Reading Wright, NTPG Chapter 2

This week continues The New Testament and the People of God in chapter 2 (pp 31-46), on knowledge, specifically, the basis for knowledge and how one knows, or, my dad's favorite word, epistemology. Wright attempts to navigate the reader through the quagmire of objective v. subjective, positivist v. phenomenalist, to arrive at his position of critical realism.

My first time through this chapter was a real eye-opener, as I had been classically trained to assume an objective (positivist) view of knowledge--that such knowledge was possible. To put it differently, there are certain kinds of knowledge that can be known for certain, without question, an 'objective' knowledge in which there is no doubt. Apparently this has been rejected by most philosophers for quite some time (p 33). On the opposite side is the denial of any certainty and one is left with only the phenomenon, the subjective experience and interpretation that is unique to the person. This latter one certainly describes some of the current cultural moment. And I don't think Wright would deny 'objective' knowledge when it comes to mathematical proofs. He does start off the chapter emphasizing his discussion of knowledge will narrow into the areas of literature, history, and theology (areas essential to the study of the New Testament). In this area, you have wide polarity: from one can know with absolute certainty to one cannot know anything with any level of confidence. To use his illustration, how confident can I be that Caesar crossed the Rubicon (p 34)?

Critical realism is Wright's attempt at navigating these extremes while not trying to rescue either position. Rather, he proposes that critical realism "sees knowledge of particulars as taking place within the larger framework of the story or worldview which forms the basis of the observer's way of being in relation to the world... knowledge takes place, within this model, when people find things that fit with the particular story or (more likely) stories to which they are accustomed to give allegiance." (p 37, emphasis original) In other words, stories are how we make sense of the world, and stories are one of the essential components that make up one's worldview. I actually think this is a contribution that post-modernism has given us, a helpful emphasis on narrative. Human beings live far more as story-telling-beings versus data-driven-logicians.

Wright then wraps the chapter up by suggesting that questions arise when one's stories are insufficient to answer questions that arise from current events (p 40ff). But we do so from within the context of these stories! In other words, worldview and story are preconditions to hypothesis and interpretation. The stories I believe may conflict with yours. And importantly, if your story fits better with the event (more explanatory), I may come to believe that is the better story--and perhaps change parts of my worldview in the process. Not all stories go down to the level of worldview. But we are dealing with the New Testament and the claim that God has come in the flesh in Jesus the Messiah. This story is covered with all kinds of worldview questions!

I found his discussion helpful in the area of New Testament study because I have (regretfully) used the phrase "it is true because the Bible says it" as a primary argument. I considered the Bible to be a source of objective truth and my interpretation of it to be objective and therefore my statement was objective. I no longer think this. It is not helpful in discussing Biblical interpretation. Wright, and the position I now hold, suggests using far greater nuance in discussions of history and theology. What is my worldview? What are the stories I tell myself (or that I have received from others) and believe to be true? How might these stories influence my reading of the text? And--this is one of the reasons why I think Wright is focused on this so early--thinking through these things helps us view first century Judaism and the stories it told itself--and therefore what the New Testament is doing with the stories it tells! I think you will see as the discussion continues what a powerful lens this view provides.

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Reading Wright, NTPG Chapter 1

Since my introduction to N.T. Wright's magnificent series of books on Christian Origins, I have wanted to blog my way through them. At the present, there are four volumes in five books. The series begins with The New Testament and the People of God (Minneapolis: Augsburg Fortress Press, 1992) [Hereafter NTPG]. I was first exposed to this series taking a class from Dr. Darrell Bock on the subject of Historical Jesus. I can genuinely say that class changed me in a significant way, in large part because of reading Dr. Wright. It is my hope you will find my observations and comments as I reread this series helpful in your Christian walk.

Chapter 1, pp 3-28, introduces the reader to the task that Wright has set out: writing about Jesus in his historical context and on Paul in his. Much ink has been spilled over the last couple of centuries on the question of Historical Jesus--is the presentation of Jesus in the Gospels historical? Theological? Myth? Did Paul invent Christianity? The answers vary widely. Unfortunately, within the variety of answers have come quite opposite reactions to the answers, such as fundamentalism in response to the very liberal versions of Christianity in the late 19th and early 20th century. One was allowed a narrow range of interpretation before an accusation of liberal was cast one's way and one was 'driven out of the temple'. Sadly, there are wonderful contributions on all sides of New Testament study, whether form criticism, rhetorical, source, literary, or others. Much can be gleaned. And much is lost with a narrow focus on just one. Wright wants the New Testament to be read so that it can be heard in all its glory. This means understanding first century Jewish, Roman, and Greek culture. It means realizing that Jesus is doing his ministry in the latter part of Second Temple Judaism (roughly 4th century BC to 1st century AD). Jesus is speaking to a thoroughly first century Jewish people. Paul writes to a first century Roman-Greek people, primarily Gentile. It means we are in for a bit of culture shock. It also means we might just have to ask some tough questions. And we may not like some of the answers! But we must ask. We must seek. We must knock.

We must also recognize the time in which we live. Christianity was birthed in what we might call the pre-modern era; we find ourselves in the post-modern era. Thus, we must also learn from what each era brought to New Testament study: reading it as authoritative (pre-modern), reading it critically (modern), and reading phenomenologically (post-modern; p 27). Each has its contributions; each has its limitations. Wright will take us on a journey that navigates us through each, attempting to sift the wheat from the chaff. One that this reader has found to be very fruitful, and I hope you will too.

