Category: Commentary

Romans 10 and going the wrong way

Romans 10 and going the wrong way

Plenty of people are zealous for God, but their zeal is based on bad information. They actually don’t know God at all. This is Israel’s problem.

In Romans 9 to 11, the apostle Paul segues from his theological musings about salvation to a question no Christian can ignore—what about Israel? He spends most of Romans 9 defending God from accusations of failure (9:6-13), unjustness and cruelty (9:14-18), and unfairness (9:19-21). God dispenses mercy and hardness of heart as He sees fit (Rom 9:14, 18). The clay has no right to object to the potter’s decision (Rom 9:20-21).

These matter-of-fact observations from behind the divine curtain seem rather cold. But, Paul then pivots to emphasize personal responsibility. He sums the matter up (“what then shall we say?” Rom 9:30) by placing blame on Israel. They’re chasing after the Mosaic law as the means of righteousness, but haven’t reached that goal. Why not? Because they’re chasing righteousness not by means of faith, but as if by means of works (Rom 9:32).[1]

‌It seems the problem is about where to find truth—has God given us His message? If so, where is it? Or has He left us to figure it out on our own?

Passionate but clueless (vv. 10:1-4)

The tragedy is that Paul bears witness that the people of Israel do have passion for God, but it’s based on wrong ideas, wrong information (Rom 10:2).[2] Where do we get the right ideas? The right information? We get it from (a) the scriptures, by means of (b) the illumination and application of the Holy Spirit, while (c) in community with God’s people. Paul will spend much of Romans 10 demonstrating that the people of Israel have all the information they need—they just ignored it.

Paul explains that, because the people of Israel don’t know the special righteousness which God offers and are trying to set up their own righteousness, they haven’t submitted themselves to this one-of-a-kind righteousness from God (Rom 10:3).[3] God offers His own righteousness as a gift (Rom 1:17).[4] Instead, the people of Israel do what many of us do—they want to bring their resumes to God, instead.

We know how resumes work. We see a job posting. We’re interested. We scan the desired and required qualifications. We then tailor our resumes to show how we meet these requirements. We submit the application and hope for the interview. The resume is our credential which says, “I’m qualified! Pick me!” This is what the people of Israel are doing—they’re trying to set up their own righteousness, rather than accepting the special righteousness which God offers. So, they don’t submit to God’s righteousness, which would mean shredding their resumes and accepting His righteousness as a gift.

The people of Israel are mistakenly using the law as a vehicle for salvation, but that isn’t its job. The law has no power to grant life (Gal 3:21).[5] Instead, the law was a protective guardian for us until Christ arrived. Now that He’s arrived, we’re no longer under the protective guardian’s authority (Gal 3:24-25).[6]

This makes the people of Israel’s failure so frustrating. Christ is the very purpose of the law. The law shows us ourselves as if in a mirror, telling us that we need a permanent solution to our moral brokenness. The law points beyond itself to the One who will fix us, and that One is Christ. Because He is the purpose of the law, Christ brings righteousness to all who believe (Rom 10:4).[7]

Righteousness by … what? (vv. 10:5-13)

But, the path the people of Israel have chosen is to pervert the Mosaic law from a regulatory guardrail into a vehicle for salvation. They support this falsehood by a misinterpretation of texts like Leviticus 18:5—an error Paul refers to as “righteousness by means of the law” (Rom 10:5; cp. Gal 3:12).[8]

This error is absurd, because Israel has the right information. There is no mystery. They’re without excuse. Long ago, when Moses preached to the people on the east bank of the Jordan River, he begged them to love God, to serve Him from their heart, to stay faithful. At the end of his sermon, Moses said: “Now, what I am commanding you today is not too difficult for you or beyond your reach,” (Deut 30:11). Why not? Because they already have what they need (cp. 2 Pet 1:3). They don’t need to go to heaven to find the answer. They don’t need to cross oceans to search for a magic solution from an exotic land. “No, the word [perhaps better as “message,” see NLT] is very near you; it is in your mouth and in your heart so you may obey it,” (Deut 30:14).

All they have to do is trust and obey. Paul quotes Moses’ words and parallels them to Christ (Rom 10:6-8). The people of Israel ought to know this. Paul takes Moses’ “mouth + heart” equation and applies it to the new covenant: “If you declare with your mouth, ‘Jesus is Lord,’ and believe in your heart that God raised him from the dead, you will be saved,” (Rom 10:9).

This is the way. Righteousness comes by means of faith, not works. Isaiah knew this—he said: “Anyone who believes in him will never be put to shame,” (Rom 10:11; quoting Isa 28:16 LXX).[9] The prophet Joel was on the same page: “Everyone who calls on the name of the Lord will be saved,” (Joel 2:32). It’s clear that the Old Covenant prophets didn’t believe righteousness came by means of works! Why, then, are the people of Israel so confused?

Talking to a wall (vv. 10:14-21)

A series of things must happen to tell people about God’s good news; (a) missionaries must be sent, (b) so people can hear, (c) so they can believe, (d) and then call out to Jesus for salvation (Rom 10:14-15). And yet, it’s clear that the people of Israel don’t believe, cannot hear the truth, and don’t want to understand.

Why not?

First, Paul writes, unbelief in Israel is nothing new. Even Isaiah asked, “Lord, who has believed our message?” (Rom 10:16, quoting Isa 53:1). So, to combat the disbelief which accompanies the Gospel, people need to actually hear, and that happens by means of the message about Christ (Rom 10:17).

So, have the people of Israel heard? Of course. Paul quotes a passage about how God reveals Himself even in creation itself—the voices of the heavens and the skies go out into all the earth as witnesses to His eternal power and divine nature (Rom 10:18, quoting Rom 19:4; cp. Rom 1:18). Paul seems to apply the concept to the Gospel, which is going out into all the world. It’s known—even notorious: “These men who have turned the world upside down have come here also …” (Acts 17:6, RSV).

They’ve heard, but have they understood? Paul drives a stake into that dodge, too. They do understand about God—they just reject Him. He quotes from Moses, who recounted Israel’s history of rebellion and stubbornness. Moses predicted that, one day, God would turn from Israel to focus His love and grace on outsiders. This would provoke envy and anger among the people of Israel (Rom 10:19, quoting Deut 32:21). Those who didn’t seek God or ask for Him will somehow find their way to Him (Rom 10:20, quoting Isa 65:1).[10] The outsiders will become insiders, and the so-called “insiders” will be revealed to be clueless (see esp. Lk 13:28-30).

And yet,[11] to the people of Israel he says: “All day long I have held out my hands to a disobedient and obstinate people,” (Rom 10:21, quoting Isa 65:2). God stands there, saying “Here am I, here am I,” (Isa 65:1).

Going the wrong way

The problem Paul pinpointed was this: plenty of people (like Israel) are zealous for God, but their zeal is based on bad information. And so, they don’t know God at all.

‌Why has this happened?

Paul cites the Old Covenant scriptures nine times. He proves there is no excuse for resume-ism—for establishing our own righteousness, our own credentials to present to God. He’s already given us His message, which we can know by means of (a) the scriptures, (b) illumination from the Holy Spirit, and (c) learning from the Christian community. There’s no need to search or wonder. The message is known. It’s available. It’s written down. It’s here.

‌There are no “required and desired” qualifications. There is only accepting God’s gift. He offers to give you His righteousness—His Son’s resume—because your resume won’t ever be good enough. There is only (a) trusting in Jesus’ rescue message in your heart, and (b) confessing publicly that Jesus is Lord and King, and then (c) you’ll be saved.

‌Israel hasn’t yet done that—they’re going the wrong way—and that’s why they aren’t saved. The same goes for everyone else who isn’t yet one of God’s adopted children. But, just like the prophet Joel says, “everyone who calls on the name of the Lord will be saved.”

[1] Gk: Ἰσραὴλ δὲ διώκων (adjectival) νόμον δικαιοσύνης (gen. means) εἰς νόμον οὐκ ἔφθασεν. διὰ τί; ὅτι (insert an implied διώκων … δικαιοσύνης) οὐκ ἐκ πίστεως ἀλλʼ ὡς ἐξ ἔργων.

“But Israel, chasing after law as the means of righteousness, didn’t achieve that goal. Why not? Because they’re chasing righteousness not by means of faith, but as if by means of works.”

[2] Gk: μαρτυρῶ [LSJ, s.v., sense I.2; BDAG, s.v., sense 1] γὰρ αὐτοῖς [dat. ref.] ὅτι ζῆλον [dir. obj. ἔχουσιν] θεοῦ [obj. gen.] ἔχουσιν ἀλλʼ οὐ κατʼ [correspondence] ἐπίγνωσιν. “I’m bearing witness about them that they have passion for God, but it’s based on wrong ideas.”

[3] Gk: ἀγνοοῦντες [adverbial, causal] γὰρ [explanatory] τὴν [monadic] τοῦ θεοῦ [gen. source] δικαιοσύνην καὶ τὴν ἰδίαν [δικαιοσύνην] ζητοῦντες [adverbial, causal–paired with ἀγνοοῦντες] στῆσαι [BDAG, s.v., sense 3; anarthrous, complementary], τῇ δικαιοσύνῃ [monadic] τοῦ θεοῦ [gen. source] οὐχ ὑπετάγησαν [passive w/middle sense, constative].

“What I’m saying is that, because they don’t know the special righteousness which God offers and are trying to set up their own righteousness, they haven’t submitted themselves to this one-of-a-kind righteousness from God.”

[4] Gk: δικαιοσύνη γὰρ θεοῦ [gen. source] ἐν αὐτῷ ἀποκαλύπτεται ἐκ [means] πίστεως εἰς [purpose] πίστιν. “Because in the Gospel, righteousness from God has been revealed by means of faith so that people would believe.”

[5] Gk: εἰ γὰρ ἐδόθη νόμος ὁ δυνάμενος ζῳοποιῆσαι, ὄντως ἐκ νόμου ἂν ἦν⸄ ἡ δικαιοσύνη. “Because, if a law had been given [passive = given by God] that had the power [attributive participle, linked to “law”] to grant life, then certainly righteousness would have come by means of the law.”   

[6] Gk: ὥστε ὁ νόμος παιδαγωγὸς ἡμῶν γέγονεν εἰς Χριστόν, ἵνα ἐκ πίστεως δικαιωθῶμεν·ἐλθούσης δὲ τῆς πίστεως οὐκέτι ὑπὸ παιδαγωγόν ἐσμεν. “This means [inferential conjunction] the law was a protective guardian [predicate nominative] until Christ arrived, so that [purpose clause] we would be declared righteous by means of faith. But, now that [temporal, adverbial participle] this faith [i.e., Jesus—anaphoric article] has come, we are no longer under the protective guardian’s authority.”

