the area’s main city, Hassakeh, for nearly four straight weeks. Humanitarian groups have repeatedly accused Turkey of ‘weaponizing water’ since its military takeover of the region in October 2019.”


Battle of Adwa“To understand African Christianity, remember the Battle of Adwa” – Here is Philip Jenkins in The Christian Century reflecting on a key moment in Ethiopia that had great import for modern African Christianity. “The historic relationship between Christianity and imperialism naturally causes grave dilemmas for modern believers. But on at least one celebrated occasion, it was actually a great Christian army that decisively triumphed over empire—and resisted conquest for a generation. Anyone interested in the story of modern African Christianity needs to know about the Battle of Adwa.”


Bible and Rosary“Evangelicals Becoming Catholics: Former CT Editor Mark Galli” – Last week I shared about former Christianity Today editor Mark Galli converting to Catholicism. Ed Stetzer gathers together a series of reflections by various theologians, writers, and thinkers on why evangelicals might make such a move in general, including various authors such as Scott Hahn, Francis Beckwith, Douglas Beaumont, Scot McKnight. Stetzer concludes with his own reflections on Galli’s decision, both in relation to his personal friendship with Galli and as a Baptist who sees both the strengths and weaknesses of evangelicalism.


Music: Yo-Yo Ma, “Bach: Cello Suite No. 1 in G Major, Prélude.”

[I do not necessarily agree with all the views expressed within the articles linked from this page, but I have read them myself in order to make me think more deeply.]

A Prayer for the Church: on displaying God’s wisdom

“His intent was that now, through the church, the manifold wisdom of God should be made known to the rulers and authorities in the heavenly realms” (Ephesians 3:10)

Lord, how is it that the Church should make known Your wisdom to the rulers and authorities? How weak and stumbling we are! how quick to falter and prone to wander!

Still, Paul affirms this great reality that the Church has a special calling in part to display Your vast wisdom. Certainly this is tied in with the mystery of Christ, which Paul says is “through the gospel the Gentiles are heirs together with Israel, members together of one body, and sharers together in the promises in Christ Jesus” (Ephesians 3:6). This positional reality and the resulting new community of the Church is part of the revelation of God’s wisdom through the Church.

Lord, because of this gracious mystery, please do a work in the Church in our day and time which is a renewing work and a refining work. Help us, Lord, to display the awesome wonder of Your holy wisdom. May You be glorified in us these days so that You will be seen through us, Your people. Give us grace for this today and in days to come.

Jesus and Four Competing Approaches to God’s Kingdom

When Jesus proclaimed that “the kingdom of God has come near” (Mark 1:15) He drew upon a powerful idea that pervades the Hebrew Scriptures. The prophets, particularly Isaiah and Daniel, spoke of God’s kingdom catastrophically breaking into the world. They described a figure – the Messiah or Son of Man – who would inaugurate God’s kingdom.  And they also spoke of God’s rule bringing renewal and change to earth. But even as He proclaimed the kingdom’s arrival, Jesus also offered a radically different understanding of what the kingdom was all about.

In their book, The True Story of the Whole World, Craig Bartholomew and Michael Goheen offer a quick overview of four other approaches to the hope of God’s kingdom that were prominent in Jesus’ day. [1] Let’s explore those other approaches as a contrast with Jesus.

  1. The Pharisees – The Pharisees were a religious group deeply concerned about compromising with culture. Because of this they advocated for strong religious separation from pagan corruption and radical obedience to God’s Word. They worked within the existing religious structures, the synagogues, to urge the people to influence culture by being different. The wanted to bring the kingdom by forceful separation.
  2. The Essenes – Like the Pharisees, a second group had a similar desire to be different from the culture but took a very different approach to that. The Essenes withdrew from society, forsaking even the existing religious structures to form entirely separate communities centered on God. It is likely that the area of Qumran, where the Dead Sea Scrolls were found, was an Essene community. The wanted to bring the kingdom through withdrawal.
  3. The Zealots – A third group, the Zealots, were furious with the Roman occupation of God’s land. Like the Pharisees, the Zealots called for radical obedience to God’s Word, but took it to another level. They promoted violent revolution against Rome. While the Zealots were not really one organized movement, these groups took their religious commitment frightfully seriously, sparking revolutionary movements against Rome that eventually led to reprisals from Rome, culminating in the  destruction of Jerusalem in AD 70. They wanted to bring the kingdom by violence.
  4. The Sadducees – A fourth group was known as the Sadducees. The Sadducees were largely a priestly group responsible for the maintenance of the Temple. They held positions of power with great influence under the Roman occupation, but often made politically compromises with the occupying forces of Rome in order to stabilize the country and maintain their power. They sought to bring hope and God’s kingdom through compromise.

Each of these groups wanted to bring forth the hope of God’s kingdom, but they each had different ideas as to how that would happen: forceful separation, withdrawal, violence, or compromise. But Jesus’ approach to the kingdom is distinct. In Luke 4:16-21, Jesus declares that He is the One who fulfills God’s promises in the prophets—the One who is to come and usher in the kingdom.


[1] Craig Bartholomew and Michael Goheen, The True Story of the Whole World: Finding your place in the biblical drama (Grand Rapids, MI: Faith Alive Christian Resources, 209), 102-103.

Is the Kingdom of God Fair?

In Matthew 19:16-20:16 we read one of Jesus’ most challenging conversations, an exchange with a wealthy young man, which is followed by a parable about workers in a vineyard. It is challenging to read both because the wealthy young man struggles with Jesus, but also because the parable quickly touches upon some of our in-built cultural values in North America.

First, the wealthy young man cannot give all for following Jesus because the possessions in his life have too strong a grip on him. He cannot obey Jesus’ words, “go, sell your possessions and give to the poor…then come, follow me” (Matthew 19:21). The greatness of his wealth became a roadblock to his discipleship. “For where your treasure is, there your heart will be also” (Matthew 6:21). The apostles are flabbergasted in light of the prevailing Jewish view that wealth affirms God’s blessing on one’s life. If those who are wealthy cannot enter the kingdom with ease (19:23-24) then what about those who are not wealthy? What about the ones, like them, who have little and have even given their meager resources for the kingdom? How much more difficult, they thought, will it be for people with little to enter the kingdom.

And so, Jesus goes on to tell a parable to expand on the idea that “many who are first will be last, and many who are last will be first” (19:30). It is a parable of troublesome grace for those, like me, who operate on the system of fairness. A landowner hires five rounds of workers through the course of the day to work in his vineyard. While those hired first worked all day, those hired last worked only a few hours. But here is where the scandalous grace comes in: the landowner pays all the workers the same day’s wage regardless of when they began work. The earliest workers agreed to this (20:2, 13), but they are offended by the generosity of the landowner. In the back of my mind, a voice cries out like an alarm: “it’s just not fair!”

But that is just the point. The Kingdom of God is not about fairness, but about grace. What the earliest followers of Jesus thought was the system of fairness in God’s blessing was turned upside down. “Many who are first will be last, and many who are last will be first.” Why? Because in His scandalous generosity, God unleashes grace without measure on all who come to Him. Whether early or late, we all receive an equal portion of the grace of God that is without measure or bounds.