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Genesis, Faith, and Blessing

I have been reading Creation and Blessing by Allen Ross, which is his commentary on the book of Genesis. I am about halfway through the book and what has been noteworthy to me is the emphasis on blessing and faith through the book (and I am roughly at Gen 25). I wrote a paper several years ago for a seminary class on faith in Genesis and recall that being a major theme. God is a "blessing" God--He wants to bless and He does so in abundance and without us deserving His blessing.

One of the mantras coming out of seminary is "context, context, context" for understanding a passage or book. Genesis is written by Moses (no JEDP) to the generation that is about to enter the promised land under Joshua. Genesis is giving the people of Israel their founding stories, what God has promised that He is in the process of fulfilling through them, repeated pictures of what imperfect faith looks like, and how God faithfully took care of those He has promised to bless. "Is God with us?" asks this generation. Look at Noah, Abraham, Isaac, Jacob, Joseph--yes! "What kind of difficulty can I expect?" Opposition, war, famine, barrenness, delay--but this does not stop God from fulfilling His promises! "What does faith look like?" Walking into the unknown trusting that God will provide, especially when you know that where you are walking is directly part of His fulfillment of promise! "Is perfect faith required of me?" No, these Genesis stories recount men and women of imperfect faith, but also a God who is a perfectly faithful God. The blessing is based on God's covenant promise, not their (or our) faithfulness.

This is good news for us. We must learn to walk by faith and Scripture provides us imperfect examples to encourage our walk. God is perfectly faithful and stands by His covenant, provided to us in Jesus.

Professing to be wise, they became fools

The title comes from Romans 1:22, where Paul is discussing idolatry and the downward spiral that comes as a result of the choice to reject the true God for any and every substitute. One result is a loss of rationality ('futile in their speculations' in 1:21)--the basic ability to think clearly. This was on full display last night as I watched the new documentary What is a Woman from Matt Walsh at The Daily Wire. In this documentary, Matt goes around asking for people to define what a woman is, from the academy, to the random person on the street, to the politician, and even to a tribe in Africa! The documentary is more than just trying to define a woman, but is investigating the gender ideology space, including transitioning. One of the most poignant moments in the film was the complete inability of the people--with multiple degrees--to define a woman. Professing to be wise, they truly have become fools. Meanwhile the tribe in Africa laughed, gave a very simple answer--a woman bears the children. 

The most horrifying reality of the twisted gender ideology is how it encouraging hatred for and destruction of the human body, especially for teenage girls. Being a teen is already a tough period of life with physiological changes and the last thing needed is for adults to encourage making major medical decisions that have lifelong destructive consequences. In the Walsh video, one of the doctors admits that the drug used for puberty blockers has been used for chemical castration. And worse, much of this is irreversible--especially once you go down the surgical route.

It is the responsibility of the church to develop a healthy view towards the human body and sexuality and to encourage people to embrace their biological gender. What God has created is good and we must learn to rejoice, even in the fallenness, of being fearfully and wonderfully made (Ps 139:14). And parents--protect your children from this gender nonsense. Read Abigail Shrier's book Irreversible Damage. Look at some of the resources that Scott Newgent provides.

Jesus is not Meta

The Metaverse. The Tower of Babel. What do these two things have in common? I suggest the former is a present attempt at the latter.

The Genesis 11 story of the tower of Babel is a story of people who try to build a tower to the heavens to make a name for themselves instead of a) believing that God would not flood the earth again (they make it waterproof, 11:3); and b) spreading out across the earth, as God commanded in chapter 9. This story is likely true and an archetypal story, illustrating what humans attempt to do at every opportunity. We want to live in and create the world our way. 

I think the Metaverse is a digital attempt to do this very thing. Listening to the podcast episode with Lex Friedman and Mark Zuckerberg discussing the Metaverse, it seems to be an attempt to create an alternate, fantasy world, ruled by the 'meta-gods,' in which you will be able to experience a substitute reality. You can be anything you want to be, as long as it is approved by the gods. Buying, selling, owning 'property,' all available. I was slightly horrified to hear them developing clothing for a virtual world. Modern day bricks and tar (Gen 11:3).

I spent the early couple of months of this year researching and writing a graduate paper on the resurrection of Jesus, specifically countering the arguments of some scholars that it was simply a hallucination. Each time I am deeply embedded in studying a Biblical topic, I am reminded of just how important physicality is to humanity. We are embodied people, living in a very physical world, surrounded by matter, all of which God made. We are meant to be in the physical presence of one another--it's why absence can be difficult, and unsurprising the lockdowns of the last couple of years have had such a devastating impact on people. There is no substitute. If there is any question on this point, the incarnation, death, and resurrection of Jesus should end the debate. For if Jesus could have come via Zoom, or as a mirage, or in 3D, or on a Metaverse-like platform, don't you think that would have been a lot easier for him? Quite the contrary, it was absolutely necessary for Jesus to come in the flesh. Not only to redeem what we are now, but to embody what we will be like!

Of course this physical world is a tough place, full of pain, suffering, and an existence that would perhaps be easier to fantasize away in a virtual world. But that isn't how we are made. We are made for this world, though fully restored one day. Jesus will not return to "take us away" from the world, but to restore all things--heavens and earth. The final chapter of the Bible (Rev 22) shows God coming down to dwell with His people, just as He did in the early chapters of Genesis, when it all started. One of the incredible gifts that God has given us is our physicality. The union of spirit and body will continue forever--Jesus, after all, exists now and in eternity as our embodied Savior.