[7] Gk: τέλος [pred. nom; BDAG s.v., sense 3] γὰρ νόμου Χριστὸς [obj. gen.] εἰς [result] δικαιοσύνην παντὶ τῷ πιστεύοντι [indirect obj.]. “Christ is the purpose of the law (cp. Gal 3:24). As a result, He brings righteousness to all who believe.”

[8] Gk: δικαιοσύνην τὴν ἐκ [τοῦ] νόμου.

[9] Paul quotes from the LXX, which differs from the Hebrew. This is one of the passages that complicates a simplistic understanding of scriptural inerrancy.

[10] The context of Isaiah 65:1 supports that Israel is the nation that did not seek God, but Paul seems to re-purpose the verse for his own ends.

[11] The NIV’s “but” doesn’t seem quite right. Paul’s point is that, despite God’s pivot to the Gentiles en masse, He still holds out an invitation to Israel. So, something like “and yet” seems a better choice to render the conjunction here: πρὸς δὲ τὸν Ἰσραὴλ λέγει. But, to be sure, both options emphasize contrast.

On Humphrey Bogart, Devil’s Island, and Prison

On Humphrey Bogart, Devil’s Island, and Prison

In 1956 Humphrey Bogart starred in one of his quirkier movies, a comedy titled We’re No Angels. The year is 1895, it’s Christmas morning, and Bogart and two others are convicts on Devil’s Island, the notorious French penal colony. They escape that awful place and make their way to a coastal city in French Guiana and plot their next move.

Through a series of bizarre circumstances, Bogart and company find themselves tied up in the affairs of a storekeeper and his family. High jinks and hilarity ensue, complete with Christmas dinner, a pretty girl, a sinister relative, and a pet snake named Adolph. At the end of the movie their boat awaits, they have civilian clothes, they have luggage, and look like respectable gentlemen (except for Adolph). Everything is working, and freedom awaits. All they have to do is get on the boat.

And yet, in the gathering dusk, the three convicts make a crazy decision—they decide to go back to prison! Bogart ponders the suggestion for a beat, gestures with his hat, and nods his head. “Well, if it doesn’t work out, we’ll do it all over again next year,” he says.

This isn’t meant to be taken seriously. It’s a comedy. But, we are meant to get the absurdity of the decision—who in his right mind would go back to prison? Crazy, right?

This article is part of a commentary series through the Book of Galatians. This article covers Galatians 4:8-20. You can find the rest of the series here: Galatians 3:1-6, and Galatians 3:7-14, and Galatians 3:15-22, and Galatians 3:23 – 4:7, and Galatians 4:21-5:12, and Galatians 5:13 – 26.

And yet, this is exactly what the Christians in Galatia are doing. Jesus has set them free but they’re choosing to go back to prison, to slavery, to bondage. The danger is that they don’t realize it. Paul explains …

Formerly, when you did not know God, you were slaves to those who by nature are not gods. But now that you know God—or rather are known by God—how is it that you are turning back to those weak and miserable forces?

Galatians 4:8-9

Paul likes to compare salvation to liberation—which is what “redemption” basically means. Jesus “saves” us, yes, but that word seems to have lost a bit of its sparkle because it’s so familiar. Terms like “rescue” or “liberate” or “set free” help explain. The “ransom” language (see Mk 10:45; 1 Tim 2:6) gets across something similar—we were slaves to Satan, but now Jesus has set us free!

The Christians in Galatia, Paul says, used to be slaves to things that weren’t God. But now, all that has changed. Now they know God, or—Paul hastens to clarify, perhaps with a flash of irritation—they’re known by God, how on earth could they then turn back to what they’ve left behind? This clarification (“known by God” instead of “you know God”) stresses God’s divine gift. We do choose God, but underneath all that we only choose Him because the Spirit has first lifted the dark veil from our eyes so the Gospel can shine in (2 Cor 4:3-6).

This makes their potential betrayal all the more inexcusable. God has done this, so you repay Him by doing that? You’ve walking back into slavery! Crazy!

With all the talk of the Old Covenant and the Mosaic law, we can make the mistake of thinking Paul’s audience is a bunch of Jewish people. This ain’t true. He’s going on and on about Jewish stuff because false teachers are stalking the land, teaching Christians they must become Jewish (that is, the false teacher’s fraudulent idea of what “Jewish” means)in order to be real believers. They’re wrong—that’s why Paul is writing this letter.

But, Paul’s audience is a mixed group of Christians in modern-day Turkey. This isn’t exactly Jerusalem! He focuses on Jewish law and the Old Covenant because that’s the false teaching that’s gotten them all so confused. What’s so wild is what Paul does next. He equates the false teacher’s perverted version of the Mosaic law with pagan cults. One is just as bad as the other! This is why Paul said, way back at the beginning of the letter, that there is one single Gospel—any deviation is fatal (Gal 1:6-9). It doesn’t matter if the deviation is towards the legalism so common in Jesus’ day and Paul’s day, or towards a kind of “we can do whatever we want, ‘cuz grace rules!” vibe (see Rom 6:1-2). A deviation is a deviation, and it’s always fatal.

Do you wish to be enslaved by them all over again? You are observing special days and months and seasons and years! I fear for you, that somehow I have wasted my efforts on you.

Galatians 4:10-11

If you stop following Abraham’s example (to believe and trust God, and be counted as righteous in response), then you’re choosing slavery. The Galatian Christians are observing Jewish holidays, special occasions, and the like. It’s not that they simply prefer to observe Old Covenant rituals as aids to faith—Messianic Christians today do something similar. The problem is that they’re following the perverted ideas of the false teachers—they think they need to observe these special days (etc.) in order to gain salvation.

This is why Paul throws up his hands and suggests he’s wasted his time on them. They’re so confused that they seem hopeless—did they ever understand who Jesus is and what salvation is about? Maybe not!

I plead with you, brothers and sisters, become like me, for I became like you. You did me no wrong. As you know, it was because of an illness that I first preached the gospel to you, and even though my illness was a trial to you, you did not treat me with contempt or scorn. Instead, you welcomed me as if I were an angel of God, as if I were Christ Jesus himself.

Galatians 4:12-14

After the shock of this suggestion (“did I waste my time on y’all?”)—Paul had time to ponder it before he wrote it, so he likely did it on purpose—Paul switches to a softer tone. He seems to say, “Look guys—put yourself in my place and see where I’m coming from!” He loves them. They never did anything to hurt him. Paul has their best interests at heart. The false teachers are trying to throw them into confusion (Gal 1:7), but don’t they remember Paul’s heart towards them? They used to trust him—what happened?

Where, then, is your blessing of me now? I can testify that, if you could have done so, you would have torn out your eyes and given them to me. Have I now become your enemy by telling you the truth?

Galatians 4:15-16

Have they changed their minds about Paul—become suspicious, distrustful, cynical—because they don’t like what he’s telling them? “You trust these bozos over me?” Paul asks. “Really?”

Those people are zealous to win you over, but for no good. What they want is to alienate you from us, so that you may have zeal for them.

Galatians 4:17

The false teachers don’t have good motives. They want followers. They want clicks. They want celebrity. They want fame. Paul stands in the way, so he must go. Don’t listen to them!

It is fine to be zealous, provided the purpose is good, and to be so always, not just when I am with you.

Galatians 4:18

The Christians in Galatia are zealous. They want to do right. They want to be right. But, their zeal is leading them off a cliff. They’ve transferred their zeal from the truth to a lie, and disaster awaits.

My dear children, for whom I am again in the pains of childbirth until Christ is formed in you, how I wish I could be with you now and change my tone, because I am perplexed about you!

Galatians 4:19-20

Paul sounds anguished. At wits end. Frustrated in a compassionate sort of way. He’s like a mother in childbirth, waiting for a baby to enter the world. Will these “believers” in Galatia turn out to be real Christians, after all? Paul wishes he were there so he could understand. He’s perplexed, confused. He wishes he could speak in kinder tones—if only he could chat with them in person! What Paul wouldn’t have given for Zoom!

In the movie We’re No Angels, the escaped convicts decide to go back to prison because the outside world is so dark. “You always know where you are in prison,” one of them says, wistfully. Things are simpler. Easier. The real world is so devious, so complicated, so twisted. It’s better in prison. So, they go back. The movie fades to black as halos appear over each of their heads—even Adolph’s. It’s a clever riff on the title. Perhaps they really are angels, after all …

In contrast, the situation in Galatia isn’t a joke. Things aren’t easier back in the prison of works righteousness. They’re worse. It’s a treadmill from hell that leads nowhere. We shake our heads as Bogart and company decide to go back to prison, even as we realize it’s a silly comedy. How much more unbelievable is it if we forsake Abraham’s example of simple faith and trust in God’s promise for a false gospel?  

In the depths of his confusion, Paul tries out an analogy—maybe that will express his point better. Maybe then they’ll understand. We’ll see about this analogy in the next article.

On Being Human

On Being Human

The other pastor and I recently finished teaching through the Book of Judges. We each alternate teaching Sunday School and the morning sermon; switching back and forth each week. It fell to me to teach Judges 19.

I don’t teach narrative verse by verse. Instead, I usually teach the passage by crafting several questions from the text that seem to get to the heart of the matter. I’ll discuss one of those questions here.

What’s gone so wrong in Judges 19?

You could answer this rather simply. The men of Gibeah have consciences seared with a hot iron. Sin can take you farther than you ever thought possible. Yes, and yes.

Yawn.

Is that all there is to say?

I believe the real issue in Judges 19, the root of the problem, is that God is showing us how we can literally cease to be human. We remain human, of course. But, we don’t act or think like humans. I don’t mean our chromosomes change, or anything weird like that. I mean Judges 19 shows us a snapshot of humanity perverting its very nature in the worst way.

We need to take a step back and ask ourselves a series of questions:

  1. What’s it mean to be human?
  2. Which really means, once you translate it into scriptural categories, “what’s it mean to be made in the image of God?”
  3. That prompts the next question; “what’s fundamentally gone wrong with us?”
  4. This leads us to ask, “what, exactly, is God doing when He brings people into His family?”

The “image of God” is the structural makeup that hardwires us for relationships.1 God made us to want and need a relationship with him (vertical), and with one another (horizontal). We’re the only one of God’s creatures that are made this way. Everything we are, and everything God made us to do, can only rightly exist when those relationships are properly set.

This means that to be human means to be in community with each other, and in community with God … because you’re reconciled to Him and to each other. In the new creation, these relationships will finally be fixed, because all God’s children will finally be holy. There will be perfect love and submission to God, and to one another within the covenant community.

This is what the scripture looks forward to; one combined family of God (Jn 10:16; 17:11, 21-22) united to glorify Him (Isa 43:7). This will only happen because of the restoration of these vertical and horizontal relationships.

