Saturday, July 14, 2007
The first step
Mr. Hyper Wop wanted some online resources. This is the best start. Through New Eyes, by James B. Jordan. It is a full size book, close to 350 pages. But it the best launching pad to thinking this way about Scripture. It is a free PDF file too. Enjoy.
Friday, July 13, 2007
Matthew
My wife and I had the privilege this past Lord's Day to sit under the teaching of our former professor, Dr. Leithart, at a local Church, near the Abbey. It was a pleasure to see him again, as we had not for over a year, and he was a friend, as well as an instructor. He spoke on Matthew. It is the substance of that sermon which I wish to share here at the table. So pull yourself a pint of something dark, drag one of those thick heavy chairs from the corner over to the table, and lean back. This might take a while.
Matthew’s aim, as is well understood, in writing his account of Jesus’ life, was to approach the Jewish nation with the Gospel. This is seen in his mentioning of Jewish customs, and not explaining them (23:5), and his constant use if the Old Testament, more than any other gospel (21 times; Mark, 15 times; Luke, 16 times; John, 11 times). Those are just the direct quotes. To understand Matthew well, a thorough knowledge of the whole Old Testament is required. This outline is one step in that direction.
Matthew begins his account of the Good News with a genealogy. This is extremely reminiscent of Genesis. To top it off the opening verse of Matthew, “The book of the genealogy of Jesus Christ...” in the Greek reads, “The book of the genesis of Jesus Christ...” using the same Greek word that the LXX uses to give title to the book of Genesis. And in Genesis 5 (as well as nine other times throughout the book), the exact phrasing is used, βίβλος γενέσεως ἀνθρώπων, compared with Βίβλος γενέσεως Ἰησοῦ Χριστοῦ. Matthew is the story of a new creation, and a new “ἀνθρώπων”, Jesus Christ, the Creator God Himself. These are His generations, His “beginnings”. In Genesis, whenever a genealogy is given, the descendents are listed. But here in Matthew, the ancestors are listed. Could it not be that Matthew is hinting that they too are descendants, starting with Christ, and then Abraham? Abraham is a new Adam, the father of faith. Being a new Adam, he himself was a son of God, as Adam was. Abraham is a son of God, and therefore a son of the Son. Here lies a difference between the two genealogies of Matthew and Luke. Matthew starts with Abraham, and lists fathers. Luke starts with Christ, and lists sons. Matthew and Luke are doing two separate things. Luke wants to pick up where Mark left off, “Truly this was the Son of God.” But Matthew wants to show Jesus in a different light than Luke, with a different perspective. Perhaps this is to highlight the unity of the Father and the Son, showing the Jews this was written for, that Jesus is the “I AM” who was before their father Abraham, and greater too. But now we are approaching the skinny branches. What is clear is a harkening back to the first book of the Bible. Matthew wants us to view this story as a new Beginning for a new world, a new order, a new covenant.
The story of Matthew follows closely the story of Israel through their long and sordid history. To begin with, there is the genealogy, then the birth of Christ, His descent into Egypt, and His return followed closely by His baptism. Here we see a recapitulation of the birth of the nation of Israel, their time in Egypt, their exodus from the land, and their “baptism” in the Red Sea. It follows perfectly. What comes next is a time in the wilderness. As Israel wandered for forty years, so Christ for forty days. Matthew sets the stage in the temptation of Christ, showing us that not only is this a new Israel, it is an obedient Israel. Jesus rejects Satan on all the points Israel failed on. The grumbled for bread, the tested the Lord, they desired the kingdoms of Egypt. Jesus proves faithful, when the nation of Israel did not.
The next three chapters of Matthew, 5-7, are a record of Jesus, standing on a mountain, proclaiming to the people a new Law. This is exactly what happens after Israel finished their time in the wilderness. They were brought to a mountain, and the Law was recounted to them, full with blessings and curses. This also alludes to Sinai when I AM gave the law. Here Christ, who is the great I AM, gives the law. At the end of chapter 7 Jesus says this, “And everyone who hears these words of Mine and does not do them will be like a foolish man who built his house on the sand. And the rain fell, and the floods came, and the winds blew and beat against that house, and it fell, and great was the fall of it.” This again, is a picture of the house of Israel. Jesus is alluding to their immanent and final fall, as he does more explicitly later in the book.
Then in chapter 10, Jesus gathers 12 disciples officially. He prepares them, and subsequently sends them out into the unconquered lands. This obviously looks like the 12 nations of Israel, being called out, equipped with the word in Deuteronomy, and sent into the promise land, to conquer it. Hence Matt 10:34, “Do not think that I have come to bring peace to the earth. I have not come to bring peace, but a sword.” Jesus is a new Joshua, coming to bring the sword against Satan and his followers. He is coming to bring the sword against death itself. This also fits with Jesus using the examples of the old Canaanite cities of Tyre and Sidon and Sodom in chapter 11. But the new Conquest of Canaan, is not one of extinction, it is one of redemption. In chapter 11, Jesus tells John the Baptist that “the blind receive their sight, the lame walk, lepers are cleansed, and the deaf hear, and the dead are raised up, and the poor have good news preached to them.” Canaan is to be given new life. In chapter 12 this is made explicit with the quotation from Isaiah, which ends with “and in His name the Gentiles will hope.” Jesus has come to bring hope to all who are spiritually Gentiles, coming to conquer them, and kill them, but in order that He might raise them up again.