We are not designed to escape, but rather to be in the world. Jesus is not Meta. And neither should we.

A righteousness not of my own

One of my favorite passages of Scripture is in Philippians 3:1-16, especially verses 7-14, which I have written about before. It was on my mind because last night a friend seemed to suggest that lately his sinfulness has been weighing on him. For me, Romans 8:1 (no condemnation) and this passage have been helpful to meditate on and go over frequently.

Paul begins the passage (4-6) recounting some of the things that are to his credit, that is, the best that he has to offer--and it is impressive. Paul was a 'super-hero' of Judaism. A brilliant mind. Non-stop energy and focus.

But the very best that Paul has to offer are counted as loss for the sake of the Messiah (7). Paul counts his very best as loss, and all things, his best and worst, as rubbish, in view of the surpassing value of knowing Jesus the Messiah as His Lord (8). The rays from a simple light bulb are nothing when exposed to the light of the sun.

My favorite part of this passage is found in verse 9: that I may be found in Him, not having a righteousness of my own. What righteousness, then, would I be found with? A righteousness which comes from God on the basis of the faithfulness [of the Messiah]. This is an oft-repeated verse for me. I do not have a righteousness of my own, but that which is through the faithfulness of Jesus the Messiah.

Recall that Paul, in Ephesians, makes righteousness our breastplate in the armor of God (Eph. 6:14). In the Jewish thought, the seat of your emotions is your "gut"--and it is the breastplate that protects that area. This righteousness that is on the basis of the Messiah's faithfulness is that which protects my heart and my emotions from the darts of the enemy.

When a flaming dart comes flying in with a sharp accusation that "you are a no-good, dirty-rotten, wicked filthy awful human being," I can reply, "Yep, and I am in Jesus, not having a righteousness of my own, but that which is given to me because of His faithfulness." In other words, the magnitude of my wickedness is no barrier to receiving His righteousness--because it is given on the basis of His faithfulness. HIS faithfulness. Not mine. The flaming darts that attempt to wound or destroy me are met with, and blocked by, His righteousness.

There is one qualification to be saved: God only saves sinners. And you're in luck--you qualify! And only one way of salvation--through the faithfulness of Jesus. And it is because of His faithfulness that you are made righteous. That makes all the difference, not only on that day, but today. Embrace this righteousness that is not your own. And thank Him for it.

Submission to Government

 A comment was made today by the speaker at church that while Romans 13:1 says we must submit to the government, that only applies to righteous government. He then referenced two stories in Daniel (chapters 3 and 6) as an argument for his statement. Taken simply on its surface, this statement opens the door to a significant misunderstanding. It is critical that we distinguish between submission and obedience.

All authority is established by God, which is Paul's point in Romans 13. Thus, submission to authority is part of God's design and command. So regardless of the "rightness" of the authority, one must submit in the sense that one is to be under it and as much as is possible, obey its decrees. This is true regardless of the righteousness of the government -- remember that Paul is writing Romans 13 not only under the Roman system, but under Nero! Hardly a righteous ruler!

However, there are times when the government's decrees come in conflict with God's law -- the story of the large image of gold which all were commanded to bow down and worship and Daniel's three friends who refused to do so (Daniel 3) and Daniel's refusal to obey a command not to pray (Daniel 6) are examples. But I must point out that in both of these instances, their disobedience included a humble submission to the consequences. Daniel and his friends all submitted to the punishments that came as a result of their disobedience, and they did so with truth and yet humility (and miraculously, were saved in both occasions). I will add that both Paul and Peter were murdered under Nero's rule, submitting to the consequences of disobeying a ruler that was evil (they were not 'saved').

Thus, the statement must be carefully nuanced if it is to avoid misunderstanding. We must always submit the government, because it is an institution of God. But at time, our submission is a submission to the consequences of disobedience, because the government has commanded what conflicts with what God has commanded, and God is the higher authority. Yet, the respect for authority means we must humbly accept such consequences. God may deliver us. He may not. He did not spare His own son! 

Perhaps a bit of American rebellious culture has crept into the church and its view of our relation to the government. We would do well to reevaluate such attitudes in light of Scripture and the examples of the early church. Most were martyred for the faith because of their refusal to worship Caesar, and yet they went to their deaths, not with vindictiveness or even exulting in their rebellion, but in submission to authority -- it is the submission to the highest authority that gives one the humble confidence to accept such consequences, even death. 

Hebrews 10 Warning

Hebrews is the most tightly argued book in the New Testament and its warning passages (2:1-4; 4:1-2; 6:4-6; 10:26-31; 12:25-29) are terrifying to read, even when the context is understood. How much more terrifying are they when the context is removed and they are applied to other contexts! One of the harshest warnings is found in 10:26-31 and it cannot be understood without carefully understanding the context.

Hebrews has just finished his magnificent exposition on the greater priesthood of Jesus Christ, begun back in 5:1 and concluded in 10:18, with the expected actions one must take as a result of these truths in 10:19-25. He "breaks" into his exposition in 5:11-6:20 in order to grab his listener's attention in preparation for the long and difficult word (5:11). This word, found in 7:1-10:18, is bracketed by the warnings of 6:4-6 and 10:26-32. It is the latter warning that I want to focus, and in particular, the "willful sin" that is referenced in 10:26:

"For if we go on sinning willfully after receiving the knowledge of the truth, there no longer remains a sacrifice for sin, but a terrifying expectation of judgment..." (10:26-27a NASB 1995)

On the surface, this has been taken to mean continuing, willful sin as a Christian means loss of salvation. Isn't that what it says? This is where context is so critical. What is the willful sin that Hebrews is referring to? Is it any continuing sin that a believer commits? We must understand the "no sacrifice" statement first.

