Shepherds & Trough's: Looking at Christmas with Luke's Eyes

Coming to Luke

Sometimes at Christmas we never hear the stories of each of the Gospels. Our nativities never actually match any particular story witnessed to in either Matthew or Luke. But in fact there are many differences between Matthew's Christmas and Luke's Christmas. In Luke there is no mention of the Star, no wise men, no Torah scholars, and no mention of babies dying. These were not germane to his theological purpose.  

Shepherds

Luke and Matthew begin in different places for their respective stories of the birth of the Messiah. But perhaps we are so familiar with the composite story of the Matthew/Luke mix that we miss some things that are especially important to Luke. (See my earlier Dark Side of Christmas: Loneliest Time of the Year that focuses upon Matthew)

There is a surprise at the very beginning of the story: the shepherds.  Why was this a surprise?  One commentary sheds light on why,

Shepherding was a despised occupation at the time.  Although the reference to shepherds evokes a positive, pastoral image for the modern reader and underscores Jesus association with David . . . in the first century, shepherds were scorned as shiftless, dishonest people who grazed their flocks on others lands.  Against this background, it is possible that Luke gets double duty from the shepherds first, developing further Jesus’ connection to David and Bethlehem, and second, graphically picturing Jesus as the one sent to the lowly and outcast.  It is to some of their number, shepherds, that the birth is announced. (The Gospel of Luke, New Interpreter’s Bible, 9: 65).

Indeed these shepherds are the sole recipients to God's amazing news.  But the fact that the shepherds themselves are the ones who receive this angelic announcement is nothing short of astounding.  Their presence at the birth indicates that the Gospel was first told to people from the wrong side of the tracks.  They are a class that was not trusted but despised.  They become the symbol of the people Jesus would serve and love through out Luke’s Gospel.

Troughs 

There is, perhaps, an even greater surprise here at the birth of Jesus.  This one we may (because of our pious traditions regarding Christmas) overlook even though Luke emphasizes it.  In Lk. 2.7 the Evangelist Theologian tells us, “And [Mary] gave birth to her firstborn son and wrapped him in bands of cloth, and laid him in a manger . . .”  A few verses later in 2.12 we read, “This will be a sign for you: you will find a child wrapped in bands of cloth and lying in a manger.’  A few more verses down in 2.16 we learn that the lowly shepherds ‘went with haste and found Mary and Joseph, and the child lying in the manger.”

When the Bible repeats something, as Luke has done so here 3x in just a few verses, it is wanting to underline and highlight what is being said.  Luke wants his readers to know, and not forget, that the manger is extremely important to the message of Christ’s birth.   

Why? What is so important about this rather mundane point?  Luke uses the word fatne 4x in his Gospel - and only he uses the term - . . . the other time is in 13.15.  The word means something like “feeding trough!”  It is the place the animals eat their food.  Luke wants to stress the manger because it makes the same point conveyed by the presence of the shepherds.  The feeding trough is Luke’s way of telling us that the Messiah, the Promised One of Israel, arrives not in glory and grandeur but in utter destitution.  The Messiah is poverty stricken!  The Shepherds are there because Jesus is in their class.  An older Jesus will say, “Foxes have holes, birds of the air have nests; but the Son of Man has nowhere to lay his head.” (Lk 9.58).

Remember that Jesus was buried in a borrowed tomb.  Laid in a feeding trough as a infant, nowhere to call his home as an adult and not even a place to be buried . . . the Promised Messiah teaches us that God works through the lowly, the powerless and the humble.  God works through those who willing sacrifice grandness for the sake of outcasts of our world.

Reflecting on Luke's Christmas Story

This forces the question upon me: do Christians regard the birth of the Messiah differently than the world does?  As I listen to the message coming from the world concerning his birth, it seems his impact is vague and missed.  Sometimes I suspect that some value Christmas more than the cross because the baby in the mangerdoes not threaten our value system as much . . . is not the church culpable in this?  But perhaps if they saw Jesus in the ANIMAL FEEDING TROUGH among the untouchable shepherds then the baby just may rock our world.

Luke comes along and asks the people of God - are we really paying attention? He says the birth of the Messiah is every bit as radical and life challenging as any other segment of his life.  Jesus’ birth says that when God sent the Messiah to fallen world he was not sent to those with clout, those with religious heritage, those who had it together, those with money.  But he came to the poor, the lowly, the prostitute, the outcast . . . he came for the shepherds of this world.  He came to serve . . . not to BE served!  The Feeding Trough defines Jesus' ministry on planet earth!

One of my favorite Christian thinkers is Dietrich Bonhoeffer.  A great man of faith and greater courage.  He died in a Nazi death camp because of his opposition to Hitler.  He had the foresight to ask this question:

“Who among us will celebrate Christmas right?

Those who finally  lay down all their power, honor and prestige,

all their vanity, pride and self will at the manger.

Those who stand by the lowly and let God alone be exalted, those

who see in the child in the manger the glory of God precisely in this

lowliness”

Luke is calling us as the Body of Christ to be molded by the feeding trough . . . just as Jesus’ own mission were defined by that moment.To be the people of God means we give up dreams of power, fame, fortune and take our place among the rejects of the world. The shepherds reappear throughout Luke's narrative they just have "labels" like Mary, Elizabeth, lepers, Levi, and "sinners."

So for Luke, the trough is near the heart of the Gospel story.  It is the reminder of Jesus’ identity, his poverty, his mission.  It shows us that God encased holiness in lowliness to give us a new life through the sacrificial life of the Messiah.  The trough is a call to us, to allow God to so indwell in us through his Holy Spirit that we are graced with the scent of the trough.  A humble fragrance that manifests itself in a life that looks strangely like the one lived out in the pages of the Gospel according to Luke.   One where there is an absence of pride and poverty of spirit but has the aroma of life, dignity and grace for the untouchables in our world.  May God lay our lives in that feeding trough  and cause us to be more like his Son. 

Wrapping Up

Jesus.  The Son of God was born from a virgin but he was also born in a manger – a Feeding Trough. Born to a life of service to shepherds.  He was crucified because of the life chosen in the trough.  That trough shaped his message, his message shaped his obedience to the will of the Father, his obedience led him to the Cross where he was offered as an atonement for the world's sin.  God raised him from the dead reversing the decision of Satan and the evil powers of this world . . . the one shaped by the feeding trough . . . yet serves at the right hand of the Most High on our behalf. Shalom flows from there ...

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The Messianic Age is the Age of the Holy Spirit: Fourteen Spirit Saturated Themes of the Christian Life

Quotable Quote

Does the Holy Spirit do anything now except what the Word does? Do we get help, any kind or in any way, from God except what we get by studying the Bible? ... Does God answer our prayers by saying, 'Study the Bible?" - James A. Harding (1902)

I am continually amazed at the number of "baptized" believers who are as yet unconvinced that God's Holy Spirit dwells within them and among God's people.  I am continually amazed at the number of "baptized" believers who argue that God's Holy Spirit does not actually do anything in this world except through the "written word" ... i.e. the Bible.  These disciples speak of the sufficiency of the word yet I wonder if what they do when the word points to the sufficiency and power of God's Holy Spirit? The Bible is not a person within the Trinity.

Fourteen Spirit themes in the Messianic Age

According to the Word there are many activities of the Christian and the Gathered People that are empowered by the Holy Spirit himself - the third person of the Trinity.  It is quite clear in any reading of the Scriptures that believers actually need the Holy Spirit in and among them. 

1) Baptism. "For in one Spirit we were all baptized into one body" (1 Cor 12.13).  "He saved us ... through the water of rebirth and renewal of the Holy Spirit" (Titus 3.5).  The Holy Spirit is the active agent in our baptism.  The Holy Spirit is the one who imparts the new life of Christ to us.  It is the Holy Spirit who becomes the bond uniting the baptized with Christ and with other Christians.  Baptism is the work of God's Spirit.

2) Sanctification. "You were washed, you were sanctified, you were justified in the name of the Lord Jesus Christ and in the Spirit of our God" (1 Cor 6.11).  As the Holy Spirit, his work is to make us holy, to sanctify us (2 Thess 2.13; 1 Pet 1.2). What the Holy Spirit begins in his work in baptism is carried on by the Holy Spirit throughout our lives.

3) Christian Growth. "By contrast, the fruit of the Spirit is love, joy, peace, patience, kindness, generosity, faithfulness, gentleness, and self-control ..." (Gal 5.22). The fruit of the Christian life are the product of the Holy Spirit.

4) Love. "[B]ecause God's love has been poured into our hearts through the Holy Spirit that has been given to us" (Rom 5.5; cf. Gal 5.22).  The Holy Spirit is agent of bringing love to humans. The Spirit is the Spirit of God (Rom 8.9) and God is love (1 Jn 4.16), therefore there is a close connection to be expected between the Holy Spirit and love. Love is the acid test of discipleship and the greatest of all Spiritual gifts (1 Cor 13.13).  Where the Holy Spirit is ... there is love.