The second half of chapter 12 leads the people to be amazed and wonder if this Man is the Son of David (12:23). The Pharisees think he is of Satan. Jesus responds by telling them that a kingdom divided against itself cannot stand. And then in chapter 13, Jesus, in concentrated form, is concerned with kingdoms, and explaining the kingdom of Heaven. This fits perfectly with Israel’s history. They conquer the land of Canaan, and not too long afterwards, desire a king. The kingdom of Israel grows to maturity under Solomon, the son of David. Jesus, here, in a very Solomon-like way, gives word-pictures of what the kingdom of Heaven is like. Jesus is the King of the Jews. In chapters 14-15 he acts like a king, providing for His people, bread for 5000 first, and then 4000. To confirm this, and to answer the question posed in 12:23, He is confirmed as the Son of David by the Canaanite woman (15:22). This comes to a climax in the confession of Peter in 16, and the transfiguration in 17. Christ is the ultimate King, the Son of God, and the three witness His glorious majesty. The King theme is carried through chapters 18-20. It reaches another climax in chapter 21, as the Son of David returns to Jerusalem, this time on the foal of a donkey. Jesus assumes the Kingship of Jerusalem, as He is labeled on the cross, and His disciples and worshipers flock to His side. Then in chapter 22 the parable of the wedding feast for the King’s son is given. This is an important parable on two accounts. One, the inclusion of the nations is explicit. Two, a wedding is coming. The Bride is alluded to, made up of every nation, and every tribe, and every tongue. The very final verses of 22 wrap up this Kingship section. It is where Jesus tests the Pharisee’s knowledge of the Psalms. “Who is the Christ,” He asks. “The son of David,” they reply. “How so, in light of Psalm 110:1?” He answers (paraphrase mine). They cant answer, and Matthew leaves it at that. The answer is of course, that the Lord is not simply a descendant of David, He is also the Father of David, and is Himself a greater David. All that David was points to Christ. Pharisees have no eyes to see this, however.
Then in chapters 23-25, Jesus takes a very different tone. He becomes like Jeremiah, standing outside Jerusalem, proclaiming its destruction. The kings of Israel were not faithful, and another exodus was coming. But this time it was back into exile and slavery. Jerusalem would be judged. Here in Matthew Jesus speaks of the final judgment to come on Jerusalem, a judgment that would abolish the old ways, and establish the new. This judgment would bring about a time when the Priest, the King, and the Prophet were all found in one Man, the God-man, the Son of David, the King of Creation, the Christ, Jesus of Nazareth. The second Moses, the second Joshua, the second Solomon, the second Jeremiah, has come and He is the true Israel, the true seed of Abraham. He has come to make disciples out the rocks of the earth.
Following the prophecy of exile, Jesus Himself enacts Israel’s death. He Himself experiences the departure of God the Father, as in Ezekiel 10. “My God, My God, why have You forsaken Me?” He experiences the death of Israel, for Israel. But this death is a death of deeper magic. This is a death which brings the death of death. Faithful Israel is brought to life, and is Life Himself, never to die again. Thus we have in chapter 28, the rest of the story. The Old Testament leaves us unsure of Israel’s future. They come home from exile, but are still a mess. They need a lasting death, the death of something greater than bulls and goats. This finds its fulfillment in the Resurrection.
To end it all, Matthew copies the final verses of the Hebrew Scriptures which are found at the end of 2 Chronicles 36. They read, “Thus says Cyrus king of Persia, ‘The Lord, the God of heaven, has given me all the kingdoms of the earth, and he has charged me to build him a house at Jerusalem, which is in Judah. Whoever is among you of all his people, may the Lord his God be with him. Let him go up.’” Does this have a familiar ring? Jesus final words in Matthew, and only in Matthew mind you, are, “All authority in heaven and on earth has been given to me. Go therefore and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, teaching them to observe all that I have commanded you. And behold, I am with you always, to the end of the age.” Jesus, here, is a greater Cyrus who has been given power and authority and sends his people out, with the purpose of establishing something. The old Cyrus only has authority on earth, where the new Cyrus has authority over heaven and earth. The old Cyrus tells them to establish a specific house in Jerusalem, whereas the new Cyrus tells his disciples to establish a new Jerusalem. Both declare that the Lord their God will be with them, and in the second case, the Lord their God is the one telling them that He Himself will be with them, lo, to the end of the age.
Matthew, with these thoughts in mind, is basically a recapitulation of the entire history of Israel, starting from the Garden. It is structured in such a way that we might catch this connection, and witness the new Israel Himself, live as the old Israel was supposed to. In so doing, this new Israel redeems His bride. He breaks down the walls of nationality, conquering the gentiles by baptizing them and teaching them to obey all that He has commanded. This is the telos of faithfulness. This is the telos of Christ. Here is our call to go.