The phrase "there no longer remains a sacrifice for sin" in 10:26 is the same phrase that occurs in 10:18, which is the final statement of his long exposition. In short, Hebrews concludes that because the sacrifice of Christ has once and for all taken away sin, there is no longer any sacrifice for sin. This is because Christ's sacrifice is the only sacrifice and it is completed! There isn't and can never be another one. This is key to understanding this passage. The only acceptable sacrifice for my sin is Christ and it has already been accomplished.

In light of this, what does Hebrews exhort his listeners to do in 10:19-25? Draw near, hold fast, and encourage one another (10:22-24). Now for the sin. What is the concern in his book? Is it sin in general or is the entire tone of the book a concern that his listeners are considering abandoning their Christian faith due to persecution (see 10:32-36)? I think it is a fair statement to make that almost all scholars agree that Hebrews is focused on apostasy as the sin he is concerned with in his listeners. Again, context is critical. The sin in Hebrews is that of abandoning Christ, rejecting his sacrifice, and (for the listeners), returning to Judaism for salvation.

Here is the problem. If the sacrifice of Christ is the only one and therefore there is no longer any sacrifice for sin, then to leave Christ is to leave the only sacrifice! To abandon Christ means to abandon salvation. To refuse to draw near, to refuse to hold fast, to refuse to participate in community (encourage one another) is to refuse the only available means of salvation that God offers. Christ's death has forever changed how we come to God, because the veil, His flesh, has been torn so that we might have direct access to God through Him! There is no access to God except through Him. If you abandon Christ, you can't get to God!

One final observation from earlier in Hebrews: the wilderness generation of Exodus-Numbers is used as the negative example of what not to emulate in 3:7-4:13 and possibly implied in the 6:4-6 warning. The wilderness generation witnessed the ten plagues in Egypt (Ex. 7-12), crossed the Red Sea on dry land, saw God kill the entire Egyptian army (Ex. 14), ate manna from heaven every day in the wilderness and received water from multiple rocks (Ex. 16-17)), along with numerous other miracles. Yet, with their mouths full of food from heaven, they rejected the command of God to take the promised land, and as a result, were judged and died in the wilderness (Num. 13-14). For the Christian, the 'promised land' is the salvation found in Christ, and we are urged to hold fast and draw near--not to abandon or become weak in faith. Is it any surprise the very next passage in Hebrews following his long exposition and harsh warning in chapter 10 is his famous hall of faith in chapter 11? This is what he wants to inspire in his listeners! Be like these great examples of faith and draw near to Jesus! Don't abandon Christ, because He is the only all-sufficient once-for-all sacrifice for sin.

Flurry of Jingles

My beloved Coco used to run down stairs when the sound or smell of food emerged from the kitchen, and with her collar, she would jingle her way down the stairs and into the kitchen. It was a flurry of jingles as she would bound her way down with all enthusiasm. This is a little poem of this memory.

Flurry of jingles, it was time to go,

Running down stairs, how I miss you so.

Flurry of jingles, as I start to eat,

Miss sweet little face, pressed up on my knee.

Flurry of jingles, the years went by fast,

I'd hoped you stay longer, I'd hope you would last.

Flurry of jingles, I thank God for you,

The years were so many, yet now they seem few.

Flurry of jingles, so much did you give,

God taught me so much, of Him as you lived.

Flurry of jingles, it is a goodbye,

I'll miss you, my pup, and now I'll go cry.

Flurry of jingles, no more suffering,

Run free and run fast, what you're made to be.

A Grateful Goodbye

Less than an hour ago I had my beloved dog, Coco, of almost 12 years, put to sleep. It was a normal morning until about 6:30 today when she came up to me breathing differently and acting very lethargic. I took her to the vet and then the vet ER, which diagnosed a bleed around her heart, probably due to tumor. The odds of repair were low and with her age, it was time to say goodbye. I got to hold her as she took her final breath.

About a year ago, she had some issues with her back legs which ended up being age-related, but it was a good scare and one that made me realize that time was short and I needed to maximize whatever time I had left with her. One of my (mostly) daily disciplines is a gratitude list and frequently one of the items has been her. How grateful I have been to have a dog and to enjoy and learn about God through the experience. One of my prayers has been to know when it was time and to let go with gratitude. And I did. I had the time before the injection to pray and thank God for the time with her, for how much He has taught me about Himself through her, and to gratefully thank Him for all of His goodness to me through the life of my beloved Coco. What a great gift of God! How marvelous and gracious of Him to give me such a long time with her! And I've had even more time with her in the last two months since work has been entirely work from home and school is online only, due to the virus.

Saying goodbye is tough. I've already cried my eyes out this morning and will do for a while. But it is a grateful goodbye. While I hurt, my heart expresses thankfulness for the ability to experience the joy of having a great dog. God made the dog family to relate to humans in a special way. How good of a Creator He is to make such things. It hurts to let go, but He is the source and author of all creation--she was made by Him and was but a passing shadow of His beauty and loveliness. How creative He is! How delightful He is! How loud He is! How fun He is!

I am truly grateful.

