Are Tattoos OK for Christians? (Part 3)

If you're just joining the conversation, you'll want to read the first two posts in the series first (Part 1 and Part 2). In those posts I address the important questions of the role of Old Testament law for Christians and the purpose of the law in Leviticus that prohibits tattoos.

I've argued that Old Testament law is still relevant for followers of Jesus, but that we need to do the careful work of discerning the purpose of a law in order to see how it can and should inform our lives today. Now we've come to the practical question: so can I get a tattoo?

That all depends. The next step is to consider what tattoos in general communicate in your context and what the tattoo you want to get communicates. I began this series by talking about how my grandparents frowned on tattoos. Were they wrong? Not necessarily. In their generational and cultural context, a tattoo carried an ethos of rebellion and disrespect. In many cultures or contexts around the world today that may still be the case. Some jobs prohibit them. In some cases, a tattoo will close doors or shut down conversations. In other cases, a tattoo facilitates connections with others.

The operative question, then, is what will a tattoo communicate to those with whom I come in contact? Will it open up conversations? Or will it shut them down? Will a tattoo get in the way of my obedience to God's calling on my life? Will it interfere with ministry or relationships?

Tattoos are very common where I live in Southern California. For that matter, they're very common in rural Alberta and in Portland, too. That makes them not particularly edgy or rebellious, even in church or academic settings. At least three of my colleagues down the hall in Biola's Bible department have tattoos. Your setting might be different.

If you discern that a tattoo is not problematic in your context, then it's time to ask the more specific question: what does this particular tattoo communicate? Obviously you want to choose something that you will not tire of seeing. Tattoos are permanent! But beyond that, the most important question is whether your tattoo will conflict with your Christian testimony. Will it send mixed messages? Will it distract from your identity as a follower of Jesus? If so, then I would advise you not to get it because it falls into the same category as bodily disfigurement in Leviticus 19:28 that I discussed in the previous post.

My Tattoo, Hebrew for 
"Belonging to YHWH"

I first had the idea of getting a tattoo while I was working on my doctoral dissertation. I was writing about Israel's "invisible tattoo" to which the Name Command pointed: "You shall not bear the name of YHWH your God in vain" (my translation of Exodus 20:7 from Hebrew). My study of this passage convinced me that it does not prohibit speaking the divine name, but rather that it draws on a wider biblical concept of God's claim on the covenant people. YHWH's name was attached to them via the priestly blessing (Num. 6:27). Their behavior ought to reflect the one to whom they belonged. As I explained earlier, the apostles taught that through faith in Jesus the Messiah, believers are grafted in to that same covenant (Rom 9-11; 1 Pet. 2:9-10). Peter speaks of our identity in terms of name-bearing (1 Pet. 4:16). I thought it would be meaningful to make the invisible visible--a permanent reminder of my Christian vocation. Deuteronomy 7:6 reads, 

For a holy people you are, belonging to YHWH [‎ליהוה] your God. YHWH your God has chosen you out of all the peoples on the face of the earth to be his people, his treasured possession.

The underlined text here matches what it says on the high priest's forehead medallion. The high priest literally bears God's name as he goes about his priestly duties. His life is dedicated to God's service.

Later in Scripture, Isaiah speaks of a future day when God would pour out his Spirit with the result that the people of Israel would again be eager to identify as covenant members:

Some will say, 'I belong to the LORD' [‎ליהוה]; others will call themselves by the name of Jacob; still others will write on their hand, 'The LORD's' [‎ליהוה], and will take the name Israel. (Isa. 44:5 NIV)

Both of these underlined phrases mirror what is written on the forehead of the high priest. They also bring to mind the righteous in Revelation 7 who are marked with God's "seal." Revelation 14:1 specifies that God's name was written on their foreheads. Seals with writing on them nearly always included the owner's personal name with "L" attached to the front of it indicating that the seal belongs to the person by that name. The most natural way to understand the seal on the foreheads of the righteous in Revelation is to suppose that it says LYHWH [‎ליהוה]. These people are the counterparts to those designated with the mark of the beast. 

Here's how I see it: every human being throughout history bears the name of the one to whom they offer their allegiance. In John's vision in Revelation, the invisible becomes visible. Our allegiances become obvious.

Nizar Razzouk, 28th generation tattoo artist
at Razzouk Tattoo in Old City Jerusalem

In the new creation, I'll have a tattoo on my forehead. Until then, I'm declaring my allegiance to YHWH by writing his name on my hand, in the spirit of Isaiah's prophecy. During my recent trip to Israel, I made an appointment at the world's oldest tattoo shop, Razzouk Tattoo, where Nizar Razzouk marked me as one "belonging to YHWH." Nizar is the 28th generation in his family to make a living by tattooing Christian pilgrims, which tells me that this is a very old practice indeed. For 700 years, Christians have wanted to permanently mark their allegiance to God in this way.

Believe me when I say that I'm not trying to become "the tattoo lady." I'm still very cautious about permanent body markings. However, I hope that this series has helped to model the kinds of questions we should be asking of the biblical text as well as ourselves. The point is not to "get around" a biblical prohibition, but to understand why it matters to God so that we can respond faithfully. I pray that I have done so, and that these reflections have helped you to think well about how you can do so, too.

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If this series has piqued your curiosity about the biblical concept of bearing God's name, you can read further in my accessible book, Bearing God's Name: Why Sinai Still Matters (IVP), or in my more technical published dissertation, Bearing YHWH's Name at Sinai: A Reexamination of the Name Command of the Decalogue (Eisenbrauns). For a complete list of podcasts where I've talked about these concepts, click here.

encountering the light of Christ

When you enter the doors of a new church, anything could happen. Churches with dwindling numbers are often surprised to see a new face, as the greeters were this morning to see me. But their warmth made me feel right at home.

A single ring of chairs stood empty around the center microphone on the circular platform, expectant. A Steinway occupied the far end of the circle, its melodies soaring to fill the sanctuary and encircling all of us.

Pews faced the middle. I sat in the second row, waiting, observing. I was early. In time, others came and found seats in the first few rows. I knew no one. I had been invited by the son-in-law of a member to speak during the Sunday school hour. That was my only earthly connection.