Why else, do you suppose, does Peter tell us to “love one another earnestly from a pure heart, since you have been born again, not of perishable seed but of imperishable, through the living and abiding word of God,” (1 Peter 1:22-23)? We must love one another in the church because we’ve been born again. That reconciliation and adoption, that togetherness, family and community, is why Christians must love each other. Repair the bonds. Restore the relationships. Make a community that reflects, however dimly, the happy family all true believers will be in eternity.

So, when Paul explains that Christians, as they behold the glory of the Lord, “are being transformed into the same image from one degree of glory to another” (2 Cor 3:18), he means that God is refurbishing us as human beings to reflect His image.

That image is, in the end, a hardwiring for community.

How is God the image for this hardwiring? The Trinity. Father, Son and Spirit share a divine circulation of eternal life and exist in perfect, symmetrical, and internal communion with each other. Therefore we, as though patterning ourselves after a reflection we don’t even see, want and crave that vertical and horizontal togetherness, belonging, and security in community. We want to be like our archetype, the Triune God.

Until you’re a part of the family of God, through Jesus Christ:

  1. You won’t be “fully human,”
  2. because you’re not living the life God intended you to live,
  3. because you’re alienated from Him,
  4. and from everyone else

This means the story of scripture is something like this:

  1. God is making a family to love and serve Him here
  2. to show, tell and draw people to Him through the Christian story
  3. so we can all love and serve Him forever there

In other words; because of His great love, God is making a community of people from out of the mad Antifa mob that is humanity; “the people whom I formed for myself, that they might declare my praise,” (Isa 43:21).

This brings us back to Judges 19-21. It’s perhaps the lowest moral tide in scripture. This is an Israelite community. The Levite pushed his party on past Jerusalem because he didn’t want to risk spending the night among pagans (Judges 19:10-13). He felt it’d be safer among his own people. He was wrong.

What he encounters is the antithesis of humanity; more of an imago satan than an imago dei.2 On the horizontal plane, there is no community with each other and no brotherly love; only gang rape. That horizontal bond is missing because there is no real shared community on the vertical axis; there is no true, shared relationship with God.

So, you have no real covenant family, because there’s no real community, because there’s no shared reconciliation with God binding them together.

But, make no mistake. They do have a community. They have shared values and passions. They’re united together in a common vision; an answer to the multiple choice of them. The glue that binds them together is their rejection of God and His law; a re-direction of ultimate allegiance to themselves. In their rebellion they’ve ceased to be human, in a sense.

The passage is a flashing red light to the world. It tells us we’re hardwired to want community, togetherness, and belonging. So we make up shared dreams to coalesce around. We do it because the real community, the real relationships we crave are closed to us; “the god of this world has blinded the minds of the unbelievers, to keep them from seeing the light of the gospel of the glory of Christ, who is the image of God,” (2 Cor 4:4).

It takes a specific, individual, divine intervention in our lives to rip away that veil. That’s the Spirit, as He draws people to the Father and applies the Son’s finished work to hearts and minds. And then, once He opens our hearts and rescues us, He begins making us human again by re-establishing then refurbishing those broken relationships.

“Just as we have borne the image of the man of dust, we shall also bear the image of the man of heaven,” (1 Cor 15:49).

Notes

1 See the discussion by Millard Erickson, Christian Theology, 3rd ed. (Grand Rapids: Baker, 2013; Kindle ed.), 469-471. 

2 I know “Satan” isn’t in Latin. You’ll have to get past it …  

One is not like the other …

The Septuagint (“LXX”) is the Greek translation of the Old Testament, dating to sometime in the mid to early 2nd century B.C. It came about because many Jews living abroad, particularly in Egypt, had lost much of their ability to read and speak Hebrew. They need a translation of the Tanakh (the Hebrew Scriptures) in their own language. The Mediterranean culture was heavily influenced by Hellenism at this time; a legacy of Alexander the Great’s conquests. So, the Hebrew Scriptures were translated into Greek.

This Greek version of the Tanakh was the version Jesus and the apostles used. The majority (but not all) of their Old Testament citations are from the Septuagint. This means the Septuagint is important.

I’m preaching from Zechariah 12:1 – 13:1 next week, as our congregation celebrates the Lord’s Supper. This passage contains the famous prophesy about the Israelites looking to Jesus, whom they pierced (Zech 12:10). This “piercing” clearly refers to Jesus’ death, and echoes an earlier prophet, Isaiah (“but He was pierced for our transgressions; He was crushed for our iniquities …” Isa 53:5).

But, there’s an interesting problem. The LXX is different from the Hebrew!

One of these is not like the other

Here is the difference between the two:

To be sure, there are a lot of similarities. Both have a transition statement (“and”) to let the reader know a new, related subject is coming. Both have Yahweh declaring that He’ll “pour out” onto David’s house and those who are living in Jerusalem a spirit characterized by grace and mercy. These are things that describe this spirit; it’s merciful and full of grace.

But, here is the difference. The Hebrew clearly has a reference to someone whom the Israelites pierced. They’ll look at Yahweh, who they pierced, and they’ll be ashamed. This isn’t in dispute. Look at some other English translations:

  • KJV: “they shall look upon me whom they have pierced …”
  • RSV: “when they look on Him whom they have pierced …”
  • NASB: “they will look on me whom they have pierced …”
  • NET: “they will look to me, the one they have pierced …”
  • NIV: “they will look on me, the one they have pierced …”
  • NKJV: “they will look on me whom they have pierced …”
  • NLT: “they will look on me whom they have pierced …”

What does the LXX say? It says this:

Then they’ll stare fixedly at me, dumbfounded, because they treated me with hate.

The “look upon” part is still there; I just translated it in a more colloquial fashion (“stare fixedly at me, dumbfounded”). It’s the second part that’s different. The LXX says the Israelites will be astonished because they treated Yahweh with so much hate. How did they do this? Well, presumably, they treated Him with hate (or, despitefully) by rejecting Him for so long … until they didn’t.

The rest of the verse clarifies:

And they’ll grieve for Him, crying as for a loved one. And they’ll be in terrible, painful anguish, like for a firstborn son.

Because they treated Yahweh with so much hate, they’ll grieve for Him. You could translate the pronoun as it, but only if you believe the antecedent is an impersonal object, like the hateful treatment. But, if that were the case, the rest of the verse wouldn’t make too much sense. How can you mourn and grieve for an impersonal object like you would for a loved one, or even a firstborn son? The New English Translation of the Septuagint agrees, and so did Brenton’s translation. The Lexham English Septuagint, however, goes with “it,” but this deliberately a very literal translation.

The best way to understand this is as a third-person, personal pronoun (Him). But, who? Yahweh is talking in the first-person about Himself, but then shifts to third-person and says the Israelites will mourn for Him. This person is Jesus, who the Jews will turn to in the last days when the Spirit is poured out upon them, to convert them to the New Covenant.

Why the change?

The Greek text was clearly changed. The translators messed with it. The Hebrew reads “pierced,” and the Jews who did the translation altered it on purpose. They changed it to read “because they treated me with hate.” Why did they do it?

Maybe because they didn’t like what it said. How can someone “pierce” God? How does that even work? So, they changed it.

But do we know they being malicious? Not really! Perhaps it was more convenient to take this “piercing” in a more figurative sense. You know that feeling you get when someone you care about betrays you in an awful fashion? Isn’t it like having a stake driven right through your heart? Perhaps God felt that way when the Israelites hated Him, so this “piercing” was more metaphorical and poetic. In a colloquial way, the Israelites “cut God really deep” with their actions. Maybe that’s how they justified the change.

“Here, now,” they might have thought, “this is getting to the idea of being treated with malice and hate, so let’s just spell it out plainly, and drop the ‘piercing’ imagery!”

In a parallel way, the NET did a similar thing when it rendered Deuteronomy 10:16. See a comparison:

  • NET: Therefore, cleanse your heart and stop being so stubborn!
  • ESV: Circumcise therefore the foreskin of your heart, and be no longer stubborn.

The more literal rendering is to “circumcise” your heart. The NET decided that was too literal, and tried to get to the heart of the phrase by dropping the figurative imagery. That’s not necessarily a problem … unless you’re wrong about what that figurative imagery means!

In this case, assuming I’m right about why the LXX translators changed it, they were certainly wrong about what the imagery meant. It wasn’t imagery at all; Jesus literally was pierced (i.e. died). 

Am I right about the reason for the change? I’ve no idea. Nobody knows why it was changed, so I might as well speculate right along with the commentators. Their guess is as good as mine. When a good textual critical commentary on the LXX of Zechariah comes out, then maybe we’ll have a more informed opinion! After all, there is no monolithic “one Septuagint.” There are many versions of the Septuagint floating around!

Bottom line

The LXX is neat. The LXX is helpful. The LXX is necessary. If you’re a pastor, and you took two years of Greek, you can muddle your way through the LXX. If you took more than the two years of Greek, you can stumble your way through it, like I do.

The LXX of Zechariah 12:10 is different, but it still conveys the same essential meaning. There are two people in the verse; Yahweh and the Person the Israelites will mourn for when they come to faith. This verse is a small snapshot of our triune God.

Holy, Holy, Holy (Revelation 4)

This is a series of short articles on Revelation 4-21. 

This vision takes place directly after the well-known messages to the seven congregations (Rev 1-3). John sees a door open in heaven above; sort of like an open invitation (Rev 4:1), and it’s Jesus who invites him up to see something very special. We know Jesus is speaking to John, because John says “the first voice, which I had heard speaking to me like a trumpet, said …” (Rev 4:1). At the beginning of this book, this figure with the trumpet-like voice is Jesus, the Son of Man, glowing with an ethereal holiness (see also Ezek 1:26-28), who John falls down to worship (Rev 1:10-20).

Jesus beckons John to come see “what must take place after this,” (Rev 4:1). John has shown us the glorified and risen Messiah, and the state of seven contemporary churches. Now, he tells us about the future.

John feels himself being taken by the Spirit up to heaven, through this open door, to see the mysteries up above (Rev 4:2; compare Ezek 8:1-4). This is an ecstatic trance; John did not literally fly to heaven. Some dispensationalist commentators claim the “rapture” of the church occurs here, but the text suggests no such thing. Only someone with an agenda could make a dogmatic claim, here. 

Someone is on a throne in heaven (Rev 4:2). He sparkles and shines like a precious jewel, and his throne is encompassed with an emerald rainbow (Rev 4:3). This is very similar to what Ezekiel saw, in his own vision of God (Ezek 1:26-28). Surrounding this large throne are 24 smaller ones, perhaps in a circle. Upon each throne sits an “elder,” clad in white, with a golden crown (Rev 4:4).