The Bad and Good Friday

Yesterday was Good Friday. It is an ironic name for a day, given the event on this day that transpired almost two-thousand years ago for which we name it--the crucifixion and death of the Son of God for the sins of the world. It started the night before, with an arrest and unjust hearing for the purpose of condemning an innocent man. It continued on Friday with the formal trial before Pilate, a Roman flogging, and finally, the brutal crucifixion of Jesus Christ outside of Jerusalem. It ended with his death and burial in an unused tomb provided by Joseph of Arimathea.

The bad. The condemnation, punishment, and death of an innocent man. The violent hatred of men against him. The bloody torture and agony as the hours passed. The emotional pain and anguish of those who loved him and watched as he suffered. The separation from God as he bore the sins of the world. Death. Darkness. Earthquake. What is good about any of this?

What we see in Jesus Christ is the ultimate example in which God is able to take what is awful and bring good from it. We call it good Friday because the perfect Son of God, in taking the punishment that each of our sins demanded, has now made a way that we might share his righteousness. Because of his faithfulness, my faithlessness is covered. Because of his obedience, my rebellion is forgiven. Because of his death, I am given life.

You can think of the cross of Christ as the "black hole" for sin's penalty. As Jesus breathed his last, he had finally and fully drank every last molecule of the penalty for all sin, for all time, once for all. Everything had been pulled into him and been borne by him. There is no more condemnation because he has taken all of the condemnation on himself. We are freed from the certainty of facing our own eternal crucifixions because of his one crucifixion.

Good Friday is good because of what awaits us tomorrow. He does not remain in the grave. How could he? Those who condemned him--the religious leaders, soldiers, Pilate, and the people--their word was "crucify him." His word was, "It is finished." Tomorrow, we get to rejoice in overwhelming celebration at the final word: the word of the Father. The resurrection is the vindication of the Son by the Father. The Father stands up from His throne, declares for all of heaven and earth to see and hear, "You are my Son, today I have begotten you!"

Honor those in authority

I live in Dallas County, Texas, where there is both county-wide 'stay-home' and state-wide essential-business-only orders. These are based on recommendations from the Federal government and the health professionals that these leaders are consulting. The orders are specific. I don't like them. I disagree with the reasoning behind them. I think they are far too strong a reaction, and more importantly, far too damaging economically. I think they are made in error and based on faulty, or more likely, fearful reasoning.

Yet, I do not find any of the above to be a sufficient Biblical reason to disobey. Indeed, Jesus preached under Tiberius, one of the most corrupt of the Caesars, Paul and Peter wrote under Nero, who later would put both of them to death. Paul tells me I am to submit to the governing authorities (Romans 13), Peter tells me I am to honor the king (1 Peter 2), and Jesus tells me I am to render to Caesar what belongs to Caesar (Luke 20). Honor and obedience is not given because they are earned or deserved, but to be given because they are owed and due. Despite the (lack of) reasonableness of the authority or whether I agree/disagree with the rule. I am not free to bend it or twist it to my own liking. I do what I can to honor the king, as long as doing so does not dishonor the Great King. And if I must disobey the king because of a conflict in commands, then I must accept the discipline of the king with humility.

I do not find any Biblical conflict with the current orders of Dallas County or Texas. Churches are broadcasting services online--this is a far cry from ideal, but these orders are not permanent (to date fewer than three weeks have passed and the current expiration is April 30, which is less than seven weeks in total). I can still meet friends at a park or open area, as long as appropriate social distancing is maintained. Going to the store, doing essential errands, taking walks--all of these are allowed. I have food, shelter, clothing--in truth, more than I need. The electronic capabilities of today allow me to connect with people in far greater numbers and distances than ever before. Sure, electronic means are unsatisfying (after all, we are made to be physical beings), but this is temporary. It will pass.

I don't like these orders. Just like there are certain commands of God that I don't like and would prefer to disobey (and to my condemnation, have many times). But authority is grounded in Him and it is my responsibly to honor the authorities in my life, be they parents, police, physicians, employers, or politicians. I'll seek to promote better choices and reasoning, but when the decision is made, I must submit to it.

This will soon pass. But as the orders stand today, I must obey them.

Update: You can contact your representative/senator/governor/president and let them know you disagree. Do so respectfully, but it is worth doing so. Your voice should be heard!

Remember the Faithfulness of God

I woke at 4 am this morning with the word remember on my mind and reflected on it for a while before falling back asleep. It is frequently emphasized in Scripture, both explicitly and implicitly--indeed, much of Scripture is written to remind the readers of what God has done in the past. My memory of God's faithfulness to me in my past, your memory of His faithfulness to you in your past, and our reflection on His faithfulness to many, is essential in our present time.

I recently discussed four lessons from Habakkuk, the first suggesting that in times of trouble, I must remember the faithfulness and power of God that He has demonstrated in the past. I must remember because I am so prone to forget. The wind and the waves quickly distract me and pull my eyes off Jesus (remember Peter, Matt. 14:30?).