5) Joy. "in spite of persecution you received the the word with joy inspired by the Holy Spirit" (1 Thes 1.6).  The Holy Spirit "inspires" or yields "fruit" in the lives of God's children.  Joy, along with love, is a "mark" of the kingdom of God (Rom 14.17).

6) Morality.  The Holy Spirit is the basis of Christian ethical conduct (1 Cor 6.9-20; Rom 8.1-7)

7) Service & Obedience to God. "we are discharged from the law, dead to that which held us captive, so that we are slaves not under the old written code but in the new life of the Spirit" (Rom 7.6). All Christian service is done in the Holy Spirit and is made possible by that same Spirit.

8) Worship.  Christian worship is done by and in the Holy Spirit (Jn 4.23-24). Paul declares we "worship by the Spirit of God" (Phil 3.3). We offer "Spiritual sacrifices" to God (1 Pt 2.5) and specific "acts" are even offered "in the Spirit" or "with the Spirit" (1 Cor 14.15; on singing Eph 5.18-19).

9) Prayer. Prayer is offered to God "in the Spirit" (Eph 6.18; Jude 20).  This is not praying "in the New Testament." The presence of the Holy Spirit makes possible the tender address to the Creator God, "Abba, Father" (Gal 4.6).  And the Holy Spirit intercedes when "we do not know how to pray as we ought" (Rom 8.26).

10) Preaching. In one of the few places where the words "Spirit," "word" and "only" come together in the Bible it does not say the Spirit words only through the word - just the opposite! "because our message of the gospel came to you not in word only, but also in power and in the Holy Spirit ..." (1 Thes 1.5). The Holy Spirit inspired the prophets (1 Pt 1.11) and the Gospel that is his sword (Eph 6.17).

11) Leadership and Ministry. The Holy Spirit qualifies and calls persons for leadership in the NT (Acts 20.28; 1 Cor 12.4, 28).

12) Guarding the Truth.  The indwelling Holy Spirit makes possible the defense of the apostolic teaching. "Guard the good deposit that was entrusted to you - guard it with the help of the Holy Spirit who lives in you" (NIV).

13) Endurance of Suffering. It is by the Holy Spirit that Christians are able to meed persecution and suffering (1 Pt 4.14).

The Holy Spirit in the Book of Acts

 The brief survey above demonstrates just how significant the Holy Spirit is in the age of the Messiah.  We live in the Age of the Spirit. I want to further demonstrate how "active" the Holy Spirit is in the life of the church by listing every occurrence of the Holy Spirit in the book of Acts.  Sometimes Luke's second book is called "The Acts of the Apostles" but most scholars suggest that it is more properly titled "The Acts of the Holy Spirit."  Surely they are not far from the mark. Please note just how often the Spirit is designated the agent, the doer, the mover, the originator, etc ... and how often this is "beyond the sacred page."

Acts
1.2 "instructions through the Holy Spirit"
1.5 "baptized with/in the Holy Spirit"
1.8 "the Holy Spirit comes on you"
1.16 "which the Holy Spirit spoke long ago"
2.4 "filled with the Holy Spirit ... as the Holy Spirit enabled them"
2.17 "I will pour my Spirit on all people"
2.18 "pour out my Spirit"
2.33 "received from the Father the gift of the Holy Spirit"
2.38 "received the gift of the Holy Spirit"
4.8 "Peter filled with the Holy Spirit"
4.25 "spoke by the Holy Spirit"
4.31 "filled with the Holy Spirit and spoke the word of God"
5.3 "lied to the Holy Spirit"
5.9 "test the Spirit of the Lord"
6.3 "chose seven ... full of the Spirit and wisdom"
6.5 "full of faith and the Holy Spirit"
6.10 "the Spirit by whom he spoke"
7.51 "you resist the Holy Spirit"
7.55 "Stephen, full of the Holy Spirit"
8.15 "that they might receive the Holy Spirit"
8.16 "because of the Holy Spirit"
8.17 "they received the Holy Spirit"
8.18 "the Spirit was given ... "
8.19 "they recieved the Holy Spirit"
8.29 "the Spirit told Philip, Go ... "
8.39 "the Spirit of the Lord suddenly took Philip"
9.17 "filled with the Holy Spirit"
9.31 "strengthened and encouraged by the Holy Spirit"
10.19 "the Spirit said to him, Simon ..."
10.38 "God anointed Jesus ... with the Holy Spirit and power"
10.44 "Holy Spirit came on all who heard"
10.45 "gift of the Holy Spirit had been poured out"
10.47 "received the Holy Spirit as we have"
11.12 "the Spirit told me to have no hesitation"
11.15 "the Holy Spirit came on them as he had on us"
11.16 "baptized with the Holy Spirit"
11.24 "He was a good man, full of the Holy Spirit"
11.28 "Agabus stood up and predicted through the Spirit that a severe famine would spread"
13.2 "the Holy Spirit said, 'set apart for me ..."
13.4 "sent on their way by the Holy Spirit"
13.9 "Paul, filled with the Holy Spirit"
13.52 "the disciples were filled with joy and with the Holy Spirit"
15.8 "he accepted them by giving them the Holy Spirit to them, just as he did to us"
15.28 "it seemed good to the Holy Spirit and to us ..."
16.6 "having been kept by the Holy Spirit from preaching the word"
16.7 "the Spirit of Jesus would not allow it"
19.2 "Did you receive the Holy Spirit when you believed?"
19.6 "the Holy Spirit came on them"
20.22 "compelled by the Spirit, I am going to Jerusalem"
20.23 "in every city the Holy Spirit warns me"
20.28 "which the Holy Spirit has made you overseers"
21.4 "through the Spirit they urged Paul not to go"
21.11 "The Holy Spirit says"
28.25 "the Holy Spirit spoke the truth to your forefathers"

 Conclusion(s)

I sandwiched the book of Acts between the thirteenth and fourteenth theme.  I did this because we sometimes simply need to be overwhelmed by the testimony of the written word about the Spirit of God in our lives. To testify too, to say what Acts actually says is not an attack on the written word of God - it is simply to believe that word! I suggest that the reverse is actually an attack upon the apostolic word.  The question in scripture is not can the Holy Spirit work "separate and apart from the word!" That is not the biblical question at all.  The question is "does the word word separate from the Holy Spirit?" The difference is massive!  So on to number 14 ...

14) Spiritual Power. The above themes may be summarized up in the thought that the Holy Spirit is the source of Spiritual strength for living the Christian life - the power to see it through (Eph 3.16,17). All these represent but the "first fruits" of the Spirit (Rom 8.23), for the power of the Spirit will result ultimately in the resurrection of our mortal bodies in the power of the Holy Spirit (Rom 8.1). In the final analysis it is the Holy Spirit living in us that marks us as a Christian for without the Holy Spirit we cannot be God's (Rom 8.9). The great James A. Harding with whom we began this post has words of wisdom that state succinctly the truth on this matter ...

"Scripture does not teach that the Bible alone thoroughly furnishes the man of God for every good work, but that the Bible in addition to what had already been given does so ... I am as far as the East is from the West from believing neither God, Christ, nor the Holy Spirit can help us except by talking to us [in the word]."  (1906)

We knew this truth over a century ago.  We have forgotten it, perhaps, because we do not read the Bible enough to know. How ironic is that.

Open our eyes, O Glorious Father, as you did Elisha's servant, to know we are surrounded and engulfed by your gracious Presence. Grant us your Spirit of wisdom and revelation that we may come to experience you and the hope to which you have called us. Grant us power through your Holy Spirit, in our inner being to walk as Jesus walked, to love as Jesus loved, and to bless the poor as Jesus did. Amen.

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James Challen: Resurrection, New Earth and the Christian Hope

Few preachers were as well known in the Stone-Campbell Movement in his day as James Challen (1802-1878). Challen was a skeptic early in his life but he came under the influence of the great Baptist preacher, and frequent correspondent with Alexander Campbell, Dr. James Fishback of Lexington, KY. He was baptized into Christ at the hands of Fishback on January 18, 1823. While a student he was called to preach for the Enon Baptist Church in Cincinnati, Ohio. Challen had been drinking from the wells Campbell had dug in the pages of the Christian Baptist and by 1828 the Enon Baptist Church had become the Eighth and Walnut Streets Christian Church ... one of the first churches to convert to the Stone-Campbell plea. Alexander Campbell's debate with the Roman Catholic Bishop Purcell would be conducted within this church building. Challen would move as preachers do but he would spend his senior years back in Cincinnati. He was widely published in restoration journals and wrote numerous respected books.

Four years before his death James Challen looked back and reflected on the promises of the "current reformation." In that year of 1874 he still firmly believed in the "plea" but thought that we had, perhaps, lost focus. What was the evidence of this loss of focus. He locates the evidence in two realities:

1) we had failed to unify the Christian world
2) we had failed to convert the world.

For James Challen these were, like for Thomas Campbell in the very beginning, eschatological themes. But to designate them eschatological was not to deem them esoteric rather they were essential to the plea itself.