Again, many thanks to Dr. Leithart for his thoughts and insights. May we all seek to approach Scripture with Scripture in mind. That is the best hermeneutic.
Matthew’s aim, as is well understood, in writing his account of Jesus’ life, was to approach the Jewish nation with the Gospel. This is seen in his mentioning of Jewish customs, and not explaining them (23:5), and his constant use if the Old Testament, more than any other gospel (21 times; Mark, 15 times; Luke, 16 times; John, 11 times). Those are just the direct quotes. To understand Matthew well, a thorough knowledge of the whole Old Testament is required. This outline is one step in that direction.
Matthew begins his account of the Good News with a genealogy. This is extremely reminiscent of Genesis. To top it off the opening verse of Matthew, “The book of the genealogy of Jesus Christ...” in the Greek reads, “The book of the genesis of Jesus Christ...” using the same Greek word that the LXX uses to give title to the book of Genesis. And in Genesis 5 (as well as nine other times throughout the book), the exact phrasing is used, βίβλος γενέσεως ἀνθρώπων, compared with Βίβλος γενέσεως Ἰησοῦ Χριστοῦ. Matthew is the story of a new creation, and a new “ἀνθρώπων”, Jesus Christ, the Creator God Himself. These are His generations, His “beginnings”. In Genesis, whenever a genealogy is given, the descendents are listed. But here in Matthew, the ancestors are listed. Could it not be that Matthew is hinting that they too are descendants, starting with Christ, and then Abraham? Abraham is a new Adam, the father of faith. Being a new Adam, he himself was a son of God, as Adam was. Abraham is a son of God, and therefore a son of the Son. Here lies a difference between the two genealogies of Matthew and Luke. Matthew starts with Abraham, and lists fathers. Luke starts with Christ, and lists sons. Matthew and Luke are doing two separate things. Luke wants to pick up where Mark left off, “Truly this was the Son of God.” But Matthew wants to show Jesus in a different light than Luke, with a different perspective. Perhaps this is to highlight the unity of the Father and the Son, showing the Jews this was written for, that Jesus is the “I AM” who was before their father Abraham, and greater too. But now we are approaching the skinny branches. What is clear is a harkening back to the first book of the Bible. Matthew wants us to view this story as a new Beginning for a new world, a new order, a new covenant.
The story of Matthew follows closely the story of Israel through their long and sordid history. To begin with, there is the genealogy, then the birth of Christ, His descent into Egypt, and His return followed closely by His baptism. Here we see a recapitulation of the birth of the nation of Israel, their time in Egypt, their exodus from the land, and their “baptism” in the Red Sea. It follows perfectly. What comes next is a time in the wilderness. As Israel wandered for forty years, so Christ for forty days. Matthew sets the stage in the temptation of Christ, showing us that not only is this a new Israel, it is an obedient Israel. Jesus rejects Satan on all the points Israel failed on. The grumbled for bread, the tested the Lord, they desired the kingdoms of Egypt. Jesus proves faithful, when the nation of Israel did not.
The next three chapters of Matthew, 5-7, are a record of Jesus, standing on a mountain, proclaiming to the people a new Law. This is exactly what happens after Israel finished their time in the wilderness. They were brought to a mountain, and the Law was recounted to them, full with blessings and curses. This also alludes to Sinai when I AM gave the law. Here Christ, who is the great I AM, gives the law. At the end of chapter 7 Jesus says this, “And everyone who hears these words of Mine and does not do them will be like a foolish man who built his house on the sand. And the rain fell, and the floods came, and the winds blew and beat against that house, and it fell, and great was the fall of it.” This again, is a picture of the house of Israel. Jesus is alluding to their immanent and final fall, as he does more explicitly later in the book.
Then in chapter 10, Jesus gathers 12 disciples officially. He prepares them, and subsequently sends them out into the unconquered lands. This obviously looks like the 12 nations of Israel, being called out, equipped with the word in Deuteronomy, and sent into the promise land, to conquer it. Hence Matt 10:34, “Do not think that I have come to bring peace to the earth. I have not come to bring peace, but a sword.” Jesus is a new Joshua, coming to bring the sword against Satan and his followers. He is coming to bring the sword against death itself. This also fits with Jesus using the examples of the old Canaanite cities of Tyre and Sidon and Sodom in chapter 11. But the new Conquest of Canaan, is not one of extinction, it is one of redemption. In chapter 11, Jesus tells John the Baptist that “the blind receive their sight, the lame walk, lepers are cleansed, and the deaf hear, and the dead are raised up, and the poor have good news preached to them.” Canaan is to be given new life. In chapter 12 this is made explicit with the quotation from Isaiah, which ends with “and in His name the Gentiles will hope.” Jesus has come to bring hope to all who are spiritually Gentiles, coming to conquer them, and kill them, but in order that He might raise them up again.
