The entire life of faith begins with God reaching out to us first. In response to humanity’s fall from grace and sin’s impact upon this world, God sent Jesus, fully God and fully man, to live, die and be resurrected to bring us and all creation back to God through relational restoration. This is how Paul describes it:
You see, at just the right time, when we were still powerless, Christ died for the ungodly. Very rarely will anyone die for a righteous person, through for a good person someone might possibly dare to die. But God demonstrates his own love for us in this: While we were still sinners, Christ died for us. (Romans 5:6-8)
In the face of humanity’s sin-soaked efforts to stand at the center and push God to the periphery, in the face of humanity’s guilt and shame, God steps in to demonstrate His love by sending Jesus into our midst.
And through that demonstration of love in Jesus, sin’s disordering power in our lives and choices is broken by God’s grace. Here is Paul again, just a few verses later:
For if, by the trespass of the one man, death reigned through that one man, how much more will those who receive God’s abundant provision of grace and of the gift of righteousness reign in life through the one man, Jesus Christ! Consequently, just as one trespass resulted in condemnation for all people, so also one righteous act resulted in justification and life for all people. For just as through the disobedience of the one man the many were made sinners, so also through the obedience of the one man the many will be made righteous. The law was brought in so that the trespass might increase. But where sin increased, grace increased all the more, so that, just as sin reigned in death, so also grace might reign through righteousness to bring eternal life through Jesus Christ our Lord. (Romans 5:17-21)
Let me summarize Paul’s flow of thought like this:
|Adam’s sinful action||Christ’s righteous action|
|Death comes to humanity||Grace and life to humanity|
|Condemnation to humanity||Justification and life to humanity|
|Humanity becomes sinful||Humanity becomes righteous|
|The Law highlights sin’s victory in wrong and death||Grace highlights Jesus’ victory in eternal life|
Death reigned through Adam’s sin, but those receiving the grace of Christ will reign in life. Condemnation came down through Adam’s one sinful act to all humanity, but Jesus’ one righteous act eradicates judgment and opens the way to life. Adam’s disobedience made all humans sinners, but Jesus’ obedience makes many righteous. The law of God highlights the victory of sin in which human beings are trapped to the point of death. But the grace of God in Christ has victory over sin, bringing us into eternal life.
The background of Genesis 1-3 is important here because Jesus is, in a sense, the second Adam, bringing redemption to humanity from the power of the Fall. This is a re-introduction to the way things were supposed to be in the original creation, and the doorway into that renewal is Jesus the Messiah.
Jesus gives grace, life, and freedom from guilt and shame. We don’t have to be afraid of God or ashamed of God because of Jesus and what He has done. The access point for us to this is new life and grace is faith. We reach back to the God who first reached out to us.
The Importance of Jesus’ Redemption in the Body
Now, we all know this is really important in terms of salvation, but we may wonder what any of this has to do with our love, sexuality, and body life.
It is important to remember that Jesus came in a body to do this work of salvation. That incarnation – that physicality – is not tangential but vital to the redeeming work of Christ. The Apostle John writes:
“The Word became flesh and made his dwelling among us. We have seen his glory, the glory of the one and only Son, who came from the Father, full of grace and truth.” (John 1:14)
Jesus came in a body because we live in bodies. His saving work – His redeeming work – had to be physical to bring God’s power to bear upon the created world. It may seem outlandish that God would draw near in a human body, but this is the way salvation works and, in a sense, must work. This is the fleshed-out reality of the title “Immanuel,” which means “God with us.”
Without Jesus’ body, there would be no redemption or salvation. John the Apostle knew this and so a major theme of his letters is counteracting the proto-Gnosticism so prevalent and popular in his day.
“Every spirit that acknowledges that Jesus Christ has come in the flesh is from God, but every spirit that does not acknowledge Jesus is not from God. This is the spirit of the antichrist, which you have heard is coming and even now is already in the world.” (1 John 4:1-3)
The fleshy-ness of Jesus is vital to the truth of what God is doing. Why? John goes on a bit later in that same chapter:
“This is how God showed his love among us: He sent his one and only Son into the world that we might live through him. This is love: not that we loved God, but that he loved us and sent his Son as an atoning sacrifice for our sins.” (1 John 4:9-10)
Paul told us earlier that Jesus’ death demonstrated God’s love for us (Roman 5:8), and now John echoes that, saying God’s love is shown in Jesus’ death as an atoning sacrifice for our sins.
Sin ruptures relationship with God. That rupture happened through human bodies and human activity in the garden. The physicality of sin had far-reaching spiritual impact: humanity trying to be at the center of the universe, including self-will, the condemnation of guilt, and the hiding of shame.