Though Challen does not use this term it is clear he believes a certain modernism or secularism is invading the disciples plea. What evidence did he have for this ... the growth of belief in a "spiritual millennium!" He scores this notion by point to the two realities of continuing division and the failure to evangelize the world. He writes,

"Each party remains intact; and the more influential and numerous the sect, the more tenacious of the ground they occupy. Even the Baptists and the Disciples can not coalesce ... The spirit of the sect is too strong for the spirit of union."

"Surely the world is not doomed with its unsaved millions ..."

The disciples of Christ have gotten off track according to Challen. We have begun to wrangle among ourselves and we have forgotten the engine that has driven the plea from the beginning: the eschatological Christian hope, THE hope!

That hope, James Challen is crystal clear, was not some nebulous spiritual existence or spiritual millennium. It was nothing short of the "personal advent of the Messiah" and what happens with that advent that "has been the hope of the Church from the beginning."

Now those who believe in a "spiritual millennium" conceived of the message and mission differently. Dying and going immediately to heaven is not the Christian hope. It is not the End of the Story. "It is not our entrance into the invisible world, in spirit, of which the Scriptures speak as the hope of the Gospel. This is not the period of anticipated blessedness reserved for the saints."

Challen stressed that indeed it may be, in some ways, a blessing to be released from the struggle against sin, temptation, and toil. But such a departure that Christians see frequently is a departure to the "intermediate state" and is "never called the hope of the Gospel." According to Challen this distinction was common knowledge in the days when the "plea" spread so "mightily."

Though Paul was, after a long hard fought life, ready to depart. Challen says Paul never believed that that completed his journey. What Paul looked forward to, even if he was in the presence of the Lord, was nothing short of the resurrection from the dead. Citing Philippians 3.11 Challen reminds his readers that Paul "counted all things but loss and of no value, if by any means he might attain the resurrection of the dead." Dying and immediately appearing in the presence of God is not what the Bible means by resurrection of the dead.

When Paul would depart, Challen said, he would be in the same situation as the "SOULS" under the altar in Revelation 6.9-11. Challen stresses the word "soul." Souls minus flesh. He asked a logical question of those who believe in this spiritual millennium, if we are in the place God desires when we enter the "invisible spiritual existence" how do we explain the complaints of the souls who are already there?

"Thus 'the souls' of those who had been slain for the word of God, were seen under the altar by John; and they were waiting for the day when their blood should be avenged on them that dwell on the earth, and until their fellow-servants and their brethren should be killed as they had been, and their number should be completed. To pacify them, and as an earnest of their reward, a white robe was given to each of them. This was a most tender and touching act of sympathy and kindness shown them on the part of the Savior. These heroic witnesses, who had been slain for the word of God, lay beneath the altar, UNFLESHED [my emphasis] and unrobed, restless and anxious for the day of the expectant reward at 'the coming of our Lord Jesus Christ.'"

What is it that Paul and the "SOULS" under the altar look forward too? According to Challen the Stone-Campbell Movement knew the secret from the early days but was now forgetting ... as evidenced by our disunion and failure in mission. As Challen frames the question

"why these longing desires [of the SOULS], these anxious expectations? Are they not already with the Lamb? Is not their work done? We answer that they have not as yet received their full reward. They have not received ALL [sic] that has been promised them."

The hope of the Gospel was what Paul anticipated, the hope of the Gospel was what the SOULS cried for. But what was, and is, that hope? What is being hoped for is their full "adoption; to wit the redemption of their bodies."

The coming of Jesus brings with it the first resurrection. This will be "the era of resitution." It will usher in the "new heavens and the new earth, and the coming of redemption." Commenting on this restitution, this redemption, James Challen calls it "the jubilee of the ransomed."

"It will be the ushering in of 'the new heavens and new earth,' and the coming of redemption,' for which 'the whole creation groaneth and travaileth together in pain until now.' It will be the jubilee of the ransomed - the day of release of the captives, ushered in with the sound of the resurrection trumpet, and accompanied with the songs of the redeemed. No day like this has ever dawned upon our sin-cursed earth. It will be a day of restoration of our lost inheritances; of reward of prophets, of martyrs, and all the saintly dead."

That glorious day in which the saints will be raised from the dead, when the SOULS of those departed will be reunited with their redeemed body accompanies full redemption of God's beautiful creation.

"The coming of the Lord will not annihilate the earth, or to depopulate it, but to restore its pristine beauty and order; to make the wilderness and solitary places glad; to bless and renew it; to judge the nations, and to bring them under his government."

Far from annihilating his creation, the advent of Jesus will see him subdue his rebellious creation to his personal rule and authority. "He will come to restore the Jewish race (loved for the father's sake) ..." In fact Jesus will reign from Mount Zion and rule over redeemed creation.

Challen knows full well those who have bought into the platonic spiritual millennium notion will retort by saying these things in Scripture are mere figures or metaphors. And Challen admits that the "Scriptures are full of metaphors and symbols!" But he responds "Ay, surely; but they have their meaning. They rest upon a basis of truth. They refer to things real and veritable. They are not simply rhetoric. They had such power on prophets and apostles as to make them tremble, and to fall as dead men to the ground."

The real problem is not metaphors or symbolic language. The real problem is nothing short than a failure to be believe and a misplaced trust in human progress and technology.

"A spiritual reign before the King comes, is the dream of enthusiasts. It is but an 'old wives fable.' It is the outgrowth of a supposed 'outpouring' connected with revivalism. It is the faith in human progress and of better days, and not a faith in God's Word. It is science run mad, philosophy turned prophet, and human reason as the regenerator of the world. It is as baseless as a dream. It has neither experience, observation, nor revelation to rest upon."

Faith in human progress has, according to Challen, replaced "this great hope." Two things Challen believes are true and cohere with the vision of the hope of resurrection of the dead and the resurrection of the sin ruined creation. The first addresses the two failures he observed in the Stone-Campbell Movement. He says that in light of what God intends to do through Jesus at the Advent then ...

"How little do our schemes of life and enjoyments, our party strife and ambitions for pre-eminence, our spiritual millenniums, our revivals, ... appear, in comparison with the great day of the Lord! And how utterly impotent all known agencies, past or present, to usher it in ... There is an imperial grandeur in the potencies [sic] connected with the advent ..."

Position. Power. Privilege. All of these pale in light of the promises of God. In light of God's work our pettiness and confidence in our own systems is severely misguided Challen declares.

But Challen also sees the Stone Campbell Movement itself was stagnating and no longer performing its goal because it had lost faith in the hope. We exist for unity and from unity flows purpose for mission. Thus Challen reminds his younger readers,

"Never was our plea so mighty and successful as when we kept this great hope constantly before the people ... In connection with the Gospel restored and revived, it will yet prove mighty through God in pulling down the strongholds of error and turning sinners to God ..."

For James Challen the doctrine of the second coming of Christ is directly connected to resurrection of the dead and the salvation of God's creation. In fact Challen claims that this is the Christian hope to which the Gospel itself speaks. Challen rejects the spiritualization of the Christian hope. If resurrection is real then so is our hope of a renewed creation.

Challen published his essay, "The Millennium" in The Christian Quarterly 6 (April 1874), pages 247-255.

I have placed Challen's essay on Hans Rollmann's Restoration Movement page.

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Alexander Campbell & the Regeneration of Creation

The biblical teaching of renewed creation has been a subject of controversy at this years Freed Hardemen University Lectures being addressed in both the Open Forum by Ralph Gilmore and in a class setting by Tony Lawrence. My friend, John Mark Hicks and myself along with our book Kingdom Come were mentioned by name. I was not satisfied with the presentations of either however and remained committed to the position of the early church and beyond that what I believe is the biblical teaching on redemption, salvation and regeneration.

One of the basic flaws in both Gilmore and Lawrence's presentation is the failure to grasp that renewed creation does not rest upon a single text with a significant textual variant (2 Peter 3). Rather renewed creation is embedded in the entire biblical narrative from Genesis to Revelation as the outworking of God's comprehensive plan of salvation. Over the years I have become more impressed with Alexander Campbell's grasp of biblical theology. He was neither inspired nor right about everything but he clearly understood that the Bible had a unified story to tell on regeneration, redemption and salvation. He also understood that Christianity is not a form of Platonism - NT words have a Hebraic hue to the them rather than Platonic. I have previously noted some similarities between Campbell & N.T. Wright but in this blog I want to quote Campbell at length to show his grasp of the biblical flow of regeneration.

What I am about to share is not exactly isolated teaching in Campbell. I will be quoting from an essay that was originally published as an "Extra" for the August 5, 1833 Millennial Harbinger (pp. 337-384). Campbell would reprint this same essay without change in his classic Christianity Restored in 1835 (pp. 257-309) and again in The Christian System (pp.219-265). The Reformer would return these themes in other publications as well (i.e. Familiar Lectures on the Pentateuch). It is apparent this was not a minor theme to Campbell rather he thought it lies near the basic story of scripture itself.