A pamphlet in the pew back explained how a Quaker-style service works. Quakers embrace silence as they embrace each other, welcoming the opportunity to listen and learn from the spirit of Christ in their midst. The unprogrammed quiet is a soothing balm in a hurried life.

A man rolled in on a motorized wheelchair, making his way to the front to greet another worshipper, and then me. Jerry refused to let his disability cripple his contribution to the warmth of the community. (I learned later that he was relatively new himself, and that the man he greeted was there for only the second time. Signs of life.)

As the service unfolded, I gathered that this was a grieving community, searching for direction, wondering how to respond faithfully to a series of events that left most of their pews empty. I wondered, then, if I should scrap my seminar on 'Understanding Biblical Prophecy' and speak instead about lament, or about how to be rooted in the face of life's storms (Psalm 1–2). How does one walk into a community and speak without first listening long? first loving and hearing?

In those quiet moments, I asked the Lord to guide me. By the time I reached the classroom after the service, I knew I should stick with my original topic and trust that God had guided my preparation. I suspected (rightly, I'm told) that Quakers typically camp out in the Gospels. That was my bridge to the prophets. How can one possibly understand the richness of the Gospels without an understanding of the Old Testament prophets? Spontaneously, I began in John 9, linking Jesus' miracle to Isaiah's commission in chapter 6. Then we moved into Isaiah 7 to examine verse 14, always a Christmas favorite. Both passages illustrate the value of reading the text closely for its historical, literary, and theological dimensions. They also illustrate the inherent dangers when we don't.

The hour flew by, followed by several follow-up conversations and a long lunch. I returned home with a full heart, grateful for the privilege of fellowship with other Christ-followers and grateful that I have the most wonderful subject matter in the world to teach -- God's Word -- which truly does not return void.

Encounters like this one are not accidental. God uses each personal connection in some way as we spur one another on to love and good deeds. A Quaker might say that the light of Christ within each of us illuminates the community as we gather. I'd say that pretty well sums up what happened today!

deep waters

Another gem from Lilias Trotter:

"'I am come into deep waters' took on a new meaning this morning. It started with perplexing matters concerning the future. Then it dawned that shallow waters were a place where you can neither sink nor swim, but in deep waters it is one or the other: 'waters to swim in'—not to float in. Swimming is the intense, most strenuous form of motion—all of you is involved in it—and every inch of you is in abandonment of rest upon the water that bears you up." (A Blossom in the Desert, 57)

Painting by Lilias Trotter, A Blossom in the Desert, page 37.

For all my dear readers who are in deep waters, listen to this assurance from the One who rescues you:

"But now, O Jacob, listen to the LORD who created you. O Israel, the one who formed you says, 'Do not be afraid, for I have ransomed you. I have called you by name; you are mine. When you go through deep waters, I will be with you. When you go through rivers of difficulty, you will not drown. When you walk through the fire of oppression, you will not be burned up; the flames will not consume you. For I am the LORD your God, the Holy One of Israel, your Savior." Isaiah 43:1–3a

eschatology when it matters most

In the classroom it may seem like eschatology (the study of the "last things")  is a frivolous topic. Why speculate about how things will play out in the future? Don't we have enough to worry about today? It will all unfold the way God planned it, whether or not we understand what, when, or how.

But actually, eschatology does its most important work in the mess of everyday life, with its worries and fears, trials and struggles.

For the family stunned by a terminal diagnosis ...
For the one falsely accused and misunderstood ...
For the couple whose marriage is falling to pieces ...
For the addict who can't get free ...
For those whose loss is more than they can bear ...
For the one struggling to cope with mental illness ...

Eschatology is a lifeline.

There are a whole host of views about the end times, and each view has practical consequences. That's a topic for another day. The most important truth that all Christians hold in common is this: God wins in the end. Evil will be finally and decisively defeated. Truth will prevail. Hurts will be healed. Everything will be restored to its created design. In the words of the Old Testament, "each of us will sit under our own vine and our own fig tree, with no one to make us afraid" (cf. Micah 4:4). In other words, we'll be able to truly rest, to enjoy the fruits of our labor with no fear of what's to come.

For the family stunned by a terminal diagnosis ... it's ok to be angry. Cancer is not God's intention. And it's not the final word.
For the one falsely accused and misunderstood ... God will bring ultimate vindication.
For the couple whose marriage is falling to pieces ... He offers healing and full reconciliation.
For the addict who can't get free ... He will release the captive.
For those whose loss is more than they can bear ... there will be unbounded joy.
For the one struggling to cope with mental illness ... true peace, inside and out, is guaranteed.

Eschatology speaks to our brokenness, pain, and strife with the precious promise that this is not all there is. God is not finished yet with what he is doing. From our vantage point it may look like a losing battle, but he will prevail. We can bet our lives on it.

And as we cling to that truth -- that God will win in the end -- we find strength to face today.

"The LORD will surely comfort Zion and will look with compassion on all her ruins;
he will make her deserts like Eden, her wastelands like the garden of the LORD.
Joy and gladness will be found in her, thanksgiving and the sound of singing." (Isaiah 51:3)

"How beautiful on the mountains are the feet of those who bring good news,
who proclaim peace, who bring good tidings, who proclaim salvation, who say to Zion,
'Your God reigns!' . . .
The LORD will lay bare his holy arm in the sight of all the nations,
and all the ends of the earth will see the salvation of our God." (Isaiah 52:7, 10)

seeing Jesus in 3-D

Almost a year ago Gordon-Conwell asked if I would contribute to a weekly e-devotional celebrating 20 years of ministry at the Charlotte campus. I was honored to have this opportunity to reflect on how my studies at Gordon-Conwell transformed the way I see Jesus. The devotional was released today, but you can read it right here:

[Jesus said], "As long as I am in the world, I am the light of the world." Having said these things, he spat on the ground and made mud with the saliva. Then he [smeared over] the man's eyes with the mud and said to him, "Go, wash in the pool of Siloam." So he went and washed and came back seeing.... They brought to the Pharisees the man who had formerly been blind. Now it was a Sabbath day when Jesus made the mud and opened his eyes. So the Pharisees again asked him how he had received his sight. And he said to them, "He put mud on my eyes, and I washed, and I see." Some of the Pharisees said, "This man is not from God, for he does not keep the Sabbath." But others said, "How can a man who is a sinner do such signs?" Then they turned again to the blind man, "What have you to say about him? It was your eyes he opened."...Then the man said, "Lord, I believe," and he worshiped him. Jesus said, "For judgment I have come into this world, so that the blind will see and those who see will become blind."