Rumbling thunder and flashes of lightening come from the central throne, which suggests God produces this awesome sight (compare Ex 19:16-18). His throne is ringed with seven flaming torches. John says these torches are “the seven spirits of God,” but doesn’t explain (Rev 4:5). Before the throne, extending outward for an unknown span, is a clear, smooth surface likened to crystal (Rev 4:6). This naturally gives an impression of purity and “otherness;” any other meaning is (at best) a wild guess.

The lighting, the flaming torches, the emerald rainbow and the sparkling, jeweled appearance of Yahweh would all reflect and rebound off this crystal sea, adding to the otherworldly effect. This scene is where the hymn writer Reginald Heber found inspiration for his famous song, Holy, Holy, Holy! (“Holy, Holy, Holy! All the saints adore Thee; casting down their golden crowns around the glassy sea …”).

The number “seven” is notoriously common in the Bible, and many commentators rush to assign profound meaning when this number appears, especially in prophet literature. For example, Zechariah mentions a mysterious stone with seven eyes or facets, upon which He engraved a cryptic inscription for Joshua the high priest, who prefigured his namesake, the Son of God incarnate (Zech 3:9). In this case, John doesn’t tell what these “seven spirits” are. A good guess would be that the “seven spirits” are representations of the Holy Spirit (compare Zech 4, but that is a notoriously difficult passage). 

Four mysterious creatures are stationed around the central throne (Rev 4:6-8), and form the nearest of the two concentric circles of the heavenly host who praise Yahweh night and day. Their appearance (and their speech) are similar to those Isaiah described in His temple vision, as he was commissioned to preach (Isa 6:1-3). They’re also very similar to the strange angelic beings Ezekiel saw in his own visions, although Ezekiel had much more detail.

Too many commentators and too many Christians spend too much time wondering about the strange appearance of these creatures. John and Ezekiel don’t explain the significance of their features, so it’s pointless to guess. We do know they’re divine, angelic beings. That should be enough. It isn’t John or Ezekiel’s point to focus on them; John wants us to focus on who they’re giving worship to. He tells us these angelic hosts sing praises to God on His throne. “[D]ay and night they never cease to say” that Yahweh is holy (Rev 4:8). They also confess that Yahweh is eternal; He has always been, is, and will always be in existence (Rev 4:8). As John goes on to note, God “lives forever and ever,” (Rev 4:9).

As the angelic beings make this confession around the circumference of the throne, the 24 elders do likewise from their own thrones, which are arranged in the second concentric ring, further back. They fall down from their own thrones, remove their golden crowns, and bow before Yahweh in worship. They confess He is worthy “to receive glory, honor and power, for you created all things, and by your will they existed and were created,” (Rev 4:11).

Who are these elders? John doesn’t say, but they are seated on thrones around Yahweh’s throne, and give Him worship forever and ever. They are likely angelic beings, like the stranger ones Ezekiel also saw. Some commentators believe these elders are members of the Church, or Israelites. The text says nothing like this, and doesn’t even suggest. If we want to indulge in idle speculation, we may also suppose Marvin the Martian is present, too! No; these elders are angelic beings who, along with their winged brethren, exist to give glory to God.

What does it mean?

Why does John show us this vision? What does it mean?

Well, it shows us that God is holy. The winged beings praise God for who He is; they praise Him because He’s eternal and because He’s holy. He’s pure, perfect, righteous, just and noble. He is perfection, and epitomizes justice and righteousness – because He defines and gives these attributes shape and form.

The description of God in heaven is deliberately otherworldly; completely at odds with the pagan counterfeits of the time. The one true God is not a “god” of wood, or stone, or marble. He is not a venerated fertility goddess, or a Roman emperor of flesh and blood. He is unique and, as Dr. Henry Jones’ friend Sallah tells us, He “is not of this earth.”

Likewise, the elders confess God is worthy to receive glory, honor and power. What are these things? We’re used to seeing them in this context, but what do they mean? In a way, they’re near synonyms for one another. God is worthy to receive all the acclaim in the world because of who He is and what He’s done. The elders explain; “for you created all things, and by your will they existed and were created,” (Rev 4:11). The only reason you exist is because God made you; your parents were only the intermediaries! This world, this galaxy, the solar system – the whole host of heavens and earth are God’s handiwork.

If that’s the case (and it is!), then the visions that follow are a comfort for John’s audience. The God who made the sun, the moon and the stars can handle the Roman Empire, just like the Assyrians, Babylonians, Greeks and the Seleucids before it. From our perspective in 2018, He certainly kept His promise, and He’ll continue to keep it! Jesus is the Savior who has already overcome the world (Jn 16:33).

And, we shouldn’t forget the implications for this scene (and the ones which follow) in light of the terrible judgments which are about to be unleashed on a evil, wicked and rebellious world. God is just. God is holy. The angelic host say so! This means God is justified when He brings divine judgment upon a world that hates and rejects His Son’s Good News. He loved the world so much that He gave His one and only Son, so that the one who believes in Him shall not perish, but have eternal life (Jn 3:16). But, for the one who rejects this offer, the wrath of God abides on Him (Jn 3:36).

The angelic host also remind us that worship is not merely a cerebral, academic exercise. The strange creatures sing continuously, and the 24 elders prostrate themselves and cast their crowns on the ground in a show of honest humility. God makes us all different, and different people show their emotions indifferent ways. I’m a cerebral guy, and show little outward emotion. When I preach, you can tell I’m excited if I begin pacing a foot or two from the pulpit! The point is that we’re different, and it certainly isn’t a sin to worship the Lord in a way that expresses outward joy and exuberance, provided it’s reverent.

Of course, this brief glimpse of heaven is just the opening act. John continues his adventures in the next chapters, and we’ll follow right along with him … next time!

Jesus and the Woman from Tyre (Mark 7:24-30)

syrophonecianMark’s a guy who appreciates irony, and the best part is that he never has to go looking for it – Jesus supplies it. He’s just had a very sharp disagreement about ritual, ceremonial purity with the scribes and Pharisees who’d come from Jerusalem (Mk 7:1-23). They held to a racist interpretation of ritual defilement and believed any primary or secondary contact with a Gentile made them “unclean” before Yahweh. They even believed the very air itself could contaminate them, and proscribed bizarre and arcane rituals for cleansing pots, cooking utensils, and their hands before any meal.

In dramatic fashion, Jesus rebukes this heretical invention (“Well did Isaiah prophesy of you hypocrites!”) then heads straight out of Galilee “to the region of Tyre and Sidon” (Mk 7:24), which is Gentile territory. Every Christian’s heart should be warmed as he reads this swift denunciation of legalistic foolishness. The Jewish leaders are blind as bats to Jesus and His message, whereas a Gentile woman in Tyre understands everything, and displays a mature and earnest faith. Jesus knew this would happen (cf. Lk 4:22-30). The trip to Gentile country deliberately emphasizes Jesus’ lesson against the heretical ceremonial rules of the day, and it makes the point to anyone who has eyes to see.[1]

He’s preached to people from this region before (see Mk 3:8), and even though Jesus seeks some degree of solitude, “yet he could not be hid,” (Mk 7:24). This isn’t an example of the “Messianic secret” theme that’s so common in Mark; it simply proves Jesus is so popular He’s unable to remain anonymous for long.[2] In an age before Twitter updates, “humble-brag” social media posts and Facebook Live, Jesus’ popularity is indeed startling. It’s here, at this anonymous little house far from home, where Mark shows us more evidence for Christ’s deity and the doctrine of the Trinity.

A woman shows up. Mark’s account is sparse. She “immediately” appears and falls down at His feet. But, there’s more. Matthew tells us she said, “Have mercy on me, O Lord, Son of David; my daughter is severely possessed by a demon,” (Mt 15:22). When you consider Matthew’s addition, it’s clear this woman understood exactly who Jesus was. Skeptical commentators seem to forget Jesus went about, preaching and teaching the same message over, and over, and over, and over … and then over again. His last audience with a crowd from Tyre was as dramatic as they get. Jesus preached from a boat to untold hundreds (perhaps thousands), healed many, and the demons He cast out each screamed, “You are the Son of God!” as they bowed in homage to Him (Mk 3:7-12).

It’s difficult to think of a more memorable afternoon at the lake. We’ve no idea if this woman was there that day, but she’s obviously heard of this man from Galilee. She calls Him “Lord, Son of David,” which makes it clear her knowledge has some content. To her, this isn’t some carnival, miracle-maker; He’s the Lord of glory, the descendent par excellence from David. She knows she doesn’t deserve mercy, but she begs for it anyway. She “fell down at His feet” (Mk 7:25) in worship.

In the Tanakh, believers used the title “Lord” to refer to Yahweh Himself. When people of faith refer to Jesus as “Lord,” our mental eyebrows should raise an inch or two … or three. If Jesus is also Lord, then Scripture is showing us a distinction between Jesus and Yahweh. The woman’s second title for Jesus, “Son of David,” makes this even more explicit. Yahweh, in the triune sense, is Lord. Yet, Jesus, the Son of David and the promised Messiah, is also “Lord.” This is the same subtle distinction we see, for example, in Zechariah’s prophesies (e.g. Zech 2:9-11) where Jesus and Yahweh often switch speaking roles in the very same sentence. They, quite literally, complete each other’s sentences and thoughts. While they’re One, they’re also distinct, too.

Jesus responds in a deliberately callous manner. “Let the children first be fed, for it is not right to take the children’s bread and throw it to the dogs,” (Mk 7:28). It’s possible Jesus seized on this convenient analogy from the scene inside the home, with a meal either in process or just finished.[3] Commentators often engage in hand-wringing at this point; either desperately trying to salvage the “meek and mild” Jesus of fairy-tale lore or suggesting the woman’s “clever reply” changed His mind. Nonsense.

The “children” are the Israelites. The “food” is the Gospel, and the blessings the new and better covenant will bring to all God’s people. The “dogs” are the Gentiles. It’s unnecessary to re-imagine the “dog” reference as being a term of endearment (e.g. “little doggy”),[4] or to invent a twinkle in Jesus’ eye to soften this blow; this is exegesis of desperation. It’s also folly to believe the woman is stupid or ignorant, and doesn’t understand what Jesus is saying.[5] No, the woman understands very well what the issue is. She was either present that day at the lake (Mk 3:8ff), or heard a detailed, content-rich explanation of Jesus’ teaching on the Kingdom of God, and His role as the “Son of David” who would rule and reign over the world. Her words, and Jesus’ response, prove this.