The second half of chapter 12 leads the people to be amazed and wonder if this Man is the Son of David (12:23). The Pharisees think he is of Satan. Jesus responds by telling them that a kingdom divided against itself cannot stand. And then in chapter 13, Jesus, in concentrated form, is concerned with kingdoms, and explaining the kingdom of Heaven. This fits perfectly with Israel’s history. They conquer the land of Canaan, and not too long afterwards, desire a king. The kingdom of Israel grows to maturity under Solomon, the son of David. Jesus, here, in a very Solomon-like way, gives word-pictures of what the kingdom of Heaven is like. Jesus is the King of the Jews. In chapters 14-15 he acts like a king, providing for His people, bread for 5000 first, and then 4000. To confirm this, and to answer the question posed in 12:23, He is confirmed as the Son of David by the Canaanite woman (15:22). This comes to a climax in the confession of Peter in 16, and the transfiguration in 17. Christ is the ultimate King, the Son of God, and the three witness His glorious majesty. The King theme is carried through chapters 18-20. It reaches another climax in chapter 21, as the Son of David returns to Jerusalem, this time on the foal of a donkey. Jesus assumes the Kingship of Jerusalem, as He is labeled on the cross, and His disciples and worshipers flock to His side. Then in chapter 22 the parable of the wedding feast for the King’s son is given. This is an important parable on two accounts. One, the inclusion of the nations is explicit. Two, a wedding is coming. The Bride is alluded to, made up of every nation, and every tribe, and every tongue. The very final verses of 22 wrap up this Kingship section. It is where Jesus tests the Pharisee’s knowledge of the Psalms. “Who is the Christ,” He asks. “The son of David,” they reply. “How so, in light of Psalm 110:1?” He answers (paraphrase mine). They cant answer, and Matthew leaves it at that. The answer is of course, that the Lord is not simply a descendant of David, He is also the Father of David, and is Himself a greater David. All that David was points to Christ. Pharisees have no eyes to see this, however.
Then in chapters 23-25, Jesus takes a very different tone. He becomes like Jeremiah, standing outside Jerusalem, proclaiming its destruction. The kings of Israel were not faithful, and another exodus was coming. But this time it was back into exile and slavery. Jerusalem would be judged. Here in Matthew Jesus speaks of the final judgment to come on Jerusalem, a judgment that would abolish the old ways, and establish the new. This judgment would bring about a time when the Priest, the King, and the Prophet were all found in one Man, the God-man, the Son of David, the King of Creation, the Christ, Jesus of Nazareth. The second Moses, the second Joshua, the second Solomon, the second Jeremiah, has come and He is the true Israel, the true seed of Abraham. He has come to make disciples out the rocks of the earth.
Following the prophecy of exile, Jesus Himself enacts Israel’s death. He Himself experiences the departure of God the Father, as in Ezekiel 10. “My God, My God, why have You forsaken Me?” He experiences the death of Israel, for Israel. But this death is a death of deeper magic. This is a death which brings the death of death. Faithful Israel is brought to life, and is Life Himself, never to die again. Thus we have in chapter 28, the rest of the story. The Old Testament leaves us unsure of Israel’s future. They come home from exile, but are still a mess. They need a lasting death, the death of something greater than bulls and goats. This finds its fulfillment in the Resurrection.
To end it all, Matthew copies the final verses of the Hebrew Scriptures which are found at the end of 2 Chronicles 36. They read, “Thus says Cyrus king of Persia, ‘The Lord, the God of heaven, has given me all the kingdoms of the earth, and he has charged me to build him a house at Jerusalem, which is in Judah. Whoever is among you of all his people, may the Lord his God be with him. Let him go up.’” Does this have a familiar ring? Jesus final words in Matthew, and only in Matthew mind you, are, “All authority in heaven and on earth has been given to me. Go therefore and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, teaching them to observe all that I have commanded you. And behold, I am with you always, to the end of the age.” Jesus, here, is a greater Cyrus who has been given power and authority and sends his people out, with the purpose of establishing something. The old Cyrus only has authority on earth, where the new Cyrus has authority over heaven and earth. The old Cyrus tells them to establish a specific house in Jerusalem, whereas the new Cyrus tells his disciples to establish a new Jerusalem. Both declare that the Lord their God will be with them, and in the second case, the Lord their God is the one telling them that He Himself will be with them, lo, to the end of the age.
Matthew, with these thoughts in mind, is basically a recapitulation of the entire history of Israel, starting from the Garden. It is structured in such a way that we might catch this connection, and witness the new Israel Himself, live as the old Israel was supposed to. In so doing, this new Israel redeems His bride. He breaks down the walls of nationality, conquering the gentiles by baptizing them and teaching them to obey all that He has commanded. This is the telos of faithfulness. This is the telos of Christ. Here is our call to go.
Again, many thanks to Dr. Leithart for his thoughts and insights. May we all seek to approach Scripture with Scripture in mind. That is the best hermeneutic.
