The key to reading the Bible, though, is to understand that all of those authors and books—all 1,189 chapters of them—are actually working together to tell one overarching, mind-blowing story about God’s action to save human beings from their high-handed rebellion against him, and from the effects and consequences of that rebellion. And the thing is, the story of how he did that is quite literally epic in its scope and its sweep. 

A trek. That’s what it is when you decide to read the entire Bible. After all, it’s sixty-six different books with thirty-some different authors, written over the course of a millennium and a half. And it’s long—almost 1,200 chapters and three-quarters of a million words, meaning that if you decided to read the entire thing aloud, all at once, it would take you just under three days to do it—about seventy hours and forty minutes if you’re an average-speed reader. Moreover, the Bible contains many different kinds of literature. There’s poetry and narrative, lists and genealogies, biographies and law codes and prophecies and sermons and open letters and personal letters and even something called “apocalyptic.” It’s no wonder so many people feel bewildered when they open up the Bible and attempt to read it. Actually, most people do pretty well through Genesis and the first part of Exodus. But once Exodus starts launching into Old Testament Law and doesn’t really come up for air for a book and a half, that’s when many people start thinking, “Wow, life’s gotten busy! Maybe I’ll give this another try next week . . . or month . . . or year.”
I think the key to reading the Bible, though, is to understand that all of those authors and books—all 1,189 chapters of them—are actually working together to tell one overarching, mind-blowing story about God’s action to save human beings from their high-handed rebellion against him, and from the effects and consequences of that rebellion. And the thing is, the story of how he did that is quite literally epic in its scope and its sweep. Wars between angels rage in the spiritual realm, while on earth kingdoms rise and fall, empires clash, cities are built and destroyed, priests perform sacrifices, and prophets point their bony fingers to the future. And in the end, a great throne is toppled and a great crown falls to the ground, only to be given finally to one thirty-year-old man—a subjugated peasant from a conquered nation—whom God enthrones over the entire world as the one who alone can and does offer mercy to rebels. If there’s ever been an epic story told in the history of mankind, this one is it!

Maybe you’ve read epic stories before, stories so sweeping in their enormity, in the comprehensiveness of the world they build, that you feel not so much like you’re reading the story from the outside as that you are actually a part of it. And when it comes to an end, when you get to the last chapter, you hesitate to read it because you know you’re about to have to leave this world you’ve been so immersed in.

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Written by T. M. Suffield |
Thursday, June 13, 2024
The Christ has conquered death! Hallelujah. Death is dead in the death of the living one. He has wrested the keys of Hades from the Enemy’s cold hand and now rules over death. Satan, Sin & Death ‘died’ on the Cross and Jesus won. Satan was defeated in the way described in Zechariah 3.1-4: the true accusations of the accuser are made to be false because Jesus stood in our place on the cross. Therefore, Satan, Sin & Death are defeated. Christ has won.

A few weeks ago, I taught a session that I called ‘Understanding the Cross’ at my church. We went through some of what sin is and what crucifixion was like and the Old Testament sacrificial system. In the second half we looked at passages of the Bible to find out what happened theologically on or because of the Cross.
I think it’s common that we emphasise one or two of these, but all 12 happened. It is true that the Bible emphasises some more than others and that these are not all of equal weight in our understanding, but together they form a tapestry.
Sometimes we can be so cross (!) about people who minimise penal substitution (that Jesus stood in the place of our punishment on the cross) that we make it the only thing the Bible talks about. Substitution is a main theme, but there are others.
Sometimes these are called ‘theories’ of atonement as though they are competing with one another. That isn’t the right way of thinking, as they’re all mentioned in the Bible. Instead they are facets of the atonement and the question is about how they fit together.
1. Substitution.
Isaiah 53.6, 1 Peter 2.24, 2 Corinthians 5.21
Jesus stands in our place, so that in the ‘Great Exchange’ as Martin Luther called it, we gain his righteousness while he takes our sin. This is our cross, our rightful death, and he takes it instead of us.
Therefore, I don’t have to die, even though sin causes death.
2. Propitiation
Romans 3.35, 1 John 4.10
This is often lumped with the former but it’s a distinctly different thing. It means the turning aside of wrath. Jesus’ death turns aside the wrath of God so that his anger is not levelled at those who trust in Jesus’ death.
Therefore, God’s wrath is not levelled against me, even though he is just and I deserve it.
3. Expiation
1 John 1.7, Leviticus 16
Jesus cleanses our filth so that our sin is taken far away from us. Think of the second goat on the Day of Atonement, who is sent out into the wilderness to be eaten by goat demons. He is identified with the people’s sin and then cast out the camp with their uncleaness on him. Jesus cleanses us not just from the penalty of sin but from its pollution, sending it far away.
Therefore, even though sin made me filthy, I have been cleaned.
4. Ransom
Matthew 20.28, Colossians 2.14
Jesus paid the price of our sin.
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The major lesson from this assembly on this matter is that we need to double down on our Presbyterian principles. Witnesses and evidence with biblical process for those who are guilty and vindication for those who have been falsely charged. This has always been the Presbyterian way and is doubly necessary in the negative world.