Campbell begins his essay with the heading "REGENERATION" with "I create New Heavens and a New Earth. (Is. lxv.18: 'Behold I make all things New.' Rev. xxi.5." underneath. Declaring that he has neither learned his theology from Athanasius nor his morality from Seneca but rather from immersion in the biblical narrative he says we need to listen to the prophets, Jesus and the apostles to learn what regeneration means. The biblical narrative, along with the Incarnation of the Word, are the pivot points for any biblical understanding of regeneration:

"God's own Son is proposed as the model. Conformity to him in glory, honor and immortality, as the perfection of the regenerate, is the predestination of him who speaks of things that be not, as though they were. Regeneration is, therefore, moral and physical; or, in other words, there is now a renovation of the mind - of the understanding, will, and affections; - and there will hereafter be a renovation of the body: 'For this corruptible body shall put on incorruption, and this mortal body shall put on immortality" (p. 338).

Christology, it is apparent affects eschatology! Following his intro Campbell proceeds to give, as he sees best, a comprehensive biblical understanding of the flow of redemption. The bath of regeneration, New birth, renewing of the Spirit, and the new life. These themes lead to physical regeneration, regeneration of the church, the world and the heavens and earth. I will quote from under the headings of physical regeneration and then heavens and earth.

"Our mortal bodies are yet to feel the regenerating power of the Son of God. This is emphatically called 'the glory of his power.' 'The redemption of the body' from bondage to corruption, is the consummation of the new-creating energy of him who has immortality. Life and incorruptibility were displayed in and by his resurrection from the dead. It was great to create man in the image of God, greater to redeem his soul from general corruption, but greatest of all to give to his mortal frame incorruptible and immortal vigor. The power displayed in the giving to the dead body of the Son of God incorruptible glory and endless life, is set forth by the Apostle Paul as incomparably surpassing every other divine work within the reach of human knowledge. He prays that the mind of Christians may be enlarged to apprehend this mighty power - that the Father of glory would open their minds, 'that they may know the exceeding greatness of his mighty power, which he wrought in Christ when he raised him from the dead and set him at his own right hand in the heavenly places.' Faith in this wonderful operation of God - hope for the riches of the glory of the inheritance of the saints in light, are the most powerful principles of action which God has ever planted in the human breast. This is the transcendent hope of the Christian calling, which imparted such heroic courage to all the saints of eternal renown. This better resurrection in prospect, has produced heroes which make cowards of all the boasted chiefs of worldly glory. As the magnetic needle ever points to the pole, so the mind influenced by this hope ever rises to the skies, and terminates on the fulness of joy and the pleasures forevermore, in the presence and at the right hand of God.

To raise a dead body to life again, is not set forth as more glorious than by a touch to give new vigor to the palsied arm, to impart sight to the blind, or hearing to the deaf; but to give that raised body the deathless vigor of incorruptibility, to renovate and transform it in all its parts, and to make every spirit feel that it reanimates its own body, that is an insusceptible of decay, as immmortal as the Father of eternity, is a thought overwhelming to every mind, a development which will glorify the power of God, as the sacrifice of his Son now displays his righteousness, faithfulness, and love to the heavens and to the earth.

This new birth from the dark prison of the grave, is fitly styled 'the redemption of the body' from bondage, 'the glorious liberty of the sons of God.' As in our watery grave the old man is figuratively buried to rise no more, so in the literal grave, the prison of the body, we leave all that is corrupt; for he that makes all things new will raise us up in his own likeness, and present us before the Father's face in all the glory of immortality. Then will regeneration be complete. Then will be the full revelation of the sons of God.

Immortality, in the sacred writings, is never applied to the spirit of man. It is not the doctrine of Plato which the resurrection of Jesus proposes. It is the immortality of the body[sic] of which his resurrection is a proof and pledge. This was never developed till he became the first born from the dead, and in a human body entered into the heavens. Jesus was not a spirit when he returned to God. He is not made the Head of the New Creation as a Spirit, but as the Son of Man. Our nature in his person is glorified; and when he appears to our salvation, we shall be made like him: we shall then see him as he is. This is the Christian hope ...

Thus matters stand in the economy of redemption. Thus the divine scheme of regeneration is consummated: the moral part, by the operation of moral means; the physical part, by the mighty power of God operating through physical means. By the word of his power he created the heavens and the earth; by the word of his grace he reanimates the soul of man; and by the word of his power he will again form our bodies of an incorruptible and everlasting union. Then shall death 'be swallowed up forever.' 'Where now thy victory, boasting grave.?' But for this we must patiently wait ... (pp. 358-359).

Alexander Campbell clearly believes several things: it is a glory of the Lord to bring physical bodies back to life; that hope of actual resurrection is one of the greatest motivating forces in all the Christian faith; that Jesus was raised bodily and ascended to the presence of God and exists now in that same presence in bodily form; and it is clear that Campbell understood that Plato who applies immortality to the SOUL is alien from the Bible which applies it to the BODY; and it is clear that Campbell did not interpret Romans 8 as the lecturers at Freed Hardeman University have done. But we are not done ...

The belief in a bodily resurrection is directly tied to renewed creation. Without fail those who deny renewed creation also teach some kind of "spiritual" resurrection and denigrate the holy nature of God's creation. But not Alexander Campbell as we have seen. Long before that trouble maker N. T. Wright came along Campbell (like innumerable Church Fathers and Christians before him) believed the ending of Revelation was somehow tied to the Genesis ...

"The Bible begins with the generations of the heavens and the earth; but the Christian revelation ends with the regeneration or new creation of the heavens and the earth. This is the ancient promise of God, confirmed to us by the Christian Apostles. The present elements are to be changed by fire. The old or antediluvian earth was purified by water; but the present earth is reserved for fire, with all the works of man that are upon it. It shall be converted into a lake of liquid fire. But the dead in Christ will have been regenerated in body before the old earth is regenerated by fire. The bodies of the saints will be as homogeneous with the new earth and heavens as their present bodies are with the present heavens and earth. God recreates, regenerates, but annihilates nothing; and therefore the present earth is not to be annihilated. The best description which we can give of this regeneration, is in the words of one who had a vision of it on the island of Patmos. He describes it as far as is connected with the New Jerusalem, which is to stand upon the new earth, under the canopy of the new heaven. As the natural close of our essay on regeneration, we shall transcribe the picture of this new earth and the New Jerusalem, drawn by the direction of that Spirit to whom the future is as intelligible as the past: -

"And I saw a new heaven and a new earth; for the former heaven and the former earth were passed away; and the sea was no more. And I, John, saw the holy city, the New Jerusalem, descending from God out of heaven, prepared like a bride adorned for her husband. And I heard a great voice out of heaven saying, Behold the tabernacle of God is with men, and he shall pitch his tent among them, and they shall be his people, and God himself shall be among them - their God. And he shall wipe away every tear from their eyes; and death shall be no more, nor grief, nor crying; nor shall there be any more pain: for the former things are passed away.'" (p. 377)

Campbell extends his quotation to the entirety of Revelation 21 from the Living Oracles version of the New Testament. Alexander Campbell believed, correctly I believe, that God's reply to the Fall was to answer and undo ALL the effects of the Fall. Second Peter 3 does not teach the annihilation of the earth (and Campbell is not even reading from those nefarious versions - NIV, ESV or NRSV!!). No, God did not abandon his creation because to do so was to actually abandon humanity itself! Campbell believed the line we sing but perhaps do not grasp holistically ... though Isaac Watts did ...

"No more let sins and sorrows grow, Nor thorns infest the ground; He comes to make His blessings flow FAR AS THE CURSE is FOUND, Far as the curse is found, Far as, far as the curse is found." (Joy to the World, v.3)

May we not minimize the victory of God but loudly proclaim it. As Campbell testifies, it is breathtaking.

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A Medley on the Resurrection from the Early Church

It goes without saying that the New Testament is totally informed by the resurrection of Jesus and the hope it engendered among his early disciples. It literally permeates Christian faith and indeed the history of the early church is difficult to explain without it. But the resurrection of Jesus was not simply a miracle to prove that Jesus was divine and Paul does not make such a move. Rather Paul argues for the fact of the general resurrection from the truth of the resurrection of Jesus of Nazareth. Jesus was the "first fruit." What happened to Jesus is the fulfillment of the hope of Israel - the promise that God is doing this to creation itself and to all ... or this is how the Fathers understood it. What follow are some samples of quotations from the early centuries of Christianity that clearly reveal what was considered apostolic belief on the resurrection. It never occurred to them that resurrection of the flesh and its corollary the renewal of creation was somehow "unspiritual!"

It is necessary to point out that "resurrection" is not a synonym for either "life after death" nor for "the immortality of the soul." It is surprising how many simply act as if that is what resurrection means.