This year my small group is doing an in-depth study of the book of Hebrews. Hebrews is a book that ultimately points its readers to a greater life of faith as they too wait in dread for certain suffering (which has been experienced by them before; 10:32-39; 12:4-13). The great "hall of faith" chapter 11, which runs through 12:2, is one great remembrance passage. Remember what God has done in the lives of Abraham, Isaac, Jacob, Moses... Look at, and emulate, their faith. Remember their walk--sometimes with what we might define as success, but sometimes with death, yet always focused on what was promised, because God is faithful. It is impossible for Him to lie (6:18)! And Hebrews reminds the readers of the preeminent unfaithful example of all, the wilderness generation of Exodus and Numbers (Heb. 3:7-4:13; 6:4-6; 12:18-21). This was the generation that saw first-hand the ten plagues on Egypt (Ex. 7-11), crossed the Red Sea and saw the Egyptian army drowned (Ex. 14), was daily fed by manna in the morning and quail in the evening (Ex. 16), provided fresh water from rocks (Ex. 17), saw the presence of God on Mount Sinai (Ex. 19), and the repeated evidence of both His presence and judgment through miraculous signs and wonders (Deut. 4:32-40; and Hebrews will use a similar point in 2:1-4 for his readers). Yet, when it came time for that generation to enter the promised land, they rebelled and trembled in fear because the cities and people were large (Num. 13:25-29; 14:1-4). It was barely 18 months ago that you walked on dry land in the middle of the sea with a wall of water on your left and right, being chased by an entire Egyptian army, who then promptly drowned when God closed the water over them after you finished crossing--and yet you are afraid of some cities and big people?! You complain as your mouth is full of manna provided this morning from heaven, washed down by fresh water that came out of a rock!

I ought not to be too hard on them, for I am more similar to them than I care to admit. This is why remembering is so important. This is why God instituted for them regular, embodied practices and celebrations, practiced in the community, to help them remember. This is why regular, embodied practices with the people of God are so critical to life in Christ. When I take communion, eating the bread that symbolizes the body of Christ, I remember that He came in the flesh, dwelt among us, took on all that it meant to be human, yet without sin (John 1:14). When I drink the grape juice (or wine, depending on your tradition), I remember that His physical blood was shed for my sin, He became sin on my behalf so that I might receive His righteousness (2 Cor. 5:12). Indeed, even the very words instituting this practice suggest its purpose: "do this in remembrance of me." (Luke 22:19) The daily (!) gathering is used by Hebrews in the middle of his discussion on the wilderness generation, for the express purpose of encouraging one another so they would not be like that faithless generation (4:12-13). And how does he encourage his readers? By demonstrating that Christ is superior and sufficient (Son, High Priest, Sacrifice, Example, Author, Completer), and by reminding them of His faithfulness to them and others in the past.

I will again quote my favorite professor: "What God has done in the past is a model and a promise of what he will do in the future, but He's too creative to do the same thing the same way twice."

My challenge for you today is to take a few moments and remember--what has He done for you in the past, where have you seen His faithfulness in your life, perhaps in the lives of those near you, and write it down? Thank Him (Ps. 89). Rejoice in His faithfulness to you (Lam. 3:23). Share that with someone. Be an encouragement to another (Heb. 4:12-13; 10:19-25). Our God hasn't changed. He is the same (Heb. 1:12; 13:8)! He will be faithful in our present time, in the suffering, as the lesson in Habakkuk reminds us, for He is bringing us into greater depths of sonship--likeness to Christ--through these circumstances.

Exhortation to trust (Psalm 115)

Psalm 115 is one that praises God for the reality of His power and goodness, in contrast to the deafness of idols. It exhorts its readers to trust in God three times and reminds them that God has not forgotten, but will bless those who trust in Him.

The Psalm opens by asking God to glorify His name (115:1), not because of the ones praising Him, but on the basis of His character. God always acts with the purpose of magnifying and glorifying Himself. Salvation's ultimate purpose isn't us, it is for His glory.

The Psalmist continues by responding to a question the other nations are asking (v. 2-3): Where is God? Answer: He's in the heavens, doing whatever He pleases. In other words, He's working, but you may not (and indeed many times won't) see it. He's doing "God things".

To illustrate the point further, he contrasts God with idols (v. 4-8). This is a lovely listing of the senses and actions of God versus the idols. The idols themselves are the work of human hands (v. 4). God is doing "God things" while the idols are made by humans doing "human things". Some god these idols are! These idols are speechless, sightless, deaf, can't smell, can't feel, and can't walk (v. 5-7). Indeed, the Psalmist warns that those who make or trust in the idols will become like them! I become like the thing(s) I place my trust in.

Now for the threefold exhortation to trust in the Lord. It follows the form: "Oh ___, trust in the Lord! He is their help and their shield." (v. 9-11) I must trust in the Lord--He's actually capable of being a help and a shield, in contrast to a deaf-mute-blind-immovable-senseless thing.

In light of this, there is a threefold promise of blessing (v. 12-15) although blessing has a different meaning than prosperity and lack of trouble.

In light of all this, our response is to bless the Lord (v. 16-18). This is interesting. The Lord blesses Israel/Aaron/those who fear Him, and we will bless the Lord. The human things that I can do is to trust, bless, and praise the Lord. God will do His "God things". He can be trusted. He is our help and our shield.

So trust Him. Bless Him. And praise Him today. For He is your help and your shield.

Hope in time of panic

Biblical hope is certain, not wishful. We tend to use hope as a synonym for wish. I hope it rains tomorrow = I wish/would like it to rain tomorrow. That is not how the Bible uses the word. Biblical hope is certain, because it rests on the Person of God, who cannot lie, and the plan of God, which never fails. How do I know? I reflect on the past, on what God has done (remember Habakkuk?), to use as a basis for trust in what He will do. Or as my favorite professor says, "What God has done in the past is a model and a promise of what he will do in the future, but he's too creative to do the same thing the same way twice." Then I act in faith on that basis, choosing to love, choosing to trust, choosing to act in trust and love instead of fear. And I have certain hope. Because love never fails. Because God is trustworthy. Because His promises are certain. Because He is my salvation (this is the meaning of my name, Joshua).