The 88th Orthodox Presbyterian Church (OPC) General Assembly  has happened.
There were many things that occurred at that meeting, one of which has gotten the attention of the NAPARC social media sphere. I am talking of course about the accusations of racism made at the 88th GA. As one who has been burned by social media in the past and as a commissioner to the 88th GA, I think some perspective is in order. I offer this commentary to set the record straight and to point out to my brothers in the OPC, officers and congregants, that what we need now, more than ever, is to double down on our Presbyterian principles. These episodes will happen again. It is only by walking in God’s ways that we will be able to see a path through.
If we take Aaron Renn’s “negative world” interpretation seriously, we need to take this lesson seriously as well. His negative world interpretation sees American culture as negatively disposed to Christianity. The previous generation was neutral towards the church. The generation prior to that was positive. Now, America sees being a member of the church as a negative thing and in some cases, a moral fault. Evil, one might say. I agree with Renn’s interpretation. But more than that, his interpretation helps us understand the lay of the land and enables us to understand how things operate in the world. It helps us understand what happened on the campus of Eastern University.
When the Assembly gathered for our first business session (Thursday afternoon) we were greeted with a sobering announcement. Eastern University reported to us four instances of racial disparagement committed by members of our group. They informed us that if this happened again, they would pull the contract and kick us off campus. This would have been the first time in the history of the OPC that a GA was suspended midway. Bewildering to say the least.
The moderator held us in recess until after the dinner break for the purpose of prayer and conference. In this announcement we were told the substance of the four instances. As has been recounted elsewhere, one of the four was so beyond conception that no one at the Assembly gave it any credence. The other three were probable.
Many of you have already read the Christianity Today article about this Assembly. In that article, the author characterized the first two incidents as joking about “slave labor.” Here is the first lesson for all OPC members. While the CT article is not outright lying, it is presenting the incident in a deceptive frame. The instance we were told about was that a commissioner made two jokes about the 13th amendment. This is the amendment that outlawed slavery. The essence of the joke was that since slavery is no more, don’t work too hard. This was a case of wrong place, wrong time. The term “slave labor” wasn’t used, as far as I can tell. The CT article uses the term “slave labor” in its reporting for the emotional effect. That term evokes all kinds of visceral responses. Hence the author uses that term, which was never reported to us at the GA. Thus, we have a case of deceptive framing in the CT article.
The lesson here is to recognize how words are used in the negative world. They are used, more often than not, to manipulate emotion rather than to convey reality. This is a principle of the post-modern world we live in where truth is nothing, power only is the object of speech. Hence, in the negative world “speech is violence.” Most Christians do not think this way as a matter of course. We tend to think of words as communicating reality (either of our own hearts or of God and His Gospel). Thus it may come as a surprise when less than good faith actors use language in less than good faith. This is becoming more and more common within the church. The lesson here is to recognize that this is going on.
I do not fault the moderator nor the other men who represented us in our interactions with Eastern University. They were between an eight ball and a bowling ball, trying to avoid a crushing. I do take issue with the posting of our statement on social media during the assembly.
This statement was approved without dissent. Whatever breaches of order that occurred to accomplish that are not the point here. The larger point was the posting of that statement to social media. The Assembly approved that statement to be given to Eastern. The decision to post it to social media was never brought before the Assembly. I voiced these concerns to the parties responsible and am satisfied with their reasons, though I disagree with their decision. Here is the second lesson.
If words are bullets in the negative world, social media is gunpowder in the casing. As far as the situation was concerned, there was no need to post the statement to social media. The party that complained was being dealt with. That was as far as it needed to go. This is due to the unsubstantiated nature of the accusations. Not being confirmed, there was no need to publicize.
For my OPC brothers, consider an issue on your own session. Let’s imagine a man is accused of beating his wife. Let’s say that the woman’s father is the one making the accusation to you. He is furious. All understandable. Let’s further imagine that in order to placate the father, you make an announcement to the congregation, post it on your church’s website and socials denouncing wife beating. What would the effect be? People will draw the conclusion that your church is a hot bed for wife beating.
All of that could be avoided if you deal with the father in private, assuring him that you take this as seriously as he does and that you will investigate. After an investigation, you are then able to proceed wisely and properly. Before an investigation any admission of guilt or hint thereof will damage the reputations of the parties involved.
The major lesson from this assembly on this matter is that we need to double down on our Presbyterian principles. Witnesses and evidence with biblical process for those who are guilty and vindication for those who have been falsely charged. This has always been the Presbyterian way and is doubly necessary in the negative world. Take it from one who has been on the receiving end of false accusations, no amount of apology for mere accusations will satisfy the mob.
All those who are calling the OPC racist are slandering her. All those who are accepting those slanders at face value are parties to gossip. As the testimony of Eastern University shows, the only real instance of a GA commissioner giving offense was the instance of a bad joke made at the wrong time. He intended no offense. Rather he intended encouragement and rapport with the student helpers. To call this racist is to succumb to the verbal weapons of the post modern negative world.
Recognizing that we live in the negative world is imperative for all shepherds today. Daniel was able to persevere in Babylon because, at one level, he recognized that the culture of Babylon was opposed to the culture of Judah. And the culture of Judah was based on the religion of Jehovah. Many, many OPC members and officers have grown up in and known nothing but the culture of Judah, as it were. I praise the Lord for this. And it is to these that would simply say, “Look around. You are not looking at Mount Zion when you look at America in 2022. You are looking at the Hanging Gardens. You are not in Judah anymore. Don’t eat the kings meat (don’t adopt the cultural concerns of post modern America as Christian concerns).”
The OPC is better than this. We need to be better than this. For the warfare has just begun and the weapons of our warfare are mighty in God for pulling down strongholds. We need only to use them and to behold the salvation of Jehovah.
Bennie Castle is Pastor of Grace Orthodox Presbyterian Church (OPC) in Lynchburg, VA.
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