Thursday, July 12, 2007
Diamond in the Rough
Every once in a great while, a piece of pure pop art hits on a grain of truth, and simply knocks it out of the ballpark. One such moment is found in John Mayer’s new hit song “Gravity.” Mayer is known for a deeper, more thoughtful lyric than his contemporaries, and is also quite deft at metaphor, something we here at the Abbey are in favor of. The song reads as such, with a simple beat, and an uncomplicated progression played smoothly on the guitar.
Gravity is working against me
And gravity wants to bring me down
Oh I'll never know what makes this man
With all the love that his heart can stand
Dream of ways to throw it all away
Oh Gravity is working against me
And gravity wants to bring me down
Oh twice as much ain’t twice as good
And can't sustain like a one half could
It's wanting more
That's gonna send me to my knees
Oh gravity, stay the hell away from me
And gravity has taken better men than me (Now how can that be?)
Just keep me where the light is
Just keep me where the light is
Just keep me where the light is
Just keep me where the light is
Ohh.. where the light is!
The first thing of note is the title/first word of the song: gravity. This word is a metaphor for nature, unhindered, unconquered. Gravity normally is an outside force working externally. Throughout this song however, it seems to take on a inward role, something inside the singer, working contra to the desires of the singer. It is “working against me” and it “wants to bring me down.”
The inwardness of this ‘gravity’ becomes clearer as the next stanza is sung. “This man…dream[s] of ways to throw it all away.” Those dreams are coming from the inside, and are not a product of external influences. Note the way Mayer describes the affect of this inward gravity: “I’ll never know what makes this man with all the love that his heart can stand dream of ways to throw it all away.” He hits our human nature square on the head, and speaks clearer truth than most Christians have the guts to even think, and does so unaware (to my knowledge) of our natural state of rebellion in Adam. We have been given far more than we could ever ask or think, and what is our natural response, apart from the grace of Christ? Throw it all away, hoping that we can find something more fulfilling in that pile of crap over there. We receive the God of all the heavens and earth, and despise Him so much, that we bow to the ‘more sacred’ gods of wood, stone, and TV.
The next stanza is an insightful note on our contemporary culture. “Twice as much ain’t twice as good, and can’t sustain like one half could. Its wanting more that’s gonna send me to my knees.” Our culture is a culture of gluttony. Gluttony concerns everything, not just food. Gluttony of every appetite: entertainment, sexual, financial, etc. We want it all, and then supersized. We are gluttons, hard and fast (actually more squishy and slow). We seriously think that more is always, and without exception, better. If one portion was good, two is better. If one woman was good, two is better. If one house was good, two is better. To hell with the cost. To hell with the consequences. Damn the torpedos! Full steam ahead! We are a thoughtless, futureless society. We have no notion of heritage or legacy. How do we live so that our children and children’s children live well? Does it matter how we live? Are those generations effected by our present actions? What is this ‘generation’ that you speak of? What is this notion of cause and effect? These are foreign concepts to my modern mind. Legacy? Isn’t that an SUV or something? Do not get me wrong. I am not on some neo-modern hippie crusade, proclaiming the barefooted good news of dreadlocked organic living. There is just one simple concept that is totally lost on this irresponsible, self-serving generation. That simple concept brings to mind the first command ever given us: stewardship. But that takes too much thought, work, selflessness (fill in the blank with your favorite virtue). That takes learning from those who have gone before, and caring for those who come after. But we have no thought of the past, and no hope in the future. We are a bastard generation, fathering another bastard generation.
The final lines show the fullest amount of common grace found in this song. Even the devil’s own become an unwitting prophet, declaring the way of truth. “Just keep me where the light is.” I doubt Mayer knows the fullest meaning of this phrase (may God grant that he someday will). Our only hope of salvation from this downward spiral is the Light Himself. This becomes our prayer, “Just keep us where the light is.” Who will accomplish this? Gravity? We have seen his trajectory. Furthermore, gravity resides within. Here Mayer makes his greatest insight, wittingly or not. Help must come. And help, in order to come, must come from outside. The line itself is addressing something/someone outside of the speaker. On top of that, help must come from something/someone in which/whom this ‘gravity’ does not reside.
Our only hope is Light Himself. Light is not affected by gravity. Light does not regard gravity as too great a foe. In fact Light comes to conquer gravity. We could almost say that Light is sent by the Sun for just such an errand.
Come Lord Light, keep us where you are.
Gravity is working against me
And gravity wants to bring me down
Oh I'll never know what makes this man
With all the love that his heart can stand
Dream of ways to throw it all away
Oh Gravity is working against me
And gravity wants to bring me down
Oh twice as much ain’t twice as good
And can't sustain like a one half could
It's wanting more
That's gonna send me to my knees
Oh gravity, stay the hell away from me
And gravity has taken better men than me (Now how can that be?)
Just keep me where the light is
Just keep me where the light is
Just keep me where the light is
Just keep me where the light is
Ohh.. where the light is!