John 9:1-39, selected

I first saw Jesus in 3-D at Gordon-Conwell—Charlotte. Just as Jesus appears to be stepping right out of "The Sower" fresco and into the chapel, so he stepped off the pages of Scripture during my studies.

Again and again I found the key to understanding him was the Old Testament. Most of Jesus' life and teaching is unintelligible without it. With the Old Testament close at hand, Jesus' identity comes into sharp focus. He intentionally does things to fulfill prophecy and signal that he is the long-awaited Messiah. Not only that, he does what God alone is expected to do!

An example is found in John 9. The story there is familiar—Jesus heals a man born blind and the Pharisees are disgruntled. How does the Old Testament help us understand this event?

Jesus announces that he is the light of the world.
     We know from Isaiah that Yahweh is the light dawning (Isaiah 60:1-3).

Jesus smears mud on the blind man's eyes.
     Isaiah, too, was told to besmear the eyes of Israel as a picture of God's judgment (Isaiah 6:9-10).

The blind man sees.
     Isaiah tells us the blind will see when God's kingdom is established (Isaiah 35:5).

In this event we encounter Jesus as a prophet who brings judgment on unbelieving Israel. But he is more than a prophet. He inaugurates the kingdom of God the prophets only foretold, and claims to do what Yahweh alone can do: illumine the world.

Our response can go one of two ways. We can accuse him of blasphemy like the blinded Pharisees or we can worship him like the man who can now see.

May we have eyes to see Jesus clearly today!

Advent Tree: Week 4

Here we are at the final week of Advent (leaves are not pictured in order). I have really enjoyed diving into these stories. Most days the readings are a bit too long for Easton (age 3), but Eliana (age 10) is amazed at the way the whole Bible tells one big story!

John the Baptist (river with voice)
Jesus' Sermon (broken chains)
Good Shepherd (sheep and crook)
Door (open door)
True Vine (vine)
Bread of Life (broken loaf of bread)
Light of the World (sunrise)

You have probably figured out by now that the "Day #" does not correspond to the date of December, since advent starts four full weeks before Christmas. Don't worry about the date. Just keep on going until you're finished!

Day 22 - John the Baptist (river with voice) - Read Luke 3:2-6; 15-16; 21-22; Isaiah 42:1

Remember the baby that Zechariah and Elizabeth had? What was his name? His name was John.

What did God say he would become? A prophet who would prepare the people to meet God.

Well, when John grew up, that’s exactly what happened. He began preaching to people and warning them to stop disobeying God and do what pleases him. Many people thought that John must be the one they had all been waiting for – the Messiah, God’s anointed king. But he knew he was not the promised Messiah. He was just helping people get ready for his coming. John baptized people who were sorry for their sins in the Jordan river. Jesus, John’s cousin, had grown up, too, and he came to be baptized by John -- not because he had disobeyed, but to show that he was ready to do God’s work. When he came up from the water an amazing thing happened. The Holy Spirit came down upon him like a dove and God spoke from heaven. God told everyone that he was pleased with Jesus, that Jesus was the long-awaited king (see Psalm 2) , and that Jesus was the servant that Isaiah had promised would come (Isa 42:1)!

Day 23 - Jesus' Sermon at Capernaum (broken chains) - Read Isaiah 61:1-2 and Luke 4:14-21

After Jesus was baptized, he began teaching people everywhere about the kingdom of God. The first sermon we know about was in a Jewish synagogue. Do you remember when we talked about the scroll of Isaiah (and even looked at it on the internet?)? Picture this: when Jesus went up front to get ready to teach from the Bible, someone handed him that scroll – the scroll of Isaiah – the one that promised that he would come! Jesus rolled the scroll until he came to the part where Isaiah talked about the servant who would come to bring Israel back to God. Jesus read it to everyone, and then he announced that the promise had come true!

What did Isaiah say the servant would do? He would give good news to the poor, freedom for prisoners, sight to the blind, and freedom for the oppressed. Jesus had come to make all of God’s promises come true!

Day 24 - Good Shepherd (sheep and crook) - Read Ezekiel 34:1-6; 11-16; John 10:11-16

Isaiah and Jeremiah were not the only prophets in Israel. Ezekiel was another prophet who spoke to the Israelites during the time when they were taken away into Babylon (the time of Daniel). He warned the leaders that they were like bad shepherds who only thought of themselves and didn’t take care of the sheep. He promised that someday he would come to shepherd the people himself. The Jewish leaders must have been pretty surprised when Jesus announced to them that he was the good shepherd! That meant that they were the bad shepherds and that God planned to remove them as leaders over his people.

Jesus was the king like David.
Jesus was the servant promised by Isaiah.
Jesus was the good shepherd. Does this mean he is God himself? It would seem so! He is the kind of shepherd who takes care of each of us, making sure we are strong, healthy and safe.

Day 25 - Door (open door) - Read John 10:7-10; 14:6; Ps 118:19-24

What did Jesus call himself in our lesson yesterday? The good shepherd.
Jesus also called himself the “gate” or “door” through which the sheep may enter and be safe. He is the only door that we can enter to become part of the family of God. He is the only way to get close to God because he is the only one who can teach us to live in a way that pleases God. Remember when Jesus was baptized and God called down from heaven and said he was pleased with Jesus as his son? If we want to learn how to please God, the only way to do it is to learn to live like Jesus. People today talk about there being many different paths to a healthy spiritual life. The Bible says there is only one path, and it’s Jesus. Tomorrow we’ll learn about what it is like to do things his way.

Day 26 - True Vine (vine) - Read John 15: 1-4; Isaiah 5:7

When the prophet Isaiah talked about the big problems that Israel had obeying God, he used many different word pictures to help them understand. One time he said that they were like a vineyard – a field full of grape vines – which only produced sour grapes. God said he would need to destroy the vineyard and start over again. Jesus came to fulfill this promise, too. He said that he was the true vine, and that everyone who stayed connected to him would bear good grapes. And that’s really true! When we try to do good things on our own strength, without depending on Jesus, the things we do don’t turn out well. Our actions become selfish and our attitudes turn sour. We need to keep on trusting Jesus in everything we do. That will make us the kind of vineyard God wants to keep!