But she answered him, “Yes, Lord; yet even the dogs under the table eat the children’s crumbs.” And he said to her, “For this saying you may go your way; the demon has left your daughter.” And she went home, and found the child lying in bed, and the demon gone (Mk 7:28-30)

She responds by calling Him “Lord” yet again, and this is also not an accident.[6] She understands who He is. He’s the Son of David, the promised Messiah, the Lord of glory, the One who has power over the forces of darkness and can heal her little daughter. She also understands Israel’s primary role as the vehicle of blessing and salvation for the Kingdom of God. The Israelites will be the divine conduit, the priests who will mediate the message of salvation to the world (see Zech 8:20-23) during Jesus’ millennial reign. His blessings are for them first. She can’t, as it were, skip ahead in line.

The woman understands this. The Tanakh never excludes Gentiles from covenant blessings, but makes it clear these blessings will be brokered by Israelites. She has no problem with this, and we must assume she’d received a very accurate briefing indeed from that afternoon on the lake (cf. Mk 3:8ff). Jesus tells her, “for this saying you may go your way; the demon has left your daughter,” (Mk 7:29). Another account tells us He also said, “O woman, great is your faith!” (Mt 15:28). She “got it.” Jesus knew she got it, so we should be sure she got it, too.

The woman goes on her way, and Jesus heals her little daughter from afar. The eternal Son of God incarnate, in whom all things hold together (Col 1:17), has the power to expel the forces of darkness from the girl from far, far away. “And her daughter was healed instantly,” (Mt 15:28).

The Bible suggests several important things about the Trinity from this little account:

  1. The woman knew who Jesus was; the Lord, the Son of David. This implies a clear distinction between Jesus and the Father above.
  2. She bowed before Jesus in worship. This indicates she knew He was divine, and acknowledged it.
  3. She trusted Him to have power over fallen angels, which means she understood something substantial about His identity.
  4. This understanding shows she was either present that day on the lake with others from Tyre (Mk 3:8), when Jesus preached about the Kingdom of God, conducted mass exorcisms, and the demons bowed in homage and screamed His identity as the eternal Son of God … or she had some very good intel, indeed.
  5. She confessed Jesus as “Lord” yet again, and understood the “Son of David’s” role as the leader of Israel and the mediator of blessings to the Gentiles.
  6. Jesus miraculously healed her “little daughter” from afar, demonstrating His deity.

The irony, of course, is that Jesus criticizes the scribes and Pharisees for their legalism, then high-tails it for Gentile country where he immediately meets a desperate woman with a profound theological grasp of the big picture. This woman, whom the Jerusalem clique would likely dismiss as an ignorant heathen, knows who Jesus is, and understands His role in the redemptive story. She had ears to hear, and eyes to see. I like to think she was there that day on the lake, somewhere in the crowd. I look forward to asking her one day.

Notes

[1] See especially William Lane, The Gospel of Mark, in NICNT (Grand Rapids, MI: 1974), 259.  Robert Guelich remarked, “Therefore, this story about Jesus’ ministry that crosses the social boundaries of the day remains both consistent to what the tradition indicates about Jesus’ primary concern for Israel and makes clear how that ministry provided the impetus for the early Church to transcend these boundaries based on one’s response to Jesus,” (Mark 1-8:26, in WBC, vol. 34A (Nashville, TN: Nelson, 1989), 389.

William Hendriksen remarked that, if Jesus had followed the Jewish leader’s racist and prejudiced policies, this woman would have been beyond all help; “was not the door of hope closed for this mother because of her race?” (The Gospel of Mark, in NTC [Grand Rapids, MI: Baker, 1975], 298).

[2] See Guelich (Mark, 389).

[3] Richard H. Lenski, An Interpretation of St. Mark’s Gospel (Columbus, OH: Wartburg, 1946), 302.

[4] You’ll find this suggestion discussed (if not endorsed) in most of the major exegetical commentaries, which are often incestuous in their observations. Morna Hooker observed, “There is no reason to suppose that a Gentile would consider it any less offensive to be called a ‘little dog’ rather than a ‘dog’, and descriptions of Jesus’ manner and tone of speech are, of course, sheer imagination. In its present context, the term is a challenge to the woman to justify her request,” (The Gospel According to Saint Mark, in BNTC [London, UK: Continuum, 1991], 183).

[5] Lane suggests this (Mark, 261 – 263).

[6] Guelich (Mark, 388), Hooker (Mark, 183) and Mark Strauss (Mark, in ZECNT [Grand Rapids, MI: Zondervan, 2014], 313) all agree this term is deliberate, here. Context also agrees!

Some Thoughts on the Wisdom of Solomon

learnWe’ve no idea who wrote the book The Wisdom of Solomon. Well, we know Solomon didn’t write it, but that’s about it. We’re also not sure when it was written; the best estimates say sometime around the first century B.C. The book isn’t a collection of random proverbial sayings; it has a sustained argument.

This book was part of the Greek translation of the Old Testament that Jesus, the apostles and the early church used. The earliest citation comes from the late 90’s A.D., in the epistle of 1 Clement. This book was never considered canonical by the Israelites, but was used and known by early Christians and Hellenistic Jews of the New Testament-era.

The so-called Old Testament apocrypha is a fascinating collection of books. I’m slowly making my way through them; Judith and Tobit are my favorites so far. Here, I’ll provide a fascinating, extended excerpt from The Wisdom of Solomon, with some brief commentary along the way (1:1 – 3:1):

Love righteousness, you rulers of the earth,
think of the Lord with uprightness,
and seek him with sincerity of heart;
because he is found by those who do not put him to the test,
and manifests himself to those who do not distrust him.

That’s good advice.

For perverse thoughts separate men from God,
and when his power is tested, it convicts the foolish;
because wisdom will not enter a deceitful soul,
nor dwell in a body enslaved to sin.

This is why Jesus came, to rescue us from ourselves. True wisdom only comes from a spiritual rebirth, which comes from repentance from sins and faith in Jesus Christ. AS we are, our “perverse thoughts” separate us from God. Just because a book isn’t canonical, doesn’t mean it still doesn’t say a whole lot of true things!

For a holy and disciplined spirit will flee from deceit,
and will rise and depart from foolish thoughts,
and will be ashamed at the approach of unrighteousness.

Yes, a true believer will always react this way. He may stumble and fall short in the heat of the moment. But, afterwards, when the moment has passed, a true believer will always feel the crushing shame of failure, and a disappointment that comes from knowing he’s let His Savior down. It’s the shame of a child who’s disappointed his loving father. This is the heart of a true believer.

For wisdom is a kindly spirit and
will not free a blasphemer from the guilt of his words;
because God is witness of his inmost feelings,
and a true observer of his heart, and a hearer of his tongue.

God hears and sees everything. No man should think he can escape His gaze.

Because the Spirit of the Lord has filled the world,
and that which holds all things together knows what is said;
therefore no one who utters unrighteous things will escape notice,
and justice, when it punishes, will not pass him by.

This should terrify us all. Even worse, the Bible tells us there’s nothing we can do in our own power to set things right (see Romans 3). Nothing at all. In order to save us from ourselves, God had to intervene on our behalf, for us. He did that by sending His eternal Son, Jesus, to be perfect for us, die in our place, and rise again for us, too.

For inquiry will be made into the counsels of an ungodly man,
and a report of his words will come to the Lord,
to convict him of his lawless deeds;
because a jealous ear hears all things,
and the sound of murmurings does not go unheard.

They say Santa keep a list, and checks it twice. Nonsense. That’s God’s job. But, all isn’t lost. This isn’t a balance sheet of credits and debits. There is forgiveness; perfect forgiveness. As the psalmist wrote, “If thou, O LORD, shouldst mark iniquities, Lord, who could stand? But there is forgiveness with thee, that thou mayest be feared,” (Ps 130:3-4).

Beware then of useless murmuring,
and keep your tongue from slander;
because no secret word is without result,
and a lying mouth destroys the soul.

If we actually believed God exists, He keeps account, and we’ll each have to answer to Him someday, how would we live? Christians claim to “get” all this, but it’s often theoretical, abstract. It shouldn’t be.

Do not invite death by the error of your life,
nor bring on destruction by the works of your hands;
because God did not make death,
and he does not delight in the death of the living.

Thanks God for that.

For he created all things that they might exist,
and the generative forces of the world are wholesome,
and there is no destructive poison in them;
and the dominion of Hades is not on earth.
For righteousness is immortal.

Now consider the long description of wicked people which comes next:

But ungodly men by their words and deeds summoned death;
considering him a friend, they pined away,
and they made a covenant with him,
because they are fit to belong to his party.

The noted philosopher, the T-1000 from Terminator 2: Judgment Day, said at one point during the movie, “It’s in your nature to destroy yourselves …” I think Arnold was right. We’re bent on destroying ourselves, and we take pleasure in doing it. With gleeful abandon, individually and collectively, we take pride in tearing down all moral barriers and restraints on our own evil, and plunging off cliffs. Consider how our society has changed in the past 10 years!

For they reasoned unsoundly, saying to themselves,
“Short and sorrowful is our life,
and there is no remedy when a man comes to his end,
and no one has been known to return from Hades.

This is the philosophical worldview of naturalism. Nothing matters, we’re all gonna die anyway, so let’s party. Some people mistakenly believe Solomon (the real Solomon, that is) advocates the same approach in the book of Ecclesiastes. That couldn’t be farther from the truth.

Because we were born by mere chance,
and hereafter we shall be as though we had never been;
because the breath in our nostrils is smoke,
and reason is a spark kindled by the beating of our hearts.
When it is extinguished, the body will turn to ashes,
and the spirit will dissolve like empty air.

Atheistic naturalists are rarely this honest with themselves. But, it’s the logical end-game of their worldview. Some things never change. The guy who wrote this book, about 2100 years ago, saw the same presuppositional dead-end in his theological opponents, too.

Our name will be forgotten in time
and no one will remember our works;
our life will pass away like the traces of a cloud,
and be scattered like mist
that is chased by the rays of the sun
and overcome by its heat.

This is what Solomon saw in Ecclesiastes, but he urged people to turn to God, not to a fatalism marked by debauchery.

For our allotted time is the passing of a shadow,
and there is no return from our death,
because it is sealed up and no one turns back.

William L. Crag, in his classic book Reasonable Faith,paints a bleak picture of the logical outworking of a naturalistic worldview. This section reminds me of it.

Come, therefore, let us enjoy the good things that exist,
and make use of the creation to the full as in youth.
Let us take our fill of costly wine and perfumes,
and let no flower of spring pass by us.
Let us crown ourselves with rosebuds before they wither.
Let none of us fail to share in our revelry,
everywhere let us leave signs of enjoyment,
because this is our portion, and this our lot.

Yes, party and forget the consequences! That always turns out well, doesn’t it? Hedonism and debauchery never get you anything in the end. You’ll eventually destroy yourself. Solomon realized that. He’d been there, done that, and had two or three t-shirts. He begged his readers to turn back to God, and not repeat his mistakes. More people should read Ecclesiastes. 