The first thing of note is the title/first word of the song: gravity. This word is a metaphor for nature, unhindered, unconquered. Gravity normally is an outside force working externally. Throughout this song however, it seems to take on a inward role, something inside the singer, working contra to the desires of the singer. It is “working against me” and it “wants to bring me down.”
The inwardness of this ‘gravity’ becomes clearer as the next stanza is sung. “This man…dream[s] of ways to throw it all away.” Those dreams are coming from the inside, and are not a product of external influences. Note the way Mayer describes the affect of this inward gravity: “I’ll never know what makes this man with all the love that his heart can stand dream of ways to throw it all away.” He hits our human nature square on the head, and speaks clearer truth than most Christians have the guts to even think, and does so unaware (to my knowledge) of our natural state of rebellion in Adam. We have been given far more than we could ever ask or think, and what is our natural response, apart from the grace of Christ? Throw it all away, hoping that we can find something more fulfilling in that pile of crap over there. We receive the God of all the heavens and earth, and despise Him so much, that we bow to the ‘more sacred’ gods of wood, stone, and TV.
The next stanza is an insightful note on our contemporary culture. “Twice as much ain’t twice as good, and can’t sustain like one half could. Its wanting more that’s gonna send me to my knees.” Our culture is a culture of gluttony. Gluttony concerns everything, not just food. Gluttony of every appetite: entertainment, sexual, financial, etc. We want it all, and then supersized. We are gluttons, hard and fast (actually more squishy and slow). We seriously think that more is always, and without exception, better. If one portion was good, two is better. If one woman was good, two is better. If one house was good, two is better. To hell with the cost. To hell with the consequences. Damn the torpedos! Full steam ahead! We are a thoughtless, futureless society. We have no notion of heritage or legacy. How do we live so that our children and children’s children live well? Does it matter how we live? Are those generations effected by our present actions? What is this ‘generation’ that you speak of? What is this notion of cause and effect? These are foreign concepts to my modern mind. Legacy? Isn’t that an SUV or something? Do not get me wrong. I am not on some neo-modern hippie crusade, proclaiming the barefooted good news of dreadlocked organic living. There is just one simple concept that is totally lost on this irresponsible, self-serving generation. That simple concept brings to mind the first command ever given us: stewardship. But that takes too much thought, work, selflessness (fill in the blank with your favorite virtue). That takes learning from those who have gone before, and caring for those who come after. But we have no thought of the past, and no hope in the future. We are a bastard generation, fathering another bastard generation.
The final lines show the fullest amount of common grace found in this song. Even the devil’s own become an unwitting prophet, declaring the way of truth. “Just keep me where the light is.” I doubt Mayer knows the fullest meaning of this phrase (may God grant that he someday will). Our only hope of salvation from this downward spiral is the Light Himself. This becomes our prayer, “Just keep us where the light is.” Who will accomplish this? Gravity? We have seen his trajectory. Furthermore, gravity resides within. Here Mayer makes his greatest insight, wittingly or not. Help must come. And help, in order to come, must come from outside. The line itself is addressing something/someone outside of the speaker. On top of that, help must come from something/someone in which/whom this ‘gravity’ does not reside.
Our only hope is Light Himself. Light is not affected by gravity. Light does not regard gravity as too great a foe. In fact Light comes to conquer gravity. We could almost say that Light is sent by the Sun for just such an errand.
Come Lord Light, keep us where you are.
Wednesday, June 27, 2007
Egalitarian or Hierarchicalist?
While perusing the web (yes, we actually have internet here at the abbey), I came across an interesting article on woman in ministry. One of the local churches has taken the position of woman in ministry that I would argue miltates against Scripture. Naturally, they claim their position is supported by Scripture, however; they do recognize and state that this is a secondary issue and one that we need to have libertas in this area and that's a good thing.
Here's the trust of their argument:
"The classic text used to hold the line for a Hierarchicalist position (limited leadership roles for women) is 1 Timothy 2:12 where the Apostle Paul tells the young pastor Timothy, "I do not permit a woman to teach or have authority over a man." Let’s quickly wade through the exegetical issues. First, it is not wise to build an entire position or a theological position around just one passage of Scripture as so often occurs with this passage. Second, since Paul did not teach against women prophesying when given the opportunity to do so in 1 Corinthians 11:5, we can see that 1 Timothy 2:12 is not a universal appeal against women teaching at all. Third, this leads us to the conclusion that 1 Timothy 2:12 is dealing with a unique pastoral issue. Fourth, we are left needing to understand the meaning of the term "authority" or "authentein" in the original Greek language. The clearest meaning of the term deals with the violent use of authority or inappropriately usurping or misusing authority for one’s own benefit (a prohibition Jesus Himself gave to His male disciples in Matthew 20:25–28). We believe this means 1 Timothy 2:12 is speaking out against specific women who were abusing or usurping authority, not presenting a universal prohibition against women having any leadership roles. Therefore, we believe this passage is more accurately addressing a specific pastoral challenge coming from a group of women Paul later referred to in 1 Timothy 5:11–15 who were doing damage to the Gospel and the church through their attitudes and behaviors. When all of these points are considered together with all other texts addressing this issue, we embrace the full capacity of women and men to serve together in the church. Articles on Hermeneutics and Women in Ministry in the New Testament, David M. Scholer, p. 192–196."