Day 27 - Bread of Life (broken loaf of bread) - Read John 6:48-51

Jesus used another word picture to tell his followers about who he was and what he came to do. He told them that he was the “bread of life.” He knew that his body would be broken, just like the bread they ate. And somehow his brokenness would bring life to everyone who trusted in him. When Israel was in the wilderness God gave his people manna to provide for their hunger. Now he was giving the life of his son to provide food for their spiritual needs. It sounded just as strange to them as it does to us. Eat Jesus? Jesus meant that they needed to take what he was giving them – his very self – and let him transform them from the inside out. They no longer needed to look anywhere else to find what they needed. It was all found in Jesus. And it’s the same today. Jesus is all we need to stay spiritually alive and close to God.

Day 28 - Light of the World (sunrise) - Read Isaiah 60:1-3; John 8:12 OR John 11:17-25; 33-44

Isaiah had told the people of Israel that one day a light would dawn and shine on everyone. All the darkness and sadness and confusion would be gone. Instead his light would brighten everything. Remember the star that shone brightly when Jesus was born? It was a hint of who Jesus really was. When Jesus was grown he announced that he was that light, and he proved it by giving sight to the blind and raising Lazarus from the dead.
Jesus is the true, anointed king! He rules over the whole world as the Messiah.
Jesus is the special servant! He came to bring us back to God.
Jesus is the snake crusher! He conquered death and sin. Death came into the world when the snake led Adam and Eve to disobey God. But now, in Jesus, we can live forever! His light shines in our hearts and shows us the way to live.

Advent Tree: Week 3

Here are my leaf designs for the 3rd week of Advent. I've switched the images for Days 20 and 21 because I realized I had them out of order. This is a very exciting week of Advent! Enjoy!

Daniel (lion)
Nehemiah (wall)
Zechariah & Elizabeth (praying hands)
Birth of Jesus (manger)
Shepherds (crook)
Temple Dedication (two doves)
Magi (star)


Day 15 - Daniel (lion) - Read Daniel 6

Sadly, the people of Israel did not listen to the prophets who told them what God was saying. They did not obey. They got worse and worse. Finally God had to take them out of the special land he had made. It was clear that they would not be able to fill it with people who honored God! So most of them, especially the smartest ones and the richest ones, were taken far away to a land called Babylon. The king of Babylon picked some of these Israelites to work for him in the palace. Daniel was one of them. Even though Daniel was far from home and far from the temple where God was worshipped, he carefully obeyed God and prayed to him every day.

What did Daniel do that showed he didn’t forget about God, even though he was far from home? He prayed every day and he obeyed God’s rules.
How did God take care of Daniel? He protected him when the king put him in the lions’ pit.

Day 16 - Nehemiah (wall) - Read Nehemiah 2:11-18 and 4:6

After 70 long years away from home, God made it possible for the people of Israel to go back to their special land. Some of them went back right away and tried to start a new life. But it was not easy. Some of their enemies had moved in and made life difficult. Their houses were in ruins, and so was the temple. The walls that used to be strong around the cities to keep them safe were broken down, so their enemies could attack them any time they wanted. One of the men who returned to the land was named Nehemiah. He was a good organizer. He got the people together so they could work together to rebuild the walls around the city. With his good leadership, it didn’t take long. But still there was great sadness, because the temple was in sorry shape, and God’s glory was gone. They needed Isaiah’s promise to come true. They needed God’s special servant to come and bring them back to him! They needed Jeremiah’s promise to come true. They needed new hearts to obey!

Day 17 - Zechariah & Elizabeth (praying hands) - Read Luke 1:5-17, 57-58, 66

God’s people lived in the land of Israel for a long time after the walls were rebuilt. Some of them wondered if God would ever send his special servant to rescue them from their sin as God promised through Isaiah, if the snake’s head would ever be finally crushed as God promised Adam and Eve, if they would ever be given new hearts like God promised through Jeremiah. No doubt some of them gave up hoping. But some of them hung on to God’s promises and obeyed him even though his answers seemed to take a long, long time to come. Zechariah and Elizabeth were two of the people who never stopped hoping. Just like Abram and Sarai, they had no children and they were getting very old. But they kept obeying God and praying for a baby.
Where was Zechariah when he heard he was going to become a father? In the temple.
Why was Zechariah in the temple? He was a priest.
What did the angel tell Zechariah his son would do? He would bring Israel back to God (just like Isaiah said the servant would do!). Could this be the servant? We’ll see!

Day 18 - Birth of Jesus (manger) - Read Luke 1:26-38; 2:4-7

While Elizabeth was pregnant and waiting for her baby to be born, God sent an angel to another young woman and told her that she, too, would become a mom. Her name was Mary. The angel told Mary that her baby was going to be a KING who would rule forever! The angel reminded her that God always keeps his promises.
Both Elizabeth and Mary had their babies. Their names were John and Jesus. John was a prophet who would get people ready for the time when God himself would visit them. That visit would be like a sunrise, shining new light on the whole land (see Luke 1:76-79). But who was Jesus? The angel said he would be a king like David. Each day from now until Christmas we’ll learn a little bit more about this miracle baby, the answer to God’s great promises to Israel.

Day 19 - Shepherds (crook) - Read Luke 2:8-20

Just after Mary’s baby was born, something happened outside Bethlehem that was a big surprise! An angel came and spoke to the shepherds who were spending the night with their sheep. Were they going to have a baby, too, Just like Elizabeth and Mary? Yes, in a way. The birth of Jesus was big news for them. Jesus was not just an ordinary baby. The angel told the shepherds that Jesus was the one they had been waiting for – the Messiah! The word “Messiah” means “anointed one.” Remember how Samuel anointed the head of David when he was chosen to become king? The angel said that Jesus was anointed, too. He would be their king! The angel also said something even more shocking. He said that Jesus was the “Lord.” Could this baby somehow be God? The shepherds were so excited they went around telling everybody the news. And it was good news.