My brother was at Target yesterday and spoke with a lady with five children whose husband was just laid off. Unfortunately, and I think this is probably true of many of us, my brother expressed sorrow for her loss, but didn't think anything further. The food at Target was out. It didn't occur to him to get her information so he or others could help. In times of distress, it is easy and natural for our focus to become very self-centered--do I have enough ___? We are so busy buying what we think we need that we miss the needs of others. We are only going out to buy our own essential items and forget that maybe we ought to be looking out for others.

How about offering hope to someone in need today? Or even someone who is not in need? Even an encouraging word. But be more concrete. If you know someone is in need and you are able to meet it, give it, buy it, share it, do it. Fellow Christians, be the hands and feet of Jesus--not virtually, but physically! Bear one another's burdens (Gal. 6:2). Have an open hand, not a closed fist.

Pastors, do what you can to meet with every one of your congregation, as frequently as you can. If you can't do so physically, call them!

Those employed, find someone who just lost their job and meet what needs you can of theirs. Share it with those around you so together you all can do so.

Those thinking about ordering food, pay extra for the food you receive, support your local diners and restaurants, give a larger tip, be sure to thank them!

If you are hoarding, stop! Share. Don't bulk up in your purchases. There is plenty.

For all of us, be thankful, be encouraging, be calm (and wash your hands). Pray, remembering that many (most?) times God uses people to answer the prayers for others. Maybe you are to be someone's answered prayer today.

Give hope.

Love in time of panic

One of my close friends has a sister who was married this weekend. While their original plans with catering and the celebration were changed due to cancellations, I have to applaud them for following through and not delaying. In a time of panic, they chose to love and commit. In a time of panic, they chose life.

In our present time with the panic over the virus, chose love over fear. Share instead of hoard. Be open-handed with those around you. If you see a need and are able to meet it, do so--even if it costs you. Have additional patience (oh how difficult!) when shopping. Fear brings out worst in people, love can bring out the very best. Choose to love.

Faith in time of panic

The book of Habakkuk has been sitting on my heart since last night; it was brought to mind in my dreams and thoughts as a book very applicable to our current moment. I will briefly overview the book and then turn to some observations of his prayer in chapter 3.

Habakkuk was an Old Testament prophet who cried to God for help in the midst of a wicked nation (1:1-4) and was given a word from God that there was a coming judgment on Judah by the Chaldeans (Babylonians; 1:5-12). Habakkuk is horrified (1:13-2:1). How could a good God use such horrible people to judge His own people?! He can't believe it. And God responds to him, in 2:2-20 in a two-fold reply. First, He will judge His people (2:2-5) and second, He will judge the Chaldeans (2:6-20). In the first part of this response, He speaks what is quoted both in Romans and Hebrews--"the righteous will live by his faith." (2:4b) Habakkuk then responds in chapter 3 in a prayer to God, acknowledging His power and salvation (it is used 3x in this chapter) and a prayer of trust in the midst of the certain coming destruction.

Now for some observations. I think his prayer is a pattern for us to follow. Habakkuk begins by reflecting on the glory and power of God (3:1-4), remembers the Exodus (3:5-8, 15), creation (3:9-10), the sun standing still for Joshua (3:11), and possibly the conquering of the nations in Canaan through Joshua, the various judges, and David (3:12-14).

In times of trouble, I must remember the faithfulness and power of God that He has demonstrated in the past.

Habakkuk then acknowledges that he is afraid, that he dreads what is coming and he isn't looking forward to it (3:16-17). Things are going to be rough for him.

In time of (coming) trouble, I must remember that God hasn't promised lack of trouble, but His presence in the trouble.

Habakkuk rejoices in the Lord and and in His salvation (3:18). This seems unusual. Why would you rejoice in the salvation of the Lord when there is coming trouble? I think this is closely related to God's earlier statement of living by faith in 2:4b. My circumstances do not measure the extent or reality of God's salvation. They do not measure His love or goodness (although Hebrews will use suffering as an indication of it - Heb. 12:3-11).

I must live by faith in God's salvation--not a saving from the circumstances, but His redemption and goodness in them.

Finally, Habakkuk speaks of God being his strength (3:19), that he can walk in his "high places." In other words, God allows him to live "above" his circumstances, that by faith he can and does move to a greater place of trust and faith in God. God gives him the grace to endure and walk in them.

I must live by faith that God is my strength.

God is faithful, He is present, He is your salvation, and He is your strength. Reflect on the past, how God has been faithful to you and come through for you, and He is consistently your strength, working all trouble for the good of making each of us more like Christ.

Grace for Abraham, Isaac, and Jacob

In reading a bit of commentary on Romans 9 last night, the choice of Isaac and Jacob in verses 6-13 was highlighted as a powerful message of the grace of God. Paul brings back up the discussion of Abraham and the promise (4:16-21)--this promise being a son from both Abraham and Sarah. Ishmael, although firstborn of Abraham, was not this son, because the promise was by faith, and Ishmael was an attempt by Abraham to fulfill that promise on his own. However, Sarah was long past the age of bearing children, being 90 years old when she had Isaac. Thus, it had to be by faith that Isaac came, as entirely a gracious gift from God. There was no way Abraham and Sarah were going to be able to create this child of promise on their own. If anything, Ishmael demonstrates a weakness of faith in Abraham and Sarah that they thought they might 'help God out' in producing a son. But God's purpose was not to be altered--the son had to come through both Abraham and Sarah, well beyond their ability, that it might be shown to all that it was by grace through faith.