Let us oppress the righteous poor man;
let us not spare the widow
nor regard the gray hairs of the aged.
But let our might be our law of right,
for what is weak proves itself to be useless.

This is great insight. These theoretical opponents o Godly wisdom understand it; they just hate it and don’t want it. They set out to do the exact opposite. Things are the same today. “Though they know God’s decree that those who do such things deserve to die, they not only do them but approve those who practice them,” (Rom 1:32).

Let us lie in wait for the righteous man,
because he is inconvenient to us and opposes our actions;
he reproaches us for sins against the law,
and accuses us of sins against our training.

This reminds me of Herod’s reaction to John the Baptist (Mk 6:14-29).

He professes to have knowledge of God,
and calls himself a child of the Lord.
He became to us a reproof of our thoughts; the very sight of him is a burden to us,
because his manner of life is unlike that of others,
and his ways are strange.

Their consciences hate to see Godly people in their midst. It reminds me of how the kings of Israel and Judah so hated to hear from honest prophets.

We are considered by him as something base,
and he avoids our ways as unclean;
he calls the last end of the righteous happy,
and boasts that God is his father.

Oh, how the antinomians today would hate to read these words!

Let us see if his words are true,
and let us test what will happen at the end of his life;
for if the righteous man is God’s son, he will help him,
and will deliver him from the hand of his adversaries.

Let us test him with insult and torture,
that we may find out how gentle he is,
and make trial of his forbearance.
Let us condemn him to a shameful death,
for, according to what he says, he will be protected.

This reminds me of the two wicked thieves who were crucified with Jesus, and the Jewish leaders who sanctioned the execution. “So also the chief priests mocked him to one another with the scribes, saying, ‘He saved others; he cannot save himself. Let the Christ, the King of Israel, come down now from the cross, that we may see and believe.’ Those who were crucified with him also reviled him,” (Mk 15:21-32).

Thus they reasoned, but they were led astray,
for their wickedness blinded them,
and they did not know the secret purposes of God,
nor hope for the wages of holiness,
nor discern the prize for blameless souls;
for God created man for incorruption,
and made him in the image of his own eternity,
but through the devil’s envy death entered the world,
and those who belong to his party experience it.

What sad words. They’re all true.

But the souls of the righteous are in the hand of God,
and no torment will ever touch them.

Amen to that.

The People of the God of Abraham

jerusalem2At a time when the daily news trumpets the latest political scandal, our Facebook walls vomit forth more madness, our Twitter feeds grow ever darker, and the comment boxes on our favored websites grow more vile by the moment, a Christian ought to pause to consider the end-game. Christ will return, and there will be true peace on earth for all those with whom He’s favored. Then, on that day, there will be no more “fake news,” no more victimized gymnasts, no more predatory medical doctors – no more sin at all.

Christ declared to the Apostle John, “Behold, I make all things new!” (Rev 21:5). This passage of Scripture (Psalm 47) gives us a brief glimpse of what this day of rejoicing will look like.

Clap your hands, all peoples!
Shout to God with loud songs of joy (Psalm 47:1)

This is clearly a psalm celebrating a momentous event. All the people are commanded to clap, and shout to God with riotous joy. Is the psalmist referring to the Israelites in the congregation, or to “all peoples” who belong to Yahweh, including Gentiles? This is interesting, but we’ll have to wait for more context before making a decision. For now, just consider – why should the people shout for joy, and clap with such glee?

For the LORD, the Most High, is terrible
a great king over all the earth (Psalm 47:2)

It’s a celebration about who Yahweh is. He’s the Most High, He’s terrible (i.e. “fearful,” [NEB]; “to be feared” [NASB]; “awesome” [NLT; LEB]; “awe-inspiring” [NET]. He’s a great king over all the earth!

Yahweh is the King now, even as He allows Satan to be the “prince of the power of the air, the spirit that is now at work in the sons of disobedience,” (Eph 2:2). You can’t read the story of Job, for example, without seeing God in complete control over His creation (Job 1:6-12; 2:1-6). Satan operates only because God permits it. This means people who reject Yahweh and His promise of salvation through the coming Messiah are criminals in God’s universe. He’s already the King; He just hasn’t come back quite yet.

Some readers might quibble, and suppose this psalm is only describing some future event. Perhaps so, but this psalm was sung by faithful Israelites as they worshipped. It had meaning then, too. Yahweh was their king then and, in this New Covenant era, He’s our king, also. It’s a present reality, with a still future fulfillment.

He subdued peoples under us,
and nations under our feet.
He chose our heritage for us,
the pride of Jacob whom he loves (Psalm 47:3-4)

The congregation praises Yahweh for what He’s done. Through His blessing, this small nation “dispossess[ed] nations greater and mightier than yourselves,” (Deut 9:1). This only happened because He chose the Israelites from among the pagans, made them His own, and blessed them abundantly. It was a corporate election to salvation and service, and it was all of grace (Deut 7:7-8; 9:4-5). This is why they clap and shout with such joy in their hearts and souls. God is good, and He’s full of mercy, grace, love and kindness.

God has gone up with a shout,
the LORD with the sound of a trumpet.
Sing praises to God, sing praises!
Sing praises to our King, sing praises!
For God is the king of all the earth;
sing praises with a psalm (Psalm 47:5-7)

Again, God is the king of all the earth. It’s a present reality that all people are commanded to acknowledge and respect. They do this by confessing their sins, believing in Yahweh’s promise of a future Deliverer, Messiah and Savior, and then proving their love by following His law in sincerity and truth. God’s people will love Him, and want to praise Him for who He is, and what He’s done. This kind of universal joy and praise to Yahweh will only come when all creation bows in submission to Him. As another psalmist wrote, “The LORD sends forth from Zion your mighty scepter. Rule in the midst of your foes!” (Ps 110:2).

The scene here almost reads like a coronation, as if the King has just assumed His throne, been crowned as “Lord of Lords,” and is accepting the rapturous praise of His servants. The psalmist is viewing the event as if it’s just happened, and he’s recording it all in his trusty notebook. This song may have been sung at coronations for Israelite kings at some point, or it could be purely prophetic – the Israelite people looking forward to that glorious day when Messiah would come and assume David’s throne. Some people assume the Old Covenant saints were largely ignorant about the details of the Messianic prophesies. Perhaps they were, but David certainly wasn’t (compare Ps 16:8-11; Acts 2:25; 13:32-36).

God reigns over the nations;
God sits on his holy throne (Psalm 47:8)

Yahweh will reign on earth one day. The Book of Revelation tells us this will be an entirely new earth, situated in an entirely new creation. And, in a new holy city, Yahweh will sit on His throne with His eternal Son, and they’ll reign together over the nations (Rev 21:22-27).

The princes of the peoples gather
as the people of the God of Abraham.
For the shields of the earth belong to God;
he is highly exalted (Psalm 47:9)

What a wonderful picture! This is so different from the Jewish attitude in Jesus’ day; an attitude which was racist, prejudiced, and characterized by a sneering nationalism borne out of centuries of the most rabid and insatiable persecution. God told the Israelites they would “be to me a kingdom of priests and a holy nation,” (Ex 19:6). Their task was to represent Yahweh to the pagan world around them, loving Him with everything they had (cf. Deut 6:4-5), as they modeled His kingdom by living according to His laws. They came closest during Solomon’s reign (1 Kgs 10), but even that wasn’t very close at all

The exile changed everything, and the Israelites gradually began to emphasize orthopraxy instead of orthodoxy; right behavior over against right belief. This subtle shift had enormous implications, which compounded themselves as the years went by. The Book of 1 Maccabees, for example, speaks of “the Gentiles” over and over again (e.g. 3:25-26; 3:52; 3:58-60, etc.). It doesn’t matter who Judas and Jonathan’s enemies were, they were always “the Gentiles.” The Maccabees weren’t concerned with a “circumcision of the heart” at all. Theirs was a religion of law, of right behavior, of cultic ritual. There is no mention of devotional piety; only external conformity. Judas sallied forth and “hunted and tracked down the lawless” (3:6), and “destroyed the godless” (3:8). He forcibly circumcised young Israelite boys (2:46), and “thus they saved the law from the Gentiles and their kings …” (2:48). On his deathbed, Judas’ father Matthias exhorted his sons to “draw your courage and strength from the law, for by it you will win great victory,” (2:64).

By Jesus’ day, He encountered an externalism that boasted an elaborate, blasphemous theology of ritual defilement from contact with Gentiles. It was this perversion that prompted His condemnation of their ceremonial washing rituals (Mk 7:1-13); “you leave the commandment of God, and hold fast the tradition of men!” (Mk 7:8). Peter had enormous trouble getting rid of this baggage (Acts 10:34-48; Gal 2:11-13). The Jerusalem church likewise struggled mightily with the very idea that Gentiles could be joint-heirs of living grace. They criticized Peter (Acts 11:1-2), were wary of the Antioch congregation’s Hellenistic makeup (Acts 11:22-23), and had repeated issues with some of their own members advocating a perverted, works-righteousness salvation (Acts 15:1-2). Even the Apostle James treaded lightly around these men (Acts 21:17-26).

And yet … this psalm knows nothing of this prejudicial attitude. Instead, the author catapults over this madness and lands squarely in the New Jerusalem. The princes of the people (i.e. the Gentiles) have gathered together as (some translations render this “with”) the people of the God of Abraham. The Gentiles are joint-heirs with the Israelites. This is the glorious future for all who believe. The Gentiles and the Israelites will serve Yahweh together, worshipping Him in spirit and in truth. There, in the true celestial city on a new and perfect earth, all God’s people from every nation will come to the tree of life to eat freely. After all, “the leaves of the tree were for the healing of the nations,” (Rev 22:2).

Yahweh is the King of all who believe. This psalm paints a glorious future. The King will reign. The people, Jew and Gentile alike, will clap, shout and “rejoice with joy unspeakable and full of glory,” (1 Pet 1:8). Oh, the half has never yet been told!

The Son Who Reveals the Father

peter walksThe interesting thing about the Gospel of Mark is that Jesus doesn’t tell us (over and over again) He’s the Messiah; He proves it by His actions.[1] This passage (Mk 6:45-52) is full of trinitarian implications. It follows right on the heels of the feeding of the 5000 (“for they did not understand about the loaves,” Mk 6:52), and it can’t be rightly understood without that connection.

Jesus’ prayer

Alarmed at the crowd’s blasphemous intentions to make Him a dime-store King (Jn 6:15), Jesus “immediately made his disciples get into the boat and go before him to the other side,” (Mk 6:45).

Commentators are divided about why He “went into the hills to pray,” (Mk 6:46). Some suspect He prayed that the disciples wouldn’t be seduced by these wrong Messianic ideas;[2] a notion some scholars reject.[3] Others think He prayed the disciples would have a safe voyage.[4] If that was His intent, then God surely didn’t listen! Some think Jesus prayed for Himself, that He wouldn’t yield to the temptation to take a shortcut to His Kingdom and bypass Calvary.[5] Options one and three are the most likely.