Day 20 - Temple Dedication (two doves) - Read Luke 2:22-32; 36-40

Joseph and Mary obeyed the laws that God had given to Moses. When Jesus was still a baby, they took him to the temple to present him to God. They offered two doves as a sacrifice. When they got to the temple, they met two special people – a man named Simeon and a woman named Anna. Simeon and Anna were the kind of people who obeyed God and kept on believing that he would do what he promised, even when it took a really long time. When they saw Jesus, they knew right away that God’s promises were finally coming true! Simeon knew that Jesus was the light for the whole world promised by Isaiah. Anna started telling everyone about him.

Why did Mary and Joseph take Jesus to the temple? Because God’s law told parents to dedicate their children in the temple.
What was so special about Simeon and Anna? They kept on believing his promises even when it took a long time for them to come true. They recognized Jesus right away as God’s way of bringing salvation and light to everybody!

Day 21 - Magi (star) - Read Matthew 2:1-12; Isaiah 60:1-3, 6

The shepherds and Simeon and Anna weren’t the only ones who found out the big news. God put a special star in the sky, and some people noticed from far, far away. They knew the special star meant that a new king had been born and they traveled a long way to meet him. Remember Isaiah? Many years earlier God told Isaiah that people from other nations would come to the land of Israel because they saw the light dawning. They would bring gifts and worship the Lord. God’s promises to Isaiah were finally coming true!
Why did the magi come to the land of Israel? They saw a special star in the sky and knew that a king had been born.
Why do you think this news made king Herod angry? He was king over the Jews, and he didn’t want another king to take his place!

show your kids the Great Isaiah Scroll online!

If you're a bit behind on Advent (like we are), you could show your kids the Great Isaiah Scroll that was discovered in the Judean desert several decades ago. It's fully searchable and readable (if you know Hebrew), and your kids can literally "scroll" their way through it! You can see the seams where the leather was sewn together and talk about the sacred messages that Isaiah entrusted to future generations . . . which have survived until today. I used the digital scroll this week to see if my text of the Hebrew Bible matched the one found at Qumran for Isaiah 63:19. The scroll was written well before Jesus was born . . . such an amazing find!

FAQ re:PhD @ Wheaton

Wondering what this is all about? Here are some questions that others have asked about what we're doing here in Wheaton. If you have more questions of this sort, feel free to ask!


What program are you in at Wheaton?

I'm working on a PhD in Biblical Theology with a concentration in Old Testament.

How long is your program?

It's a 3-year, full-time program. Many students take 4 or 5 years to complete it.

What classes are you taking?

I still have to pinch myself some days to see if this is real. I get to study with some of the world's best Evangelical scholars! This fall I am taking:

Intro to Doctoral Research - with Daniel Block

Biblical Theology - with Kevin Vanhoozer

Isaiah - with Richard Schultz

Guided Research (background reading for my dissertation) - with Daniel Block

What sort of work are you doing for Dr. Block?

I'm working as a TA for his Exegesis of Deuteronomy class. I get to sit in on the class and learn from him, grade students' translations and diagrams of the passages we're studying, and keep records. He has also had me edit some of his writing. So far I've edited his ETS and SBL papers for next month and the bibliography for a commentary on Ezekiel by Jacob Milgrom, who died before he could complete his manuscript. Dr. Block took over the project at the request of his family. All together I work for him about 10 hours/week, in exchange for a stipend funded by a generous donor to the college.

Do you have a dissertation topic yet?

Yes! At Wheaton a dissertation proposal is part of the application to the program. I've been chewing on my topic for about 20 months already. I'll be exploring the interpretation of the second command of the Decalogue (otherwise known as the 'Ten Commandments'): "You shall not take the name of the LORD, your God, in vain." A more literal translation is "You shall not bear the name of Yahweh, your God, falsely." I'll be discovering whether the command should be interpreted more broadly than it typically has. Most people in the history of interpretation have understood it as a command not to swear, misuse, or mispronounce God's personal name. However, there is a possibility that this command connects with the wider biblical theme of 'bearing the name of the LORD,' that is, representing him well. If that is the case, the command would be warning God's people not to claim allegiance to him while living in a way that is inconsistent with his character. I am very eager to dive into this project because it is such a crucial one for believers to grasp.

What are you working on these days?

I'm more than halfway done with the 6,000 pages I need to read this semester (it's ok, you can gasp here), and I've turned my attention to the 3 papers that need to be written.

(1) A paper I'll be presenting in San Francisco later this month at the Evangelical Theological Society meetings: "Psalm 24:4 and the Decalogue: A Mutually Illuminating Relationship?" Psalm 24:4 has a very similar statement to the second command of the Decalogue. The Psalmist describes the righteous person who may approach Yahweh (in Yahweh's own words) as one "who does not bear my soul falsely." I'm exploring whether this is the same figure of speech as the one used in the Decalogue, and if so, what the implications are for our understanding of both passages.

(2) A paper on the use of the word segullah ("treasured possession") in Deuteronomy. This is an extension of my MA thesis on the 'Peter's Use of the Old Testament in 1 Peter 2:9-10.' Dr. Block and I are hoping that I can use this paper as an additional chapter for my MA thesis and then have it published.

(3) A paper on the interpretation of Isa 63:19. This is a key text for the biblical theme that I mentioned above on 'bearing the name of the LORD.' If you compare the NIV and the NAS on this passage, you'll see that the translators understood it in completely different ways. I'm going to dig into this issue and decide how I think it should be translated.

Are you overwhelmed?

Yes, some days more than others. The first month of the semester was really rough. I dealt with stress and anxiety continually, and felt like someone was squeezing the life out of me. After prayer and some really helpful conversations with colleagues, family, and friends, I'm happy to say that things have really turned around. Most days I'm filled with joy that I get to do what I love. Writing these papers by the deadline is going to require a class B miracle, though, so I do appreciate your prayers for divine guidance and anointing for the task!

my first life lesson from Wheaton: work smarter, not harder

My first few weeks here were laced with anxiety as I watched my workload grow and my available time shrink.  I felt like the life was being squeezed right out of me.  There was no possible way that I could accomplish what I was being asked to do.  I'll spare you the details of my syllabus shock because they would only obscure the point.  You feel stress like this, too, sometimes, even if you're not in school.  Life has a way of expecting more from us than we have to give.