Ignatius

"For I know and am confident that even after the resurrection he was in the flesh. And when he came to those with Peter he said to them, 'Take, handle me, and believed, being mingled with his flesh and spirit. Therefore they despised death and were found to be above death. And after the resurrection he ate and drank with them as being of flesh, though he was spiritually united with the Father." (To the Smyrnaeans 3)

Justin Martyr

"To anyone who thinks about it, what could be more incredible, supposing we were not in a body, than to say that bones, nerves, and flesh come into existence from a small drop of human seed and are shaped into the form that we see? Let this now be stated as a hypothesis: if you were not such as you are and from such parents, and someone said to you and strongly affirmed -- after having shown you the human seed and a sculptured image -- that they are the same and from the same thing, would you believe it before seeing it come to pass? No one would dare to contradict this! In the same way, although you have never seen a dead person raised, you are disbelieving. But just as you would not believe at the beginning that from a small drop such a person can come into being -- yet you see them coming into being -- so also understand that it is not impossible for human bodies that have been dissolved and dispersed in the manner of seeds in the earth to be raised at the time appointed by God and to be clothed with incorruption [reference to 1 Cor 15.53]." (1 Apology 19)

"Even if anyone is laboring under a defect of body, yet if he is an observer of the doctrines delivered by Christ, He will raise him up at His second advent perfectly sound." (Dialogue with Trypho)

"Treat us, therefore, in a similar manner as you treat them [i.e. Plato, Socrates & Homer who told stories], for we believe in God not less, but more than they do, since we expect that our own bodies, even though they should be dead and buried in the earth, will be revived; for we claim that nothing is impossible with God" (1 Apology 18)

Tatian

"For just as I did not exist before I came into being and did not know who I was, since I existed only in the underlying substance of fleshy matter, but believe that I, who formerly did not exist, came into existence and exist now, so I, who came into existence and through death no longer exist and are no longer seen, will come into existence again, even as I formerly did not exist but was then born. Even if fire utterly destroys my flesh, the world receives the vaporized matter. Even if I am consumed by rivers or seas, or torn apart by wild animals, I am stored up in the treasuries of a rich Master. The poor, godless person does not know what is stored up, but God the King -- when he wills -- will restore the substance visible to him alone to its original condition." (Oration to the Greeks, 6.2)

Tertullian

"But how, you say, can the matter of a body that has been dissolved reappear again? Consider yourself, O man, and you will come to faith in the resurrection. Reflect on what you were before you came into being -- nothing at all. For if you had been anything, you would remember it. You, then, who were nothing before you came into being and likewise are made nothing at the will of the same Creator whose will brought you into being out of nothing ... Give an account -- if you can -- of how you were created, and then you can ask how you will be re-created. Indeed, it will be easier for you to be made what you once were, since at one time, equally without difficulty, you were made what you never were before." (Apology 48)

"If God does not raise people entire, then he does not raise the dead ... God is quite able to remake what he once made ... In the great future there is no need for fear of blemished or defective bodies ... Our flesh shall remain even after the resurrection; ... it is the same flesh, but at the same time incapable of suffering, because it has been liberated by the Lord for the very end and purpose of being no longer capable of enduring suffering." (On the Resurrection of the Flesh 57)

Gregory of Nyssa

"In the superabundance of his power, the divine power does not simply restore to us the body that was once dissolved, but makes great and beautiful additions to it, whereby our human nature becomes even more magnificent ... We say that the resurrection is nothing other than the restoration of our nature to what it originally was." (On the Soul and the Resurrection)

I leave off copious quotes from Irenaeus, Athenagoras and Augustine and many other writers. Apostolic Christianity retained the Jewish hope of the resurrection of the dead. As Christianity moved into the Empire it was those who embraced a Platonic worldview, as opposed to a Hebraic, we find increasing denial of the resurrection of the flesh ... of Jesus, his disciples and his creation. Some of these thinkers can be named such as Valentinus and others cannot. Regardless it is not difficult to see that the early Christians were quite clear about what they meant by resurrection and what it means for not only people but for God's creation.

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God in Weakness: A Thought on Jn 19.16-17 & Lk 23.26

Introductory Thoughts

Have you ever wondered to yourself if Jesus knew what it was like to hurt so bad he wanted to quit? Have you ever wondered to yourself, perhaps after that secret fall, if Jesus knew what it was like to fall? Have you ever wondered if Jesus became weary, exhausted or just plain tired? I have! I have wondered to myself often if Jesus knew what it was like to really fall flat on his face. Could Jesus understand when my body not only wanted to give out -- but did give out? I have wondered, have you? In fact one of my favorite poems is by Donna Swanson called "Did You Ever Cry, Jesus?"

Did you ever cry, Jesus?
did the world ever pile up on you 'til you wanted to
quit?

Did you ever cry, Jesus?
Did you ever get so tired of humanity you wished
you'd never come?

Did life ever throw you too much hate?
Were there more lies and apathy than could be born
silently?

Did you ever ache, Jesus?
Did you sometimes fret at family obligations
and long to be about your Father's business?

Did the blind eyes, the twisted bodies,
The warped minds and maimed souls get to you? Were
you ever just plain mad?

Were you ever lonely, Jesus?
When your friends misunderstood and walked out on
you, did you ever cry, Jesus?

I think you must have, for you know me so well. So
well!

I think you must have cried a little.
(in Calvin Miller, The Book of Jesus, p. 242-243).

He Identifies With Us!

The Gospel texts for ruminating reads ...

"So the soldiers took charge of Jesus. Carrying his own cross, he went out to the place of the skull . . . Here they crucified him . . . (Jn. 19:16b-17)."

"As they led him away, they seized Simon from Cyrene . . . and put the cross on him and made him carry it behind Jesus (Luke 23: 26)."

According to our text in John JESUS was forced to carry his cross. But according to Luke (and Mt & Mk) Simon was forced to carry the cross. How are we to understand this? There is no reason to assume a contradiction between the two. The explanation is much simpler than that -- it is hinted at in the NT and explicitly declared in early church tradition. Jesus of Nazareth fell beneath the load of the Roman cross and Simon was forced to carry it the rest of the way to Golgotha!

It makes perfect sense actually. Think about what he has been through. He hasn't slept in over 48 hours. Think of Gethsemane? Did he have visions of the countless sins pressing down on him -- tortures, murders, rapes, slander, lies? Did he visualize shattered families, molested children, millions of murdered babies? Did he see my disobedience. Did he see the warfare his brothers and sisters would eventually make upon one another!? What unspeakable emotional agony the Messiah went through in Gethsemane! Emotionally he was spent!

His body has been tortured, battered and abused. Now it is failing him. Just as yours and mine fail us at times. For Jesus isn't God dressed up as a man. He is a REAL MAN! He bleeds real blood. He shares the weaknesses and limitations of the flesh with you and me. The reason the African, Simon of Cyrene, has to carry the cross is because Jesus falls ... He falls to the ground ... Do you see what the Cross teaches us here? Jesus is one of US! He was a Man!

He understands when our bodies are subject to fatigue as well as pain. He knew his own body would fail even as the disciples did in the Garden of Sorrows.

We rush past the cross sometimes. We must see how the Cross teaches one of the hardest of all lessons to learn-- Jesus is one of us! The Cross teaches the humanity of Jesus. What do you see when you see the Lord of the Universe fall to the ground under the burden of the cross, under the burden of our sin? Do you see raw and bloody knees as the hit the stone pavement? - I see his weakness, I see his humanity. I see just how far the love of God really goes. I see how completely the Son of God identified with human beings calling himself the `Son of Man.' I see a man who knows what it is like to fall. His is not due to personal sin but because his human body is just like mine. We get bruised just as he was bruised. We are spent emotionally just as he was spent emotionally. To fall is a very visible sign of our vulnerability. It is even embarrassing at times. But we fall because we are human.

Listen to it. The One who falls under the horrible burden of sin does not look away as we fall under the burden of life or sin. When we are down he is there at our side. He understands, he has been there. He is one of us! That is comforting to know. In fact there are days that that is the ONLY thing that gets me through! There are times I want to quit. There are times I fail terribly as a husband, as a father, as a minister, and as a Christian -- praise be to God Jesus knows what I am going through! Each step I take he is by my side, he has never deserted me, and he leads me closer home. In fact, Jesus who fell under the cross said,

"Come to me, all you who are weary and burdened and I will give you rest Take my yoke upon you and learn of me, for I am gentle and humble in heart, and you will find rest for your souls. For my yoke is easy and my burden is light . . . (Mt. 11.28ff)

How can his yoke be easy and his burden light? The picture we have of him is some falling to the dirt under a burden. The answer is the yoke and the burden he's carrying to the cross is not his own. They're ours. He's carrying our burdens, our sins; he falls under our yoke of condemnation -- Not his! But he offers us an easy yoke and light burden. Jesus understands. Now isn't that Good News! You have to come to the cross for this Good News from the Lord. Maybe Hebrews will mean more to us when we understand this message. Listen:

Since the children have flesh and blood, he too SHARED IN THEIR HUMANITY so that by his death he might destroy him who holds the power of death . . . FOR THIS REASON lie had to be made like his BROTHERS in EVERY WAY . . . Because he himself suffered when he was tempted, he is able to help those who are being tempted (2: 14-18).