But, for our purposes the content of His prayer is less important than the fact of it – who did Jesus pray to? Oneness Pentecostal theologians would have us believe Jesus’ human will is praying to His divine will for strength;[6] a rather extreme form of Nestorianism. In light of the evidence we’ve seen for a distinction between Divine Persons,[7] this is a desperate dodge. Jesus, as our divine substitute, truly prayed to the Father for strength to avoid this temptation[8] as part of His lifelong active obedience to the law for our sake.

Walking on the waves

Several hours later, as the disciples made their way across the lake, Jesus “saw that they were distressed in rowing, for the wind was against them,” (Mk 6:48). In recent weeks, Jesus has:

  • Called and commissioned the twelve, “gave them authority over the unclean spirits,” the ability to miraculously heal the sick, and sent them out to preach the Good News of the Kingdom (Mk 6:7-13). In short, Jesus commissioned them to duplicate His message and the signs which accompanied it (cf. Lk 7:22-23; Isa 35:5-6).
  • He’s fulfilled the role as Israel’s true leader and shepherd, preaching the Kingdom of God to a massive crowd and healing their sick (Mk 6:34).
  • Like Moses before Him, Christ fed the Israelites in the wilderness by miraculous provision. He did it as a teaching lesson; e.g. “Look what I’m doing here – what does this say about who I am?”
  • But, where Moses prayed to God for food and waited, Jesus simply produced it Himself – because He is Moreover, He allowed the people to gorge themselves on the food (“they all ate and were satisfied,” Mk 6:42); a rare treat for people who did not have much.

What follows is a deliberate display of divine power, to show these disciples who He really is. Before, during an earlier storm, they’d asked, “Who then is this, that even wind and sea obey him?” (Mk 4:41). As if they didn’t have enough evidence, Jesus will show them one more proof and answer that question. This story is not an allegory about how Jesus helps His people in difficult times; that is a terrible misreading of the context.[9] Rather, this miracle acts as a crescendo, an epic finale of self-disclosure to men haven’t quite grasped the truth yet.[10]

Mark tells us that, somewhere between 0300 – 0600:

… he came to them, walking on the sea. He meant to pass by them, but when they saw him walking on the sea they thought it was a ghost, and cried out; for they all saw him, and were terrified. But immediately he spoke to them and said, ‘Take heart, it is I; have no fear,’ (Mk 6:48-50).

Some commentators try to explain away this miracle, as if Christ were merely splashing through the shallows along the shore, or perhaps this account was a later invention. Others worry this story presents a docetic Jesus; a phantasm who is less than human (“they thought it was a ghost,” Mk 6:49).[11] This assumption relies on the idea that Jesus somehow renounced His divine attributes or the use of them and, thus, cannot use them without compromising His humanity. This is incorrect; Jesus continued to exercise all His divine attributes, while assuming a human nature in such a way that He now “lives and acts in both natures forever.”[12] As God the Son Incarnate, He lived His life (including the exercise of divine and human attributes) in accordance with the Father’s will[13] – and it was evidently His will for the Son to reveal Himself in this unique way.

What, then, should we make of Jesus “walking on the sea?” The contrast is between the Old Covenant revelation of Yahweh as distant and frightful, and Jesus’ New Covenant revelation of Yahweh as personal, intimate and close. The Book of Job tells us God “alone stretched out the heavens, and trampled the waves of the sea … Lo, he passes by me, and I see him not; he moves on, but I do not perceive him,” (Job 9:8, 11). There are two points to notice; Yahweh shields Himself from His people, and He has awesome power:

  • Job knows Yahweh as the One who is invisible, indistinct and unapproachable. “If he should pass over me, I would not notice, and if he should pass by me, likewise I would not perceive,” (Job 9:11; Lexham LXX).[14]
  • Likewise, His power is so great, He “walks about upon the sea as upon a floor,” (Job 9:8b, Lexham LXX).

This is precisely what Jesus does in our passage; “he came to them, walking on the sea,” (the NT phrase is nearly identical LXX text).[15] But, where Yahweh hides His divine presence from His people (“you cannot see my face; for man shall not see me and live,” Ex 33:20), Jesus, “the only Son, who is in the bosom of the Father, he has made him known,” (Jn 1:18). Jesus is equal with the Father, and is Yahweh, God with them, showing Himself to His chosen disciples. Like Yahweh, He, too, was “walking on the sea.” He would have passed them by. Instead, unlike Yahweh in the Old Covenant, He stops and joins them.[16]

I AM

Jesus says, “Take heart, it is I; have no fear,” (Mk 6:50). This phrase ἐγώ εἰμι could mean “it is I.” Or, it may be a deliberate reference to the Divine Name. Commentators are divided,[17] and context is key. Here, in the midst of a culminating series of miracles and expressions of divine identity to the disciples, it’s hard to see this as an innocent, “Hey, its me!” greeting.[18] Even if that’s all it is, the greeting has no meaning without a context for who Jesus is. Also, even if the disciples didn’t understand Jesus to be saying, “I AM Yahweh!” at the time, the Lord may have wanted us to understand this when He moved Mark to write these words.[19]

It’s best to see this as Jesus’ deliberate identification with Yahweh. This is more than simple oneness with the Father; Jesus is explicitly claiming to be Yahweh. In a truly delightful way, Father, Son and Spirit work in a correlative way, so the seeming actions of one are actually performed by all three as a single unit.[20]

Having revealed Himself as the true shepherd, teacher and leader of Israel who preached God’s Kingdom (Mk 6:34), miraculously provided for the people in the wilderness as Moses’ preeminent and divine successor (Mk 6:35-44), having then come to the disciples as Yahweh Himself (Mk 6:48), walking “about upon the sea as upon a floor” (Job 9:8; Lexham LXX), then told the disciples to be calm because He is Yahweh Himself in the flesh (“I am!” Mk 6:50), Jesus caps this crescendo by stopping the storm (Mk 6:51).[21]

After all this, why are the disciples “utterly astounded,” (Mk 6:51)? Mark tells us they still didn’t understand who Jesus is; “for they did not understand about the loaves, but their hearts were hardened,” (Mk 6:52). This series of divine unveilings was intended be a bright mirror, showing who this Messiah is.[22] Yet, it didn’t work here.

Today, as we reflect back on the passages like this one (and so many others), I hope Christians are committed to progressing beyond these disciples to actually know who Yahweh, our triune God, is.[23]

David Bernard, a Oneness Pentecostal theologian, has well said:

Many church members do not really understand the doctrine of trinitarianism and, as a practical matter, are closer to Oneness belief … Most Catholics and Protestants do not have a well-developed concept of the trinity, do not know in detail what trinitarianism teaches, and cannot explain Bible passages in trinitarian terms.[24]

I’m afraid he is correct. It is a shame the very identity of our great God and Savior is such a neglected doctrinal subject. Carl Trueman has observed:[25]

Ask yourself this: if my church put on a conference about how to have a great Christian marriage and fulfilled sex life, would more or fewer people attend than if we did one on the importance of the incarnation or the Trinity?

The answer to that question allows an interesting comparison between the priorities of the church today and that of the fourth and fifth centuries. It is not that the people in your church do not believe that, say, Christ rose from the dead and the tomb was empty; rather it is that such belief has no real usefulness to them other than as it provides them with what they are looking to obtain in the here and now.

In such a context, orthodoxy as expressed in the great creeds and confessions is not rejected; it is simply sidelined as irrelevant and essentially useless.

The Trinity is all over Scripture; it’s certainly all over the Gospel of Mark. Jesus shows us who He is, and He shows us the Father and the Spirit, too – our One God, who eternally exists in three co-equal, co-eternal Persons. If we seek to love God with all our heart, soul and might (Deut 6:5), then we ought to want to know who He really is – in all His triune glory.

Notes

[1] James R. Edwards, The Gospel According to Mark, in PNTC (Grand Rapids, MI: Eerdmans, 2002), 199.

[2] See Edwards (Mark, 196-197) and William L. Lane, The Gospel of Mark, in NICNT (Grand Rapids, MI: Eerdmans, 1974), 235.

[3] “The feeding miracle certainly has messianic overtones (cf. Isa 25: 6– 8), but Mark presents it as an act of compassionate shepherding and nothing about the crowd’s behavior indicates messianic ambitions or expectations,” (Mark Strauss, Mark, in ZECNT [Grand Rapids, MI: Zondervan, 2014], 284).

[4] William Hendriksen, The Gospel of Mark, in NTC (Grand Rapids, MI: 1975), 258-259.

[5] This is the view advocated by many theologians, such as James A. Brooks (Mark, vol. 23, in NAC [Nashville: B&H, 1991], 111); R.C.H. Lenski (The Interpretation of St. Mark’s Gospel [Columbus, OH: Wartburg, 1946], 271; and Albert Barnes (Notes on the New Testament, vol. 9 [Grand Rapids, MI: Baker, 1998], 155-156).

[6] “We do not say Jesus prayed to Himself, for this would incorrectly imply that the man was the same as the Spirit. Rather, we say that the man prayed to the Spirit of God, while also recognizing that the Spirit dwelt in the man,” (David K. Bernard, Oneness of God [Hazelwood, MO: Word Aflame Press, 2000; Kindle ed.], KL 1737-1738).

[7] Mk 1:1-3, 8, 10-12, 14, 24, 35; 2:10, 12, 28; 3:11, 28-30, 31-32; 5:7; 6:41.

[8] Jesus, in the incarnation, was made in a state in innocence and holiness, just like Adam. His temptations did not come from a wicked disposition from within, but from without – just like Adam and Eve.

[9] “As with the stilling of the storm, this miracle has been interpreted from patristic times as an allegory of the Church, subjected to hardship and persecution, and wondering if the Lord would ever return: the story is then understood as a message of hope in a dark hour—a promise that Christ will indeed come. This interpretation was natural enough for those in that situation, but Mark himself gives no indication that he understands the story in that way; rather his concern here, as elsewhere, seems to be with the question ‘Who is Jesus?’ The answer is clear to those who grasp the significance of the story,” (Morna D. Hooker, The Gospel according to Saint Mark, in BNTC [London: Continuum, 1991], 169).

[10] “Jesus’ walking on the water to his disciples is a revelation of the glory that he shares with the Father and the compassion that he extends to his followers. It is a divine epiphany in answer to their earlier bafflement when he calmed the storm, ‘Who is this?’ (4:41). In this respect Mark’s Christology is no less sublime than is John’s, although John has Jesus declaring that he is the Son of God (John 10:36), whereas Mark has him showing that he is the Son of God,” (Edwards, Mark, 199).