After prayer and talking things through with Danny and other friends, it became clear to me that there was one thing that was sapping my study time.  Yes, my workload was heavy, but one assignment in particular overshadowed all the rest (ironically, it involved reading part of a German commentary by a man named Duhm, pronounced "doom").  It gradually dawned on me that if I was to let go of that one thing, I would have time for everything else.  So I did.  I put it aside and decided to do everything else first.

Wow.  Since that day I have felt so much peace.  I'm keeping up with my responsibilities, and even enjoying the process (my schedule was no longer Duhm-ed!).  I needed to step back and evaluate the relative importance of what I was being asked to do.  That one thing was such a small part of my grade (Wait! We don't even have grades anymore!) and it was gobbling up all my productivity.  Looking back, I can't believe I let myself become so obsessed with an assignment of such peripheral importance.

This was a crucial life-lesson to learn.  Over-acheivers like me are in danger of placing too much importance on what we feel others expect us to be able to do.  We have a tendency to attach our identity or value to what we can accomplish.  We need to periodically step back and ask the question, What is God asking me to do?  What does He require of me? The answer will probably not be the same for any two of us.  As I keep reminding myself, "All I can do is my best."

A happy ending:  the assignment is due next week, and since I've now finished everything else I decided to give it another try.  This time, I took the advice of my more experienced colleagues and approached it differently.  Double wow.  I had spent 3 hrs/day on it throughout the month of August, and according to my estimation the project should have taken me another 24 hours of work.  After just 2 mornings I am completely finished ...with 4 days to spare!

Are you under pressure today?  Pause for a moment and ask yourself where the pressure is coming from.  Other people's expectations?  Your own?  If God expects something of you, then He supplies all the strength that you need.  Anxiety is never part of the package.

looking for treasure?

Look no further.  Here's a gem I came across today in the new NIV (2011):

He will be the sure foundation for your times,
a rich store of salvation and wisdom and knowledge;
the fear of the LORD is the key to this treasure.
Isaiah 33:6

There are riches in store for us:  Wisdom we need desperately.  Knowledge we crave.  Salvation we cannot do without.  A firm foundation when life threatens to sweep us off of our feet. How do we access these treasures?  By fearing the LORD.  We're being issued an invitation to know Him, trust Him, and bring all of our cares to Him. That is the key to the treasures He is waiting to give us.

Read it again. 
This one's a keeper.

full circle

Background info:  In college I had some incredibly talented classmates.  Some of these guys were light-years beyond me in academia (you know who you are).  After my college graduation in 1999 I wanted to go on for further study of the Bible.  I could not, however, readily identify a PhD program (or even an MA program) that seemed like a good fit.  I decided to wait until some of my talented friends had become professors so I could study under them.  So while I had babies and moved overseas as a missionary and back, these guys went on to earn their MA's and PhD's at impressive schools like the University of Wisconsin, Duke, Notre Dame, Emory, and Oxford.  One of them landed a job teaching at Harvard Divinity School (I told you they were smart!). Meanwhile, Wheaton started my dream PhD program with a focus in Biblical Theology and it was a no-brainer to apply. 

Ironic moment:  So here I am in my study carrel in the Wheaton library, diving into my coursework for my very first PhD seminar.  I'm required to read a book called Interpreting Isaiah: Issues and Approaches.  It's a book full of essays by a variety of scholars, including Richard Schultz, the professor of our course.  Imagine my surprise to see that one of the chapters is written by Jake Stromberg, a former classmate!  Jake has made use of his time since college by earning an MA at UW, a PhD from Oxford, teaching at Duke, Oxford, and UNC, and publishing two books on Isaiah, including his dissertation.  So while things didn't quite work out the way I had imagined (that is, I'm not taking classes from one of my college friends), I'm still benefitting from their work.  How cool is that?!

bringin' in the big dawgs

I've been meeting with some Jehovah's Witnesses off and on for about 17 months now.  We met regularly for 6 months and then took a break for the summer. We met a few more times and then I asked if we could wait until April and meet to talk about the Trinity.

I have learned a lot from Lula. She is a godly woman, dedicated to the ministry, who really knows her Bible.  She has refused to be intimidated by my 6 years of formal Bible training and knowledge of both Greek and Hebrew.  Though not formally educated herself and not paid a dime for her ministry, she has continued to come week after week to meet with me and study the Bible.  Each time we meet she brings along someone different, always another woman volunteer. Can I make a confession?  For a long time now I've wondered when she would call in her supervisor. Today she finally did.

Kevin is the district substitute superintendent for the entire Charlotte area all the way to Spartanburg.  Like Lula, he is mystified that anyone could actually read the Bible and persist in believing in the Trinity.  Often I tell them that I can see how they could read the passage in the way that they do, but that I understand it differently. Today Kevin finally asked me (in exasperation?), "If a straightforward reading of the Bible implies that Jesus is not God, but sent from God as his representative, then what would motivate you to elevate him further?"

I was so glad he asked.  I pointed immediately to a brochure Lula had given me last year entitled, Should You Believe in the Trinity? They do a good job of introducing the topic, and I especially like this: "If the Trinity is true, it is degrading to Jesus to say that he was never equal to God as part of a Godhead. But if the Trinity is false, it is degrading to Almighty God to call anyone his equal ..." (3). This is why it matters: because right worship depends on knowing God as He really is.

Though there is a number of passages that seem to suggest that Jesus was not equal to the Father (John 14:28; 1 Cor 11:3; 15:27), there are many other indications in Scripture that Jesus was more than just God's representative (John 1:1; 17:21; Acts 2:21 with 4:12). Jesus did things that only God can do.  He forgave sins, he raised the dead, he healed a man blind from birth. Jesus also made claims that were tantamount to claiming deity.  He called himself the "light of the world" (John 9:5 with Isa 60:1-2), the "good shepherd" (John 10:11 with Eze 34), the "son of man" (Matt 17:9 with Dan 7:9-10, 13-14; Rev 1:12-18), and the "I am" (John 8:54-59 with Ex 3:3-4). These claims caused great consternation among the Jewish leaders, and in several cases they tried to stone him for blasphemy! His followers worshipped him (see John 9:38), and he did not object.