First of all, I know for a fact that the abbey does not "cherry-pick" this verse out in support of men-only as Elders. I think woman may become friars, in some limited fashion, but that is another discussion for another time.
Secondly, I find it interesting that someone uses an argument of "not using a single verse to build a position on..." and then provide only that verse in support of their position! There's no mention of 1 Tim 3:1-13, Titus 1, mandates in creation, roles of men/woman, submission of wives to their husbands, etc...
Shouldn't we consider the entire panoply of Scripture to base our understanding on this issue (and any other for that matter)? I should think so, nay, I know so. In order to have fidelity to biblical truths, you actually have to deal with the ALL the texts.
Here's the trust of their argument:
"The classic text used to hold the line for a Hierarchicalist position (limited leadership roles for women) is 1 Timothy 2:12 where the Apostle Paul tells the young pastor Timothy, "I do not permit a woman to teach or have authority over a man." Let’s quickly wade through the exegetical issues. First, it is not wise to build an entire position or a theological position around just one passage of Scripture as so often occurs with this passage. Second, since Paul did not teach against women prophesying when given the opportunity to do so in 1 Corinthians 11:5, we can see that 1 Timothy 2:12 is not a universal appeal against women teaching at all. Third, this leads us to the conclusion that 1 Timothy 2:12 is dealing with a unique pastoral issue. Fourth, we are left needing to understand the meaning of the term "authority" or "authentein" in the original Greek language. The clearest meaning of the term deals with the violent use of authority or inappropriately usurping or misusing authority for one’s own benefit (a prohibition Jesus Himself gave to His male disciples in Matthew 20:25–28). We believe this means 1 Timothy 2:12 is speaking out against specific women who were abusing or usurping authority, not presenting a universal prohibition against women having any leadership roles. Therefore, we believe this passage is more accurately addressing a specific pastoral challenge coming from a group of women Paul later referred to in 1 Timothy 5:11–15 who were doing damage to the Gospel and the church through their attitudes and behaviors. When all of these points are considered together with all other texts addressing this issue, we embrace the full capacity of women and men to serve together in the church. Articles on Hermeneutics and Women in Ministry in the New Testament, David M. Scholer, p. 192–196."
First of all, I know for a fact that the abbey does not "cherry-pick" this verse out in support of men-only as Elders. I think woman may become friars, in some limited fashion, but that is another discussion for another time.
Secondly, I find it interesting that someone uses an argument of "not using a single verse to build a position on..." and then provide only that verse in support of their position! There's no mention of 1 Tim 3:1-13, Titus 1, mandates in creation, roles of men/woman, submission of wives to their husbands, etc...
Shouldn't we consider the entire panoply of Scripture to base our understanding on this issue (and any other for that matter)? I should think so, nay, I know so. In order to have fidelity to biblical truths, you actually have to deal with the ALL the texts.
Tuesday, June 19, 2007
The Nature of Grace
Right now I am reading Leithart's new book, "The Baptized Body" (published by Canon Press). So far an excellent read, very thought provoking, and assumption shaking. One thing he reminds us concerns the nature of Grace. It comes as part of a discussion surrounding the usage of the phrase "means of grace" and its reference to the sacraments (which he is not in favor of, the phrase that is. He still likes the sacraments.) The complaint comes from the word 'means.' To speak of grace as needing means, he says, conveys a notion that grace is its own entity, needing transportation. Grace is a passanger in need of a car, such as the table, to get from God to us. But this is not biblical. Grace does not come through the table. Grace is the table. The fact that God dines with men, is Grace. More specifically, "in the sacraments, there is a personal encounter with the Triune God through the particular agency of the Spirit" (pg 18). God shows grace, through grace itself, not through some vehicle created solely for that purpose. The sacraments are holy not because they are tools, ordained by God, to transfer favor to us. They are holy because they are themselves the favors of God, given to His children to bless them.
Monday, June 11, 2007
A Feast of Well-Aged Wine
Isaiah 25
O Lord, you are my God;
I will exalt you; I will praise your name,
for you have done wonderful things,
plans formed of old, faithful and sure.
For you have made the city a heap,
the fortified city a ruin;
the foreigners' palace is a city no more;
it will never be rebuilt.
Therefore strong peoples will glorify you;
cities of ruthless nations will fear you.
For you have been a stronghold to the poor,
a stronghold to the needy in his distress,
a shelter from the storm and a shade from the heat;
for the breath of the ruthless is like a storm against a wall,
like heat in a dry place.
You subdue the noise of the foreigners;
as heat by the shade of a cloud,
so the song of the ruthless is put down.
On this mountain the Lord of hosts will make for all peoples
a feast of rich food, a feast of well-aged wine,
of rich food full of marrow, of aged wine well refined.