God In Weakness

The lessons of the cross are never discovered by those in a hurry. They are never discovered by those who spend little time watching the One carrying the cross. Yet it is at the heart of the Gospel. The Epistle to the Hebrews is built upon it. The amazing message proclaimed by the Cross is that the omnipotent Creator of the universe is at this moment in his life on earth to weak to carry a wooden cross! Yes, to weak to even stand. Perhaps we can just begin to grasp the distance our great God would go to save you and me.

Because Jesus bore the cross, because he fell beneath the load he says to you and me, "I understand your weakness. There was a time when I couldn't even stand upright like a man." Our Savior descended from the realm of perfection to imperfection. From the strength of heaven to the weakness of earth. That is a long, long journey to make. Christians fall! And Jesus falls do to weakness as well.

Radical? Indeed! True? Absolutely! Comforting? It gives us strength because he is there with us.

Wrapping Up

Max Lucado in his classic, God Came Near, tried to communicate this truth of the gospel (that Jesus is one of us) in these memorable words:

He was touchable, approachable, reachable. And, what's more, he was ordinary. If he were here today you probably wouldn't notice him as he walked through a shopping mall... (p. 54).

Don't rush past the cross, We in the church do that to often. The cross is telling us the wonderful news of grace -- Jesus understands when we fall. He is one of us. He didn't come to condemn us but to save us by being condemned on the Cross for us. Did Jesus cry? You bet he did! He still cries for us ... and with us!

May these thoughts bless you ...

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Supreme Savior: Late Nite Thoughts from Col 1.15-20

I was reading through Colossians this evening and began to mull over its message in my head. As I reflected these thoughts began to percolate through my mind. I doubt they are that scholarly but perhaps they are going in the right direction what Paul was after - especially in chapter 1 of this rich letter.

INTRODUCTORY THOUGHTS

The Epistle to the Colossians was written by Paul and Timothy to a group of disciples about 100 miles east of Ephesus. Paul had never been there before, however, a coworker named Epaphras was from there and he started the church in that city. This probably happened while Paul was living and preaching in Ephesus (cf. Acts 19).

This letter was written several years after Paul's ministry in Ephesus for he is in prison awaiting trial (4.3b). His good friend, Epaphras had come to minister to him and inform him of the condition of God's work in the Lycus Valley. The Colossian Christians are doing fairly well but they have taken their eyes off of the center of the Faith. The Christians, or at least some of them, in Colosse are being led astray by what Paul calls a "hallow and deceptive philosophy" (2.8). A great deal of scholarly effort has been spent on this heresy and the nearest equivalent to it today would probably be a "Christianized" form of the New Age Movement pr perhaps an early form of gnosticism.

This teaching did not deny that Jesus was important: Jesus is after all the Message of Christianity. But this "philosophy" did, apparently, deny that Jesus was of SUPREME importance! Jesus was just one of many spirit beings (angels, powers, planets, etc) that we would be "wise" to give each its proper place. Paul confronts this problem on two fronts in our text (which is called the "Christ Hymn"). Jesus is not one among equals, Paul argues, because Jesus created all things including the spirit beings. Second, Jesus defeated the evil powers and brought peace through his death on the Cross. Therefore, says Paul, Christ is the Ultimate and the Supreme that Christians should look to.

SUPREMACY IN CREATION (1.15-16)

"He is the IMAGE of the invisible God, firstborn over all creation. For by
him all things were created: things in heaven and things on earth, visible and invisible, whether thrones or powers, whether rulers [principalities] or authorities [powers], all things were created by him and for him."

The first half of the Christ Hymn exalts the center of the Faith, Christ, as the Creator of all things in the universe: physical or spiritual. Paul calls Jesus the "IMAGE of the invisible God." The One True Living God is invisible and cannot be seen with the human eye. But we can see his "image." In the Hebrew Bible God had forbidden the making of images of him. The reason is that Jesus is the Image of God.
Perhaps we could say if we had a photograph of God it would be an image of Jesus. Jesus told Philip in John's Gospel, "if you have seen me you have seen the Father" (14.9ff). Paul is recognizing the true significance of Christ. He is God in the flesh, he is God among us. He is in a category all his own.

Jesus is not just one among the spirit beings but the Image of God himself. Paul continues to undercut the philosophy that would lower Christ's status by saying not only is he the image of God he is the the "Firstborn BEFORE (NIV="over") all creation because in him all things were created . . ." The NIV, and other versions as well, do not make the force of the genitive as clear as should be, Jesus is the firstborn BEFORE creation. The phrase denotes priority as well as supremacy. To say that Jesus is the Firstborn is talk about the eternality of Christ with God. It is to talk of his divine nature or Godhood. It does not mean that Christ was/is a creation: that would contradict both the grammar of the text and the context that says Jesus himself is the Creator not the created. Jesus is ultimate no
matter how you slice it according to Paul.

If it exists in any form then Christ created it (cf. Heb. 1.3ff). The NIV has helped the reader out with its punctuation of vv. 16b through 17. The colon is indicating that what follows is a summary of the things created by Christ. Paul emphasizes whether it is in heaven, an angel, another spirit [principalities and powers are references to the spirit world] Christ created them and is therefore no their equal or to viewed as such.

The church at Colosse had people who believed that the ancient equivalent of horoscopes and astrology could help them out or better - protect them. Now let me make it clear today that Paul does NOT DENY that there is in fact a evil power behind these things. Rather he says Christ is supreme over them and he alone is to be served and worshiped. In the modern world it is the psychic hot lines that Paul is talking about. Christ controls the universe he is supreme over it.

SUPREMACY IN REDEMPTION (1.18b-20)

"He is the beginning and the first born from among the dead, so that in everything he might have supremacy. For God was pleased to have all his fullness dwell in him, and through him reconcile to himself all things, whether things on earth or things in heaven, by making peace through his blood shed on the cross."

If the first half of the Christ Hymn celebrates Christ's role in the First Creation then the second half celebrates his role in the New Creation, especially with regard to redemption and reconciliation. The Supremacy of Christ is again emphasized. He was the beginning of the old order and he is the beginning of the new.

The point of the second half of the Christ Hymn is that Christ has defeated these celestial beings the Colossians are tempted to follow. They, the Christians who were deceived by this philosophy, believed in a hierarchy of powers among which the divine fullness was distributed and these power or beings occupied the "space" between us and God. Each one had to be given its due place in order to get to God. They controlled the flow of communication. They function sort of like toll booths along some interstates. Paul though cuts that by saying that God was pleased to have ALL of the divine fullness to dwell in Christ alone. Christ did not share it with any power – including Satan!

Paul's point is that the divine fullness manifested itself in Christ's work of reconciliation on the Cross. Because God has reconciled the creation to himself through Christ's work, we do not need to pay a "toll" to the spirit beings. Yes, the world is at odds with the Creator but through the Cross peace has been IMPOSED on the powers and authorities. Paul describes the downfall of the powers in powerful language in 2.15: though they certainly did not submit willingly. Christ had to defeat them in a great victory:

"And having DISARMED the powers and authorities, he made a public spectacle of them triumphing over them by the cross."

Why give these spirit beings any glory or "due," if Christ has defeated them at Calvary? Why divide our loyalty to Christ when he has made it possible "by the cross" for us to have peace in our lives again? Or more likely it was not simply to give "glory" to these beings but a sense of FEAR of them that drove the Colossians to these measures. But Christ, says Paul, has defeated them! Christ is Supreme. He is to have "supremacy in everything." Paul does not say some things, but everything. Jesus does not share pride of place with anyone or anything. It is important for us as Christians to remember that.

How do we, even unintentionally, undermine Christ's supremacy at times today? Some Christians still have horoscopes and believe in astrology, mantras and crystal balls. Perhaps we are also driven by fear of the unknown future and we seek "outside" assistance. Every time I consult one of those I am saying Christ did not really gain the victory over the powers. But we know he did. Some Christians want Christ to share pride of place with their pet doctrine or theory. Sometimes they want him to share his glory with the church. It is important to watch our doctrine and the church is certainly magnificent and important. But Christ is supreme even in these matters. Christ is Lord of doctrine and Head of the Church. He is IT'S glory not the other way around. We simply need to be reminded of that from time to time.

We must remember that it was not doctrine that defeated the powers. Rather it was the Suffering of the Son of Man that did that. We must remember that the church did not overcome the principalities (Colossians itself is proof of that). No, it was as Paul says the shedding of his BLOOD that did that. We must remember that the powers are not for us -- they hate us with a passion and that is why Christ had to "subdue" them. We owe it all to the Supreme Savior – Jesus the Christ.

WRAPPING UP LATE NIGHT THOUGHTS

Paul declares that Jesus is the Supreme Savior. He is supreme in creation because he is the Creator. He is supreme in redemption because he disarmed the powers through his great victory at the Cross. Even among the Colossians themselves the victory of the Cross had been manifest. Some of them had been enslaved to the "spirits" of greed which Paul says is idolatry (3.5). Some were enslaved to the "spirit" of anger, malice and slander (3.8). Some were enslaved to the spirit of guilt and fear or impurity. But Christ the Supreme Savior has defeated all of these spirits at the Cross. If the Savior has set us free he should be supreme in our life, he should be supreme in the church, he should be supreme in our worship. Paul says he should be our very life for "he IS your life" (3.4).