I recommended two books that have been helpful for me on this issue.  One is Donald Fairbairn's Life in the Trinity: An Introduction to Theology with the Help of the Church Fathers. Not only is it written simply and beautifully, it is changing the way I think about salvation.  I highly recommend it!  Fairbairn explains that the earliest followers of Jesus saw salvation as an invitation to share in the life of the Trinity the way the Father and Son share life together.

The other book is Richard Bauckham's Jesus and the God of Israel: God Crucified and Other Studies on the New Testament's Christology of Divine Identity. This one is not quite as easy to read, but terribly profound. Bauckham argues that Jesus' actions and claims about himself prompted his early followers to include him within their concept of "one God." The first century Jewish idea of monotheism was flexible enough to allow for Jesus' inclusion in the deity without seeing God as "more than one." At the end of our discussion, Kevin admitted that he needed to go back and reexamine some things in the Bible.  And that's what every good Bible discussion should do -- push us back to the Scriptures with fresh eyes to see once again what God has revealed and how we are to respond.  Please pray for Kevin, and for me and Lula as we continue to study the Bible and discuss what it teaches.

"Mom's stunning!"

Well, that's what it sounded like Easton said.

What he meant was, "Mom's studying."  Which was true.

I've been doing quite a lot of studying lately.

And loving it.

I'm working on my thesis -- an exploration of the Old Testament background of 1 Peter 2:9-10:

"But you are a chosen people, a royal priesthood, a holy nation, a people for God's own possession, that you may declare the mighty deeds of Him who called you out of darkness into His marvelous light.  Once you were no-people, but now you are God's people; once you were 'un-mercied,' now your name is 'Mercy'."

Peter is writing his letter to a mostly Gentile church made up of Christians who are scattered throughout an empire full of unbelievers who are making life very difficult for them.  They are discouraged and wonder if they've joined the right team.  Peter does not just think up nice things to say to make them feel better.  He bestows on them the very titles that were first given exclusively to the Jewish nation! (See Exodus 19:5-6 and Isaiah 43:20-21 for starters.) He is making the very radical claim that believers in Jesus the Messiah are the true Israel, God's treasured possession, chosen to carry out his mission on earth.  If they are suffering, it's because they have chosen to follow the Messiah who suffered and died on behalf of the world.  Their suffering is not a sign that they have done something wrong, it's confirmation that they are doing God's work.  And since they belong to Him, wonderful things await them.

I may just be studying, but that's stunning news.

how does a poem mean?

The intellectual highlight of my time at ETS/SBL in Atlanta was the Sunday morning session on the Theology of Hebrew Poetry.  An outstanding line-up of scholars presented papers and responses on the topic of how Hebrew poetry conveys theology. It's common, I think, to assume that we have to rely on the prosaic sections of Scripture for our theology (the Old Testament law, for example, or Jesus' Sermon on the Mount in Matthew 5, or Paul's letter to the Romans).  This group of scholars explored the ways in which poetry makes a distinctive contribution to theology.


John Goldingay, of Fuller Theological Seminary, suggested that poetic metaphors make it possible to say things that are difficult to express otherwise.  He said, "Poetry makes it possible to describe the indescribable." At the same time, the genius of poetry is that it obscures things.  It makes people think and yield before they fully understand. Difficulties in the text are sometimes deliberate, requiring readers to wrestle with the message.


Andrea Weiss, from Hebrew-Union College, also talked about metaphors.  She focused on cases where mixed metaphors are used to describe God (for example, see Isa 42:13-14, where God is like a warrior and a woman in labor).  She concluded that no one metaphor alone can capture what needs to be communicated about God.  When metaphors are mixed, it sparks our attention and invites our consideration, delight, and surprise.


Julia O'Brien, from Lancaster Theological Seminary, gave the most thought-provoking address. She spoke about the poetry of the Old Testament prophets. The style itself is violent, disruptive and jarring, seeking to shock the reader into new insights about our inscrutable God. Poetry obscures reality, yet translators and commentators try to smooth out and soften it, making the text more coherent. O'Brien urged us to stop trying to tame the Bible, and to enter the fray and experience it the way it was written.  She says that the prophets, by jarring us from our complacency, show us the absolute power of Yahweh.


After a semester of translating Hebrew poetry, I can say that O'Brien is right. The poetry of the Old Testament is jarring.  Short, choppy lines with hardly any connecting words, bizarre metaphors and rapid changes of subject are the norm.  I have always loved the prophets for their boldness and willingness to say what is unpopular because the Spirit of Yahweh burns within them.  Perhaps we do a disservice to the readers of Scripture when we try to tame the text so it can be clearly understood.  We are meant to wrestle with its message, bitter though it may be, so that we can know the will of God.  He is serious about sin and not interested in mincing words.  God is love, but he is also holy, and we cannot have one without the other. 

my goat's gone

Our pastor's message this past Sunday offered a new angle from which we can view the cross.

He started in Leviticus 16 with the instructions for the priests.  In case you don't have that part of the Bible memorized, here's what it says:

"Then he is to take the two goats and present them before the LORD at the entrance to the Tent of Meeting.  He is to cast lots for the two goats - one lot for the LORD and the other for the scapegoat.  Aaron shall bring the goat whose lot falls to the LORD and sacrifice it for a sin offering.  But the goat chosen by lot as the scapegoat shall be presented alive before the LORD to be used for making atonement by sending it into the desert as a scapegoat. ... He is to lay both hands on the head of the live goat and confess over it all the wickedness and rebellion of the Israelites - all their sins - and put them on the goat's head.  He shall send the goat away  ... and release it in the desert." (Lev 16:7-10, 21-22)

We learned that when the goat was sent away, all the people would shout "Take him away! Take him away!"

Isaiah 53 predicts the ministry that Christ would have as the Servant of the LORD who suffers in our place.  It says, "Surely he took up our infirmities and carried our sorrows ... We all, like sheep have gone astray, each of us has turned to his own way; and the LORD has laid on him the iniquity of us all. ... By oppression and judgment he was taken away ... my righteous servant will justify many, and he will bear their iniquities."