In like manner, Jesus dealt with sin’s impact through a human body and through human activity. The physicality of Jesus’ sacrifice had far-reaching spiritual impact: restoration of relationship with God, new life, acceptance, and freedom from condemnation.
[This post is excerpted from the message, “Redemption and Embodied Sexuality,” delivered at Eastbrook Church on November 16/17, 2019.]
I continued our series, “Love-Sex-Body: Toward a Biblical Theology of Embodied Sexuality,” this past weekend at at Eastbrook Church
This weekend, I turned our attention to the first chapter of God’s Good Story: Creation. The message draws upon many Scripture passages, but finds its footing in Genesis 1 and 2. My main point was basically that our bodies our good, our sexuality is good, and love is the good that holds that all together. In the midst of the message, I spent some time discussing the image of God in humanity, the nature of biological sex and gender, as well as some reflections on singleness and marriage.
You can watch my message from this past weekend and follow along with the message outline below. You can also engage with the entire series here or download the Eastbrook mobile app for even more opportunities to connect.
This past weekend at at Eastbrook Church we began a new, five-week series, “Love-Sex-Body: Toward a Biblical Theology of Embodied Sexuality.” This first weekend in the series is an introduction to the themes of embodied sexuality, with attention to some ground rules for approaching this discussion and the framework for the series.
You can watch my message from this past weekend and follow along with the message outline below. You can also engage with the entire series here or download the Eastbrook mobile app for even more opportunities for involvement.
This coming weekend at Eastbrook Church we begin a new preaching series entitled “Love-Sex-Body: Toward a Biblical Theology of Embodied Sexuality.” All around us, in our daily interactions with others and in the cultural conversation, we encounter ever-changing and vigorous debates about the nature of the human body, gender identity, and sexuality. In this series we will take steps toward developing a more-robust theology of the embodied sexuality within the contemporary church. Walking through the four-chapter gospel, we want to understand how our bodies, our sexuality, our relationships, yes, our very selves are affected by God’s creation, the fall into sin, Christ’s redeeming work, and the ultimate restoration of all things. Through this series we will strive to develop a clear yet nuanced approach to Scripture on God’s purposes for love, the human body, and sexuality from Genesis through Revelation, with attention to pertinent issues and questions.
October 26/27 – “Love-Sex-Body: Introduction to Embodied Sexuality”
November 2/3 – “Creation and Embodied Sexuality”
November 9/10 – “Fall and Embodied Sexuality”
November 16/17 – “Redemption and Embodied Sexuality”
November 23/24 – “Restoration and Embodied Sexuality”
Along with the weekend series there are a few other opportunities I want to highlight.
Discussion Groups and Classes
To encourage conversation within the church, this new series will include sermon discussion groups each weekend during the 11 AM hour every Sunday morning (October 27-November 24). Trained facilitators will help us talk deeply with one another around tables. Also, our NextGen and Adult Ministry teams are developing follow-up classes on related topics scheduled to begin in January 2020.
On Monday, October 28, Dr. Preston Sprinkle will share with us on the topic: “The Jesus Way: Grace and Truth in Developing a Theology of Sexuality.” Dr. Sprinkle is the president of The Center for Faith, Sexuality & Gender, and is a biblical scholar, an international speaker, and a New York Times bestselling author who has written numerous books including People to Be Loved: Why Homosexuality Is Not Just an Issue (Zondervan). To help us plan adequately for materials he will bring, please register if you plan to attend.
As I concluded our series, “Will You Be My Neighbor?”, this past weekend at Eastbrook, I took a practical look at how John 8:12 and Matthew 5:14 fit together in our faith and practice. In these two verse, a theme of light from God shining through Jesus and His people come together, yet in different directions:
“When Jesus spoke again to the people, he said, ‘I am the light of the world.’” (John 8:12)
“You are the light of the world.” (Matthew 5:14)
There is a lot in here, but as it was a family worship weekend for us, I tried to use more story-telling and practical application to our lives. Maybe that worked and maybe it didn’t. You can watch/listen and let me know.
This weekend at Eastbrook, we began a new 4-week series entitled “Will You Be My Neighbor?” This series is an extended reflection on how Jesus’ call to love God and love our neighbor works its way out into the ordinary context of our neighborhoods.
I began the series this weekend by looking at the call to love our neighbor through the lens of Jesus’ arrival as our neighbor and Messiah. This message was centered in John 1:14:
The Word became flesh and made his dwelling among us. We have seen his glory, the glory of the one and only Son, who came from the Father, full of grace and truth.
Of course, Eugene Peterson’s rendering of this text in The Message really drives the point home memorably:
The Word became flesh and blood,
and moved into the neighborhood.
We saw the glory with our own eyes,
the one-of-a-kind glory,
like Father, like Son,
Generous inside and out,
true from start to finish.