May Shalom be the blessing of those who read these words.

P.S. The image above is Colossians 1 in Minuscule 321 - a 12th century mss located in the British Museum

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Seeking Asylum in the Savior: A Brief Review

I recently received a book titled Seeking Asylum in the Savior: The Road to the Cross is not a Cul-De-Sac from its author Steven Clark Goad. I want to begin this brief review by thanking Steven for his kindness for the book and also thank him for helping us to reflect on our Lord in a powerful way.

Seeking Asylum is a work of devotion in more ways than one. The work is devoted to helping Christians focus on Jesus in a more concentrated way and it is also attempting to help disciples become imitators of the one they confess. Steven is a great word smith and he paints some really moving pictures through the book.

Seeking Asylum is divided up into eight chapters: Our Awesome Savior; The Savior Who Blesses; The Savior Who Understands; The Savior Who Weeps; The Savior Who Creates; The Savior Who Smiles; The Savior Who Frowns; and The Savior Who Gives & Forgives. Each of these chapters is made up of short essays that sort of touch on the main theme in that chapter. If you are familiar with Jim McGuiggan's Jesus, Hero of My Soul the pattern is similar.

Some of the images are captivating, Steven has a spiritual gift for story-telling. I love verbal portrait of "my Lord with sawdust in his hair and calluses on his hands" (p. 22). Or picture of getting over our narcissism in "The Church of Goad" (pp. 124-126). Or evangelism as "one beggar telling another beggar where he found bread" (p. 186). Another short chapter that I have already referred to my classes is "What Kind of Church Is This, Anyway?" One of my favs in the book "Is it Ok to Ask Why" (pp. 96-99) is one every parent, Sunday school teacher and preacher needs to drink deeply from ... the Bible is literally filled with the question of "why." Steven is writing healthy stuff here.

I had only one "footnote" I added to the book and it came near the beginning. In an outstanding chapter, "The Power of the Resurrection" (pp. 30-32). Steven writes, "The power of the resurrection testifies that souls are saved!" For the record I am with Steven in calling attention to the fact that the resurrection of Jesus is absolutely central and needs more and more and more emphasis. We need to talk about the resurrection on more than Easter. Yet "salvation" is so often understood in Evangelical circles in terms that flirt with either neo-gnostic or platonic understandings. The resurrection of Jesus is promise from God that my own body will be saved not simply my soul. Paul speaks of "the redemption of our bodies" not the salvation of our souls in a Platonic sense (Romans 8.9-30, esp. v.23) The resurrection of Jesus is God's promise that he has not abandoned creation. Now Steven does not deny any of that. He statement just participates in a way of talking that encourages Christians to believe all that matters to God is something we cannot see ... and of course I know Steven does not believe that.

Overall I think Seeking Asylum in the Savior is a book that can help us do just that. Its memorable pictures and humorous way of commenting on the Christian life will help us steer clear of any journey stopping cul-de-sacs. I suggest the best way to encounter this book is not to simply read it all the way through in one setting. Rather I recommend reading one chapter a day with a friend or spouse and mull over the story. I believe by the end you will indeed find yourself finding a safe place with Jesus on the grand adventure we call discipleship ...

Shalom
Bobby Valentine

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When Illusion Crumbles

This morning is the tenth anniversary of a day that we all recall in shock, disbelief, awe and even hope. It was the day when concrete and steel crumbled. It was the day when terror entered our lives. It was the day when a life of illusion came tumbling down. But it was also a day in which something truly divine took place. While the concrete and steel was on fire we witnessed unbelievable acts of heroism, self-sacrifice and a sense that the world is about more than getting, collecting, and “looking out for number one.”

What about you? What were you doing that morning? I recall that day vividly! I ran up to the school where my wife was teaching sixth grade and we all watched the news together. I recall trying to protect my two little girls from the ugliness of it all. I recall attending a prayer vigil that evening at Southside to pray, cry and heal. I recall the sense of anger, yes anger, that swept over me at the senselessness of it all. Yes I can even feel it still

But a lot has happened in the ten years since “9-11.” New presidents. New Congresses. New lives. People dying. People being born. The question that forces itself upon is “What has changed in our lives since the illusion crumbled?”

September 11 revealed and continues to reveal what really matters in this life. The illusion continues to claim to be real. Put your hope in stocks, bonds, money, … concrete and steel. But we all know that those things simply pale in significance to love, caring for our neighbor, recognizing our sense of togetherness, redeeming the moment we have with our loved ones. September 11 crashed the illusion that we call the shots, that we are in control, and that we determine our own destiny. On that day everyone knew it was time to pray and to lend a helping hand because it truly is not about looking out for ourselves.

On this day in which we will relive those events again lets not forget that life has moved on since then. Ask questions like: how has my life moved from the life of illusion to truly important matters? How has my life become more concerned about helping and sharing and less concerned with concrete and steel? Have we moved from the illusion that we still are in control and embraced true security by leaning on the One truly in control.

My life has changed in drastic ways since September 11, 2001. If you are like me you need constant reminders that the “Gospel of the World” is nothing but pure and even painful illusion. On this day remember the Gospel of Jesus Christ that gives hope, meaning, stability and courage in the face crumbling illusions.

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Dust in the Wind: Life in Qohelet's Postmodern World

Qohelet’s Sonnet: Life in the Postmodern World

Ecc. 3.1-15



Ecclesiastes 3 is probably one of the more famous passages in the Hebrew Bible. Many folks remember either the hippy era (or Forrest Gump) and can sing along with The Byrds, 'Turn! Turn! Turn! (To Everything There is A Season . . .)' The beauty of Qohelet's poetry, however, often obscures for us the irony and sadness he is lamenting.



Unfortunately as moving as the Byrds version is that is not the message of the poem. The poem cannot be divorced from its textual unit which ends at v. 15 not v.8. In my previous study ("A Note on Ecc. 1.13") I pointed out how Qohelet understands that God has given humanity the 'task' (or 'burden' the Hebrew term has a distinctly negative connotation) to explore 'everything.' These two passages are clearly linked because Qohelet again uses 'inyan' in the middle of this unit (3.10).



What Qohelet has now done is turn to the 'burden' or 'task' of the 'proper' or 'fixed' time. This is actually a fairly common concern in ancient wisdom literature (Babylonian, Egyptian, Greek). What follows is an outline of the section, my translation of the text (I finished translating Ecc two days ago and has been a wonderful exercise) and a few notes.



I. The Sonnet (vv. 1-8)



This section, in exquisite poetry, expresses the theme that a 'set' or a 'fixed' time exists for everything under 'heaven' (not the usual 'sun' which occurs 29x [1]). Qohelet is certainly a master poet. He ensnares the reader in the lilting rhythm with the constant use of the infinitive construct and the repetition of 'et' (time) [2]. The lines of poetry pit one 'fixed' thing against its opposite. The message of the poem is bleak for in v.9 Qohelet rather rudely snaps us out of the trance he has placed us in by suddenly bringing us back to 1.3, 'What PROFIT is there . . .?'



II. The Reflection (vv. 9-15)



Verse 9 is, as I said, a rude awakening. Yes there is a 'fixed' time to everything - but for what? What does it 'profit' us that there IS a 'fixed' time when it is beyond human ability to manipulate or control. In the final analysis, argues the Preacher, everything is 'frustrating' and out of the control of humans. Everything in poem must be read in light of the entire context of the unit. In light of his observations the speaker again advocates the simple pleasures of life. But even these not all can enjoy.



III. A Proposed Translation (I am open to suggestions)



'For everything there is a moment,

and a time for every affair under the heavens.

A time to be born and a time to die;

a time to plant and a time to uproot what has been

planted.

A time to kill and a time to heal;

a time to tear down and a time to build.

A time to cry and a time to laugh;

a time of mourning and a time of dancing.

A time to cast stones and a time to gather stones;

a time to embrace and a time to refrain from embracing.

A time to seek and a time to give up as lost;

a time to keep and a time to throw away.

A time to tear down and a time to sew;

a time to be silent and a time to speak.

A time to love and a time to hate;

a time of war and a time of peace.

What PROFIT do people have from their toils?

I observed the task that God has given to the human race to keep them occupied. He makes everything appropriate in its time. He also places eternity in their hearts. But still, no one can discover what God is doing from beginning to end. I know that there is nothing better for them than to be happy and enjoy themselves during their lives. Also everyone who eats, drinks, and enjoys their toil -- that is a gift of God. I know that everything God does lasts forever. Nothing can be added to it or taken from it. God has acted, so that they might fear him. Whatsoever is, already has been. What will be has already been. God makes the same things happen over and over again.'