And when Jesus stood before Pilate the crowds shouted, "Take him away! Take him away! Crucify him!" (John 19:15-17)

On that day he bore our sins.  He carried them away, outside the city.  Once and for all. 

Hebrews 10:14 - "by one sacrifice he has made perfect forever those who are being made holy."

Our goat is gone.  Thank you, Jesus!

a good book about an even better book!

I just finished reading this excellent book by Greg Beale, entitled The Temple and the Church's Mission: A biblical theology of the dwelling place of God.  It is quite profound and spans the whole Bible from Genesis to Revelation.  I highly recommend it if you want to get the big picture of the message of Scripture. 

This book has been so helpful in giving me an overall framework for understanding Scripture and explaining it to the JW's who are meeting with me. I wanted to give you a taste of what I've learned in the book.  We serve an indescribable God and His Word is just amazing!

As the title suggests, Beale focuses on the concept of the temple, or dwelling place of God.  God was first present to Adam and Eve in Eden, but Beale demonstrates that God intended for Adam and Eve to extend the boundaries of the garden paradise until His presence filled the whole earth.  (A world-wide garden of Eden!) Because they failed to do this, they lost their role as 'priests' in the garden temple.  Later, God chose to make his presence most tangible in the tabernacle, and then the temple, which was also intended to grow until it filled Jerusalem and then the whole earth (see Isaiah 4:5-6; 65:17-18 and Jeremiah 3:16-17).  Israel failed at her mandate to mediate God's presence to the world.  They were exiled and the temple destroyed.  When they returned home to rebuild, they were deeply disappointed with the results.  It was not glorious, and we're never told that God's glory descended to fill it.  But John tells us that Jesus came and "tabernacled among us, and we beheld His glory" (John 1:14).  He announces that He is the new temple (Matt 12:6; John 2:19-22).  And by faith in Him we become part of the temple, the place where God's glory dwells (Eph 2:19-22; 1 Pet 2:4-10).  The grand finale is found in Rev 21-22 where all of creation becomes a temple, and there is no place where God's glory is not tangible.  Have you ever wondered why the New Jerusalem in Rev 21 is cubic?  The only other structure in the Bible which is said to have a cubic shape is the Holy of Holies, the most sacred part of the temple where God's glory dwells.  Only the high priest is allowed inside, and only once a year to make intercession for God's people.  But in John's vision the "new heavens and new earth" (i.e. the entire new creation) is a cubic garden-city where God is fully present.  The veil has been torn and now all believers live in the light of God's unhindered presence.  The Holy of Holies is all there is!

heaven and earth

Yesterday's post may have left the impression that I believe I am sealed by the Holy Spirit because I feel like I am, and Ephesians ought to have been written for me because I like it so much.  But there is much firmer ground for the idea that we are sealed by the Holy Spirit and will reign with Christ.

What I noticed yesterday is that wherever the words "heaven" and "earth" occur together in the Bible, Jehovah's Witnesses read them as two distinct places - one for the elite, anointed ones and one for the average Christian.  (Or, ironically, one as symbolic for earthly governments and the other for society).  But this is a misunderstanding of the way these words work in the Bible!  And I think it's the root of a number of their false beliefs.  The fancy word for this figure of speech is merism, which is where two words are meant to represent everything in between.  We use merism in English when we say "she was wet from head to toe."  Do we mean that her head was wet and her toe was, too?  Are we giving special emphasis to her head and toe over other body parts?  No.  We simply mean that her whole body was wet.

Genesis 1:1 tells us that "In the beginning, God created the heavens and the earth."  The Hebrew word for "heavens" functions just like the Greek word for "heavens" and the English one, too (I suppose because of the Bible's influence).  It can mean the sky, or it can refer to the place where God dwells.  Context tells us  which meaning is in view.  Was God, in Genesis 1, making a place for Himself to live as well as for us?  I don't think so.  "Heavens and earth" is a figurative way of talking about ALL OF CREATION.  If you go on to read the rest of the chapter, you'll see that God creates the sky and the land (and everything else).

In many places after that the Bible speaks of the "heavens and the earth."  Take, for example, Isaiah 1:2, "Hear, O heavens! Listen, O earth! For the LORD has spoken."  Is God here addressing two locations - one spiritual and one physical?  No!  He is calling all of creation as His witnesses in the court case that He is about to bring against Israel.  They have rebelled against Him and creation is ready to testify.  At the end of Isaiah he declares, "Behold, I will create new heavens and a new earth" (Isa 65:17).  Are these two new places God will make?  He clarifies in the following verse what he means: "I will create Jerusalem...".  That's it.  One place.  A new Jerusalem.

Fast forward to Revelation 21:1.  John announces, "Then I saw a new heaven and a new earth, for the first heaven and the first earth had passed away."  Does he then go on to see TWO places?  One for the anointed, and one for the rest of us?  No!  He sees ONE place: "the Holy City, the new Jerusalem, coming down out of heaven from God."  (This should ring a bell).  John sees the new creation, pictured as a garden-city-temple where God will at last dwell with us as He intended from the start.  Those who are welcome to enter this paradise are "those who wash their robes" (22:14).  Is that referring to a set number of individuals (144,000 to be exact) who have been given special passes?  My JW friends would say so.  But look at Revelation 7:9ff.  There we see a "great multitude that no one could count ... wearing white robes."  These are the ones from all over the globe who will enter into the new creation and eat from the tree of life.  That's you and me! 

They carry this idea to many other places in the Bible.  Look at the beatitudes in Matthew 5.  Instead of taking this as a list of counter-cultural attributes which should characterize all the people of God, they read verse 3 and verse 5 as talking about two distinct groups of people!  One (the poor in spirit) will go to "heaven," and the other (the meek) will stay on "earth."  They are not recognizing that Matthew consistently uses "kingdom of heaven" as a label for God's Kingdom, not a place in the sky where only some will end up.  I would be very hesitant to draw a line between items 1 and 3 on a list of 9 attributes that should characterize all believers.

It all boils down to a misunderstanding of a Hebrew figure of speech.  In their desire to take the Bible "literally," JW's have excluded themselves (most of them anyway) from some of the most precious promises of Scripture.  I, for one, am looking forward to walking through those pearly gates!