And then we come to Isaac and Rebekah, who have twins, but God does something unusual--He picks the younger through whom the blessing would continue (Rom. 9:13). Paul makes a point to observe that neither twin had done anything; they were both still in their mother's womb when God chose Jacob over Esau. The point again is that it is God's choice and God's purpose (9:11b)--that this is God's grace that is acting, choosing, and creating. It isn't on the basis of works. Certainly Jacob isn't the hallmark of integrity--he's a deceiver and a trickster throughout the story. But that is the point, and what Paul is calling attention to here. God did this to show "God's purpose according to His choice... not because of works but because of Him who calls" (Rom. 9:11b).

My natural tendency is to keep trying to do something to somehow please God and made Him more inclined to be favorable to me. That is "the Law" mentality and one that the Christian has been set free from. But there are still habits of legalism in me that come up and this truth of grace and God's choice must continue to be pressed into me. Reading this section last night and this morning shows this powerful story of God's gracious choice of His own purposes and choice, not due to any actions on the part of these people. God's salvation has always been by grace through faith, and Paul through the Holy Spirit is showing us that truth! He chose Abraham and Sarah by His grace, He made Isaac by grace, and He chose Jacob by grace. The faith is that God can do what He has promised, although praise God their faith was imperfect, as an example to me, whose faith is also imperfect. God isn't looking for perfection. He will fulfill His purpose. By His grace. I believe He will. Do you?

Judgment in James 2

For judgment will be merciless to the one who has shown no mercy; mercy triumphs over judgment. (James 2:13)

Recently at church a question was posed about sharing the gospel and if, in light of this verse, one can judge another person's actions as sin (in terms of calling out certain activity as sin to the other person). I've thought some about this question and wanted to articulate a response, because I think there is some confusion over this verse and the idea of judgment in general. I will use the context of the passage in James 2:1-13 to highlight what James is referring to, and thus, what he is not.

For James, judgment, in this passage, is showing favoritism to certain people on the basis of certain characteristics. He opens the passage with an example contrasting showing favoritism to a rich man over a poor man, and how doing so makes one become a "judge with evil motives." (2:4) The initial point here is that showing favoritism towards people on the basis of wealth is wrong. He follows this example with a few of the ten commandments and demonstrates that showing favoritism makes one guilty of breaking all of the law (2:8-10). This is difficult to follow on the heels of his rich/poor man example. What is the connection? Why does James, who is speaking of not showing favoritism, then immediately follow it with commandments and the breaking of that law?

I think the argument that James is making is the following: just as we are not to show favoritism to people on the basis of wealth, so too we are not to show favoritism to people on the basis of sin, because our own sin condemns us -- the very act of showing favoritism is sin! One is not more valuable than another based on the sins in one's life, just like one is not more valuable than another on the basis of one's wealth. The Christian faith is one in which we are walk without playing the personal favoritism game (2:1).

Now we can see James' use of judgment differs with the idea of judging sin as sin. One who is a Christian is one who has surrendered to and agrees with God's judgments. When God states that a sin is a sin, that is His judgment. To observe that, in my life, or in the life of another, is not taking the place of God or going beyond what is appropriate. It is to call 'good' what God calls good and evil what God calls evil. We get into trouble when we start making value statements on other people based on sin (or any other thing, such as wealth). And that is what James is addressing here. There may be times where sin is to be labeled as such, in the hopes of repentance and/or restoration (recall that in James 5:15-16 we are told to confess our sins to one another to be healed). But, I go too far when I use sin, or anything else, to show favoritism to one over another.

God is not (just) love

If, as the title provocatively suggests, one describes God as primarily love, then such a description of Him is not only incomplete but fails to accurately communicate Him as He has revealed Himself to us. And it creates enormous barriers for us to understand why He acts as He does.

Christianity in this century appears to have swung the pendulum into an extreme position where we almost entirely focus on and talk about God's attribute of love. Love is everywhere. God is love. Love, love, love. The most important thing you must believe about God is that He is love. And then we scratch our heads and can't understand large parts of the Bible and what they reveal to us about God because it sure doesn't seem like love!

May I suggest it is because we've made God into our own chosen image, an image that we want to see, an image that we want to worship, and an image we want to share, instead of Who He actually is? We want a God of love because that is tame and safe and friendly. We're kind of embarrassed at some of the things God did in the Bible. God needs a better sales strategy. Let's focus on love. All you need is love, right?

Except not.

Most (all?) of the time someone comes into the presence of God, their reaction is not warm fuzzies. It is terrifying, woe-is-me fear! This includes the "apostle of love", John, who when He sees Jesus (JESUS!), falls down as if he is a dead man in terror (Rev. 1:17-18)! And he's the "disciple whom Jesus loved," the guy who wrote that "God is love."

If we want to know God, we must accept Him as He has revealed Himself, not as we would have Him. God is all of His revealed attributes, all of the time, in all their fullness, in everything that He does, in their maximum perfection. He is holy, righteous, just, merciful, good, infinite, all-knowing, everywhere present, all-powerful, and love (to name a few). I will note that the seraphim around the throne of God do not sing "love, love, love, is the LORD God Almighty" day and night -- they sing "holy holy holy" (Isa. 6; Rev 4)! When we focus on one attribute of God to the detriment of the others, we fail to know Him and honor Him as God!

If a passage of Scripture doesn't seem to make sense, ask yourself if perhaps it is showing you a bigger God than you currently imagine, who is way more than just love.