Exegetical Comments:



Qohelet intends on covering everything -- no exceptions. The second colon makes the first line more specific by stating 'every affair/activity.' There are two 'time' words in v. 1: zeman and het. The second term is repeated throughout the poem.



What follows in the poem is a list of activities that are descriptive rather than prescriptive of what happens under heaven. After all, it would be hard to say that there is a 'good' time to be born, to die, or to lose something.



Verses 2-8 contain fourteen pairs of contrasting opposites. The citing of opposites in this way is known as merism, a fairly common pattern in Hebrew poetry.



Verse 9 is critical. The poem has now ended and the Preacher reflects on these set times. The point of the poem is that God has established periods of time for a wide array of emotions and activities. Is the world then not wonderfully ordered and a varied place of joy??



Qohelet responds in the negative: 'What profit do men have from their toils?' By means of this rhetorical question (the identical question is in 1.3 showing its negative content) the Teacher states that there is no purpose to doing anything in this fallen, absurd, world. His reasoning for that evaluation follows in vv. 10-15.



Verse 10 develops the thought of v.9. God has given mankind tasks to keep him busy (and Qoheleth will share even more 'depressing' observations on that in v.11). Verse 10 repeats and sharpens 1.13-14. The 'task' or 'burden' that God has laid on Qohelet is 'evil.'



Verse 11 must be understood in the context of Ecclesiastes or we are sure to import meanings that are not in the book. Taken apart from its context this is one of the most inspiring sentences in the Bible (Don Richardson has built an entire book on this one verse!!). Flowing from the poem in vv. 1-8 this verse says that God has made everything appropriate in its time. Indeed, if this statement had occurred IMMEDIATELY after the poem, it would give us a positive perspective on the first eight verses.



The following line notes that God has place 'eternity' in the human heart. Since eternity is a divine attribute and since its counterpart, mortality, is dreaded, one would think Qohelet would be pleased with this truth.



However the context clearly shows otherwise. Qohelet is not happy as a result of his observations about God's workings in the world and in the human heart -- the verse is yet another cry of frustration on Qohelet's part. He goes on in the last part of the verse to complain that God has kept his human creatures from knowing (or understanding) what is going on in his creation. It is almost as if God is baiting with his creatures, giving them a desire for something that is beyond their reach/ability.



More reflections on 'eternity.'



In the second sentence of v.11 God has placed eternity in our hearts according to the Teacher. I have done some more research on this part of the text and found their are four main interpretations of 'olam' that are summarized by James Crenshaw [3]:



1) eternity

2) world

3) course of the world

4) knowledge or ignorance



Each of these possibilities has both ancient and modern proponents. The most likely ones are 1 and 4. Rendering 'olam' as 'ignorance' has received some scholarly blood transfusions through the discovery of the Ugaritic texts at Ras Shamra where the Hebrew root and the Ugaritic root are related. But still the preponderance of evidence suggests that 'eternity' is the best translation -- we just need not import post-NT understandings of that into Qohelet.



Thus I understand v. 11 to be saying that God has placed within man a deep seated desire to -- a compulsion -- to know the meaning of the world (the 'burden'), its purpose and destiny. But Qohelet's 'drive to know' leads him to frustration not satisfaction or rest. So if I can paraphrase it is as if he is saying: 'There may indeed be appropriate times for everything, and God does know these times, but, speaking of humans, NO ONE CAN DISCOVER WHAT GOD IS DOING.' There is nothing 'from beginning to end' that humans can truly fathom.'



Verses 12 -15 form the conclusion. Qohelet affirms that we need to get on with life. Enjoy what we have -- as best we can.



Concluding remarks



In vv. 1-15 Qohelet acknowledges the order he sees in God's universe. There are proper times and seasons -- set by God. Nonetheless, since humans cannot know these times, the result is frustration. In the light of humanity's inability to discover the larger picture or significance of God's creation, Qohelet advocates settling for the lesser pleasures of life.



However, not everyone can avail themselves of these diversions -- only those whom God so blesses. The implication is that other people, including Qohelet himself, must struggle with depressing reality.



Again I call attention to the thought parallel with Paul in Romans 8. 18-21 and Camus' The Myth of Sisyphus.



Notes:



[1] the phrase 'under the sun' is unique to Qohelet in the Hebrew Bible appearing nowhere else. It does occur in extrabiblical Hebrew (of a much later date than Solomon interestingly enough -- another clue). The places the phrase occurs in Ecc. are 1.3, 9; 2.11, 17, 18, 19, 20, 22; 3.16; 4.1, 3, 7, 15; 5.13, 18 [English text 5.14, 19]; 6.1, 12; 7.11; 8.9, 15[2x], 17; 9.3, 6, 9[2x], 11, 13; 10.5.



[2] This repetition is known as 'Anaphora.'



[3] James Crenshaw, 'The Eternal Gospel (Ecc. 3:11),' in Essays in Old Testament Ethics (New York, 1974), pp. 40ff.

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Dust in the Wind: Ecc 1.13

NOTES and TRANSLATION OF ECCLESIASTES. 1.13



"I devoted myself to study and to explore by wisdom all that is done under heaven. What a heavy burden God has laid on men!" (NIV).



The above translation offered by the NIV is just adequate to leave us hanging. I propose to make a short analysis of the Hebrew text and offer a tentative translation.



After introducing himself in v.12, Qohelet (the Preacher) records his exhaustive search and his "depressing" conclusion on the matter.



Outline of Text:



I. First Reflection vv. 13-15

A. Statement of "absurdity" of pursuing wisdom vv. 13-14

B. A proverb quoted, ironically, to support the absurdity v. 15

II. Second Reflection vv. 16-18

A. Statement of the "absurdity" of pursuing wisdom vv. 16-17

B. A proverb quoted, ironically, to support the position v. 18



A Note on translating "Hebel"



The word "hebel" occurs like a dripping water faucet throughout the text of Ecc. (32x in the Hebrew text). It is not simply "vanity" or "meaningless" in its various meanings for Qohelet. Rather "hebel" like "absurd" for Camus is oppressive and tragic [1]. In other texts in the Hebrew Bible the term is parallel with such words as kazab, seqer, awen, and ma'al which are usually translated as "deceit" or "lie" (cf. Zechariah 10.2; Psalm 62.10 and Job 21.34 as examples). Because the actions of people "under the sun" and the results of those actions are often so divorced in terms of outcome -- "hebel" is itself an injustice. I think the English word "absurd" captures Qohelet's meaning far more than the NIV's "meaningless."



With that background look at 1.13. This is how I render the verse:



"I devoted myself to search and to explore wisely [2] all that is done under heaven. It is an evil task that God has given to the human race to keep them occupied."



At the beginning of the unit (vv. 13-18, see outline) the Preacher informs us of his task, as given by God -- and his negative evaluation on it. The scope of his wise explorations was extensive -- "all that is done under heaven."



What is, perhaps, missed in the English versions is Qohelet's negative evaluation here in v. 13 that anticipates his conclusion in v. 17 that "wisdom" is nothing but "re 'ut ruah" -- "chasing after the wind." The Teacher uses the noun "inyan" ("task" or "burden") which only occurs in the book of Ecclesiastes in the Hebrew Bible. The mood of this negative word is retained elsewhere in the book (cf. 3.10). "inyan" is modified by the word adjective "ra" usually has moral overtones in the Hebrew Bible and is frequently translated as "evil." God's task given to Qohelet is seen as "evil" because of what he has learned -- it is all "absurd." Including wisdom.



In his conclusion to this teaching we see the Preacher's post exploration attitude -- not the beginning. It is only after he has exhaustively and wisely explored that he decides that the task was "inyan ra" an evil task.



Here we see some of the diversity in the Biblical canon. In Proverbs Wisdom brings joy and life. Qohelet begs, kindly, to differ. Wisdom rather than solving the issue of justice simply has allowed the Preacher to see it. Wisdom has brought frustration, pain and absurdity because the world is unjust. At the end of the journey of exploration Qohelet places "wisdom" and "folly" squarely on the same foot in sharp contrast with Proverbs. (read through Ecc with an eye on the issue of fairness and justice -- the theme is frequent).



It has occured to me in the last few days while reading Ecclesiastes through a couple of times that it provides a nice commentary on the world described by Paul in Romans 8.18-21. Though there is no direct quote of Ecc in this text, it is noteworthy that Paul uses the term "mataiotes" ("frustration," 8.20) which is the exact word the LXX (Septuagint) uses to translate "hebel" in Qohelet. In all his wisdom the Preacher sees the world as it really is in the present age -- UNREDEEMED!!



I hope to explore this "insight" somewhat further -- later. Again these are my "thoughts" generated by sustained reflection and study of the book but they are not set in stone by any means.



Notes:



[1] Albert Camus, The Myth of Sisyphus, provides many interesting points of dialogue with Qohelet. There are many differences between these two but there are remarkable parallels as well.



[2] Bruce Waltke and M. O'Conner, Biblical Hebrew Syntax, pp. 196-97 describes the preposition "beth" as a "beth comitantiae-mental." That simply means the prep is to be rendered as an adverb.

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