And he will swallow up on this mountain
the covering that is cast over all peoples,
the veil that is spread over all nations.
He will swallow up death forever;
and the Lord God will wipe away tears from all faces,
and the reproach of his people he will take away from all the earth,
for the Lord has spoken.
It will be said on that day,
“Behold, this is our God; we have waited for him, that he might save us.
This is the Lord; we have waited for him;
let us be glad and rejoice in his salvation.
O Lord, you are my God;
I will exalt you; I will praise your name,
for you have done wonderful things,
plans formed of old, faithful and sure.
For you have made the city a heap,
the fortified city a ruin;
the foreigners' palace is a city no more;
it will never be rebuilt.
Therefore strong peoples will glorify you;
cities of ruthless nations will fear you.
For you have been a stronghold to the poor,
a stronghold to the needy in his distress,
a shelter from the storm and a shade from the heat;
for the breath of the ruthless is like a storm against a wall,
like heat in a dry place.
You subdue the noise of the foreigners;
as heat by the shade of a cloud,
so the song of the ruthless is put down.
On this mountain the Lord of hosts will make for all peoples
a feast of rich food, a feast of well-aged wine,
of rich food full of marrow, of aged wine well refined.
And he will swallow up on this mountain
the covering that is cast over all peoples,
the veil that is spread over all nations.
He will swallow up death forever;
and the Lord God will wipe away tears from all faces,
and the reproach of his people he will take away from all the earth,
for the Lord has spoken.
It will be said on that day,
“Behold, this is our God; we have waited for him, that he might save us.
This is the Lord; we have waited for him;
let us be glad and rejoice in his salvation.
There are words that are spoken at the grave. There are words that are spoken in memorial. There are words that wait until the shadow of grief has passed.
Witnessing the death of a family member, someone close and dearly loved, brings out one of two responses. For the one who trusts in the Lord Jesus, and believes the words of Isaiah, it is a strange mix of deep, heartfelt sorrow, and rich, abundant joy. To the ears who have not heard, and to the heart that will not listen, there is nothing but frightening blackness.
This blackness, I can only imagine, produces the deepest feelings of fear, despair, and meaninglessness. What is the point of all of life, after all, if all we are, all we ever become, all we remain for endless days, is simple clay? To watch a loved one enter into oblivion, if there is no hope in Christ and therefore life ever after, must unearth in the very core of a crying man, the terror of mortality. We die. We must die. It is one of the worlds most certain of facts. We are mortal creatures. Witnessing the finality of that aspect, reminds us that this is the case. We cannot live forever, on this earth, and we should not live as if we could. But the heart of man is wicked, who can comprehend it? We want to live as if death were not a factor. Hardened hearts will quickly forget the lessons learned at the side of the grave.
Deep inside every person, there is a God-given instinct, which assures us that we have meaning. We instinctively know that killing innocent people is wrong. We know that death is sad, and final. However, apart from Christ, death obliterates all meaning, putting us deep into the ground, never to resurface. There is no point to life, if there is no point to death.
The "fortified city" in the beginning of the passage above is a metaphor for man. God is the one who brings the man back to a pile of earth, never to be rebuilt again. This is why the peoples and nations will fear the Lord. He is to be feared for He has the power to destroy not only the body, but the soul as well. But our God is a gracious God, and good. He is "a shelter from the storm, and a shade from the heat." This testifies to God's Godness. Were He not God, He would not have the power to save, and bring new life. But He is God, and He desires that not one should perish, but that all reach repentance. In God-given repentance, we find that we will be rebuilt, but not in the same way, nor in the same place. The construction will be eternal, and will shine in the glory of the Christ.
Therfore, death in the eyes of the believer is rich in meaning. It is the doorway to the better country. It is the passage from a sin-cursed world, to eternal glory in Christ the Lord. John 12:24 assures us of this meaning: “Verily, verily, I say unto you, except a corn of wheat fall into the ground and die, it abideth alone: but if it die, it bringeth forth much fruit.” Our own passing is a picture of the death of death, the death brought on the shoulders of Christ. In that death, “the covering that is cast over all peoples, the veil that is spread over all nations,” is swallowed up forever. That death is what grants us confidence, assurance, and hope.
Thus we can stand at the side of the grave, and mourn the loss of a friend, but at the same time we see the glory of God reenacted. It is the portal through which we ascend from glory to final glory. It is fitting that God should use the instrument that separated us from His presence in the Garden, so long ago, to bring His children home. By means of the death that entered the young creation, we were expelled from our place of rest. By means of that same death, the recipients of God’s grace are returned to a place of final rest. Rest from sin. Rest from sorrow. Rest from the veiled reality of God’s loving immediacy.
Here we find a mountain where the Lord of hosts has made for all peoples a feast of rich food, a feast of well-aged wine, of rich food full of marrow, of aged wine well refined. And it will be said on that day,
“Behold, this is our God; we have waited for him, that he might save us.
This is the Lord; we have waited for him;
let us be glad and rejoice in his salvation.”
Friday, June 1, 2007
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