[11] See Hooker (Mark, 168-169). She doesn’t agree with this perspective, but she discusses it briefly.

[12] Stephen J. Wellum, God the Son Incarnate: The Doctrine of Christ, in Foundations of Evangelical Theology, ed. John Feinberg (Wheaton, IL: Crossway, 2016), 435. Wellum explains, “From the moment of the virgin conception, the eternal Son ‘took into his own divine person a complete set of human characteristics and components – including everything that pertains to humanity – so that from then on he is said to possess a human nature as well.’ The direction of metaphysical movement is crucial. The Son did not come to an existing human being or even human nature to form an artificial or ad hoc union. Rather, through the virgin conception, God created a new human nature for the Son, who assumed that nature as part of his subsistent existence,” (435).

[13] “The best way to account or the asymmetrical relationship in Christ is in terms of the Trinitarian relations worked out in redemptive history for the sake of the Son’s incarnational mission. The Son lives out his divine and human lives in relation to the Father and Spirit as our Redeemer. Against all forms of kenoticism, the Son does not renounce his divine attributes or even the use of them. Instead, the Son’s entire life is best viewed through the lens of his filal dependence on the Father in the Spirit. The Son does nothing except what he knows that Father wills him to do,” (Wellum, God the Son, 441).

[14] Rick Brannan et al., eds., The Lexham English Septuagint (Bellingham, WA: Lexham Press, 2012).

[15] The Lexham LXX reads: καὶ περιπατῶν ὡς ἐπ᾽ ἐδάφους ἐπὶ θαλάσσης. The Gospel of Mark reads: περιπατῶν ἐπὶ τῆς θαλάσσης. Mark left out the editorial flourish, “like on a floor/ground.” The sense is the same.

[16] Matthew 14:28-33 includes an additional element to the account, which I won’t deal with here.

[17] For example, Lane (Mark, 237) and John Grassmick (Mark, in BKC, vol. 2 [Wheaton, IL: Victor, 1983], 132) believe this is a theophany. Walter Wessel (Mark, in EBC, vol. 8 [Grand Rapids, MI: Zondervan, 1984], 676) and Strauss (Mark, 286-287) disagree.

“The phrase ‘I am [he]’ (ἐγώ εἰμι) is a normal way of self-identification in Greek and so would not by necessity recall these OT allusions. In the present context, Jesus’ purpose is to assure the disciples that it is he and not a ghost. Furthermore, an explicit divine claim would be unusual in Mark’s gospel, where Jesus reveals his divine authority through his actions, but never directly through his words (but cf. 14: 62, where the same phrase is used). It seems unlikely, therefore, that Mark understands Jesus to be saying emphatically, ‘I am Yahweh!’ Whether Mark’s readers in the post-resurrection church would have picked up such an allusion is a more difficult question,” (Strauss, Mark, 286-287).

[18] “God cannot be fully seen, but Jesus can. The one who comes to them on the sea is not simply a successor to Moses, who fills baskets with bread in the desert. Only God can walk on the sea, and Jesus’ greeting is not simply a cheery hello to assuage the disciples’ fears. He greets them with the divine formula of self-revelation, ‘I am,’” (David E. Garland, Mark, in NIVAC [Grand Rapids, MI: Zondervan, 1996], 264).

[19] “It is not clear that Mark interpreted the words in this way, but others may well have soon done so (cf. John 18:5f.),” (Hooker, Mark, 170).

[20] Carl Beckwith observed, “If the essential attributes, like the external acts of the Trinity, belong equally and indivisibly to Father, Son, and Holy Spirit, as the church rightly confesses, why do Scripture and our creeds sometime assign them more particularly to one person? The explanation given by the Fathers and reformers has been that the external acts and essential attributes of God may be appropriated or attributed more particularly to one person in order to more fully disclose the persons of the Trinity to our creaturely ways of thinking. This doctrine of appropriation assists us conceptually and aims to focus our prayers and worship on the divine persons,” (The Holy Trinity, vol. 3, in Confessional Lutheran Dogmatics [Fort Wayne, IN: Luther Academy, 2016; Kindle ed.], KL 9443-9448).

[21] Lane doesn’t believe this was a miraculous act (Mark, 239).

[22] “But the principal charge brought against them is blindness, in allowing so recent an exhibition to fade from their memory, or rather in not directing their mind to the contemplation of Christ’s divinity, of which the multiplication of the loaves was a sufficiently bright mirror,” (John Calvin and William Pringle, Commentary on a Harmony of the Evangelists Matthew, Mark, and Luke, vol. 2 [Bellingham, WA: Logos Bible Software, 2010], 239).

[23] “Within the one Being that is God, there exists eternally three co-equal and co-eternal persons, namely, the Father, the Son and the Holy Spirit,” (James White, The Forgotten Trinity [Minneapolis, MN: Bethany House, 1998], 26).

[24] Bernard (Oneness of God, KL 2963 – 2964; 2971 – 2972).

[25] Carl R. Trueman, The Creedal Imperative (Wheaton, IL: Crossway, 2012; Kindle ed.), KL 532-538.

The Man from Uz – Thoughts on Job (Part 1)

jobMy family and I are working through the Book of Job together, several nights per week. I’ll be posting some questions, thoughts and reflections on the text as we go through the book. I’ll briefly address some of the questions, and I’ll leave others alone. Perhaps they’ll encourage you to think about this wonderful book, and the timeless questions it raises about God’s eternal purposes in our lives!

The opening sentences establish Job as a good and godly man. He “was blameless and upright, one who feared God, and turned away from evil,” (Job 1:1). This doesn’t mean he was perfect, of course – just that he was a godly man. In an economy based largely on agriculture, he was clearly a very wealthy man (Job 1:3). His wealth and character marked him out as “the greatest of all the people of the east,” (Job 1:3). He was the proud father of ten adult children.

This book is likely set before the Old Covenant era,[1] perhaps in the aftermath of the Tower of Babel incident. Job acts as the priest for his family, and routinely brings burnt offerings to the Lord on his children’s behalf; “for Job said, ‘It may be that my sons have sinned, and cursed God in their hearts.’ Thus Job did continually,” (Job 1:5).

Why does Satan have direct access to Yahweh’s throne room, in heaven (Job 1:6)? What does this tell us about fallen angels? Is this still normative today? It at least tells us Satan had access during this particular time. We have no idea if this is normative, or if all fallen angels have this privilege. The author of Job isn’t interested in this detail, so I’m not too interested in it, either.

Why does Yahweh even mention Job to Satan (Job 1:8)? His tone sounds sarcastic and taunting – what’s His point? Satan responds with a bit of commonsense logic:

Does Job fear God for nought? Hast thou not put a hedge about him and his house and all that he has, on every side? Thou hast blessed the work of his hands, and his possessions have increased in the land. But put forth thy hand now, and touch all that he has, and he will curse thee to thy face (Job 1:9-11).

How many alleged “Christians” today only claim to love and worship God because their lives are comfortable? If circumstances change, what will happen to their “love” and “devotion” for the Lord? I think, for many professing Christians, Satan’s words are perfectly applicable.

Satan acknowledges Yahweh has “put a hedge about him and his house,” (Job 1:10). Is this normative? Can Christians expect God has done the very same thing to them? What does this “hedge” consist of? An angelic host of bouncers? Restraining the evil impulses of those who would do us harm? All of the above? Or, is this not a normative thing? How does the notion of “common grace” fit in, here? Does it?

The text tells us Satan can only attack Job because God permits it:

And the LORD said to Satan, ‘Behold, all that he has is in your power; only upon himself do not put forth your hand.’ So Satan went forth from the presence of the LORD (Job 1:12).

What does this tell us about God’s power, in relation to Satan’s – who is in charge? What are the implications for our lives? Does anything happen unless God specifically permits it? So, why do bad things happen to Christians? What does this say about God? What does this say about our perspective, that we would ask this question and implicitly doubt God’s holiness and goodness? Are we offended by the idea that God might intend that His people suffer through difficult times?

Is God’s goal to make our lives comfortable; or, are we supposed to serve Him in whatever way He wants us to serve? The Book of Job is one long treatise about God’s sovereignty and human suffering; this means it’s probably the most extended teaching God has given us on this subject. How should this inform how we read and understand the rest of the Bible, particularly when it comes to the issue if God’s sovereignty and the nature of evil?

In rapid succession, on the same day, all Job’s children die and all his world possessions are stolen or destroyed (Job 1:13-19). Take a moment and think about this. Think about your life, and your possessions. Really think about it, and imagine this happened to you. Then, imagine you’re Job – how would you feel? What would you be tempted to say? What would you be thinking about God? About His goodness, holiness, and righteousness? About fairness? Is He cruel for allowing you to raise ten children, only to snatch them away in an instant?

Job responds with mourning, which is to be expected (Job 1:20). However, what he says is not expected:

And he said, “Naked I came from my mother’s womb, and naked shall I return; the LORD gave, and the LORD has taken away; blessed be the name of the LORD.” In all this Job did not sin or charge God with wrong (Job 1:21-22).

What is his point? What does Job seem to think about God’s goodness, holiness and fairness? What does he think about God’s sovereignty, and His providence?

Notes

[1] The date for Job is widely discussed, and I have no interest on weighing in on this. I believe Job lived sometime during the era of the patriarchs.

“Scholars have traditionally placed the events of this book in the patriarchal period, citing the absence of any reference to covenant or law. Two facts join to support the conclusion that the book is set before the time of Moses: Job’s service as the family priest and the lack of reference to a sanctuary. Against such an inference, we need only note that Job is not an Israelite (he is from the land of Uz, 1:1). We would therefore not expect any reference to covenant or law, priest, or temple,” (John H. Walton and Kelly Lemon Vizcaino, Job, in NIV Application Commentary [Grand Rapids, MI: Zondervan, 2012], 23).

Likewise, Elmer Smick concluded, “It seems likely that Job himself lived in the second millennium B.C. (2000 – 1000 B.C.) and shared a tradition not far removed from that of the Hebrew patriarchs,” (Job, in EBC, vol. 4 [Grand Rapids, MI: Zondervan, 1988], 853).

Robert Alden summarized, “The facts about him, which are mainly in the first two chapters, suggest that he lived around the time of the patriarchs. His wealth was measured in cattle rather than in the precious metals of the time of Solomon. He reflected no knowledge of organized religion, Mosaic, Levitical, or otherwise. Like the patriarchs he was a priest to his own household (1:5). The only other explanation for this absence of anything from the Pentateuch in Job is that he lived outside the promised land and beyond the influence of the law of Moses. Probably both explanations are correct; that is, Job was very early and he lived in a region well outside Canaan,” (Job, in NAC, vol. 11 [Nashville, TN: B&H, 1993], 26).