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!

Septuagint sneak preview

Would you like some guidance in reading the Greek Old Testament?

Many lexicons and reading helps only cover vocabulary found in the New Testament, making it challenging for students to make the jump into reading the Septuagint (the ancient translation of the Hebrew Bible into Greek). Help is on the way!

Introducing the brainchild of Dr. Karen Jobes, expert in Septuagintal studies: Discovering the Septuagint: A Guided Reader. This new resource is a companion to the Septuagint, focusing on selected passages to give students exposure to the vocabulary and translation styles exhibited by various books. Each chapter includes a brief introduction and relevant bibliography, glosses and syntactical notes on difficult or unusual words, a translation from NETS (the New English Translation of the Septuagint), and a chart highlighting New Testament citations.

Selected passages include Genesis 1–3, Exodus 14–15, 20, Ruth, 2 Reigns 7 [2 Samuel 7], Additions to Greek Esther A, C, D, and F, Psalm 21 [22], 22 [23], 99 [100], 109 [110], and 151, Hosea 1–3, 6, and 11, Amos 1–2, and 9, Jonah, Malachi, Isaiah 7 and 53.

CONTRIBUTORS:
Jesse Arlen
Kimberly Carlton
Hannah Clardy
John Coatney
Caleb Friedeman
Carmen Imes
Judy Kim
Jeremy Otten
Chris Smith

Yours truly created the chapter on the Decalogue (Exodus 20:1–21 // Deuteronomy 5:6–21) and helped edit the entire volume to bring all the contributions into stylistic conformity. It was a fun project! For an interview with Dr. Jobes about this book, click here.

Note: This guided reader does not cover the entire Septuagint. It is like a set of training wheels for intermediate students who want to gain the skills they need to continue reading on their own. Kregel hopes the book will be available early in 2016. Perhaps you know of a course at your school for which this book would be just right. Request your copy today!

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 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!

Biblical Theology made accessible

I just finished reading a good book: T. Desmond Alexander's From Eden to the New Jerusalem. Alexander traces the story of Scripture from beginning to end, showing God's plan for creation and our place in it. Though the book is very accessible (i.e. you don't need a seminary degree to understand it), it offers helpful insights to those who have had years of formal study of the Bible (i.e. I learned a few things!). It reminded me a lot of Greg Beale's Temple and the Church's Mission, but Alexander's book is more suitable for a wider audience. He includes scripture references in full to help make his points, and still manages to keep the book under 200 pages.

I highly recommend this book to anyone who would like to better understand the Big Story that the Bible is telling, how the Old Testament and New Testament fit together, and what role the people of God play in the unfolding of God's plan.

special friends and special gifts

Many special friends helped us celebrate my graduation from Gordon-Conwell Theological Seminary.

Phil and Julie (top), Nicole (middle), Kimi (bottom), and many others showered me with gifts ... as if graduating wasn't gift enough on its own!  All the gifts were wonderful, but one deserves special mention.  About 2 weeks ago a package arrived on our doorstep.  It was rectangular in shape, not very heavy, and not very thick.  I tore into it right away, wondering if it could possibly be ... and it was!

'Simeon's Moment' by Ron diCianni
Photo: C Imes

Simeon's Moment, by Ron diCianni, has been my all-time favorite painting since high school.  For 17 years (yes, it's been that long!) I have dreamed of one day having it on my wall.  It depicts the event recorded in Luke 2:22-38 when 8-day-old Jesus is dedicated in the temple.  Simeon, a devout Jew, had a divine appointment with baby Jesus that day.  The Spirit compelled him to go to the temple, and when he laid eyes on Jesus he knew that centuries of expectation were coming to fulfillment in this little child.  Jesus was, in fact, the long-awaited Messiah, sent to be a light to all nations.  The story of Simeon and Anna has been a favorite of mine for most of my life.  I love their unwavering faith in God's promise to deliver His people.  DiCianni captures so well the look of rapturous joy that must have been on Simeon's face. Even in greatest darkness, with no tangible evidence of answered prayers, Simeon and Anna cling to what they know is true of their God.  He is faithful.

This print of Simeon's Moment was a gift from my parents, who were unable to attend my graduation.  They more than made up for their absence with this perfect present, followed by a beautiful letter of blessing.  I feel so loved!

living with abandon

Here it is!  My thesis is offically turned in.

"Treasured Possession": Peter's Use of the Old Testament in 1 Peter 2:9-10

I made dozens of tiny adjustments this week, and I feel great about the final product.

Relief.

3 New Testament scholars who make me want to study the Old Testament

N.T. Wright
R.T. France
Richard Bauckham

All three of these men are brilliant thinkers, clear communicators, and committed Christians.  They also share in common piercing insights that come from reading the New Testament in light of the Old Testament.  I'm so thankful for their work.  All three have opened the Scriptures for me in life-changing ways.

I just read through Richard Bauckham's 60-page essay entitled "God Crucified," which can be found in the volume I mentioned yesterday (Jesus and the God of Israel). There is so much I'd love to share from his work, but I'll choose just one example.  His big idea is that Jews during the first century had a concept of God that allowed them to include Jesus in the "divine identity" without compromising what they already believed about God.  They did not view Jesus as an exalted angelic being or a remarkable man, but as somehow one with Yahweh himself.  Their view of "one God" (which we call monotheism, a somewhat misleading term) had room for personifications of aspects of God, such as His Wisdom or His Word (Prov 8) that were in a sense distinct from him, but not altogether separate. This made it less of a stretch to worship Jesus as God. The line between who God is and who He is not included at the very least His identity as the Creator and the Ruler of all.  When Jesus was identified as present and involved at the time of creation and all things were said to be under his authority this was a clear indication that the NT writers saw him as included in the divine identity (see Phil 2:6-11; Col 1:15-20; 2:9-10 for two early expressions of this).

One particularly cogent example of why we simply must read the NT in light of the OT is found in 1 Corinthians 8:6. Ironically, this was one of the few passages that the Jehovah's Witnesses showed me just yesterday.  They saw it as proof that Jesus was not God, while I took it the other way.  Unfortunately, I had not yet read Bauckham's explanation of this verse, which is far more compelling than my feeble attempt to explain it yesterday.  There it reads:

"But for us [there is] one God, the Father
     from whom [are]all things and we for him,
and one Lord, Jesus Christ,
     through whom [are] all things and we through him."

Bauckham points out that this is an allusion to the Shema' of Deut 6:4, which reads:

"Hear, O Israel, the LORD, our God, the LORD is one." 

This sentence is arguably the most important one in the entire OT. Jews would have repeated it twice daily, seeing it as the central expression of their faith. The word LORD, which appears in all caps, is a translation of God's personal name, Yahweh.  When the Hebrew Bible was first translated into Greek, the translators used the Greek word kurios ("lord") to represent both LORD (Yahweh, God's personal name) and Lord (adonai, the generic word for a lord).  For Hebrew-speaking Jews, there was no confusion. Yahweh was the one, true God who deserved their worship and devotion.  He was the creator of all things and the one who sustained the universe and ruled over all.  In the NT, however, the only way to refer to Yahweh is by using the Greek word kurios, which is not a personal name but nevertheless the only option they had.  It is remarkable how often the NT authors make a point of telling us that Jesus is kurios.

Paul, in the example above, uses the identical language from the Greek translation of Deut 6:4 and divides it between God the Father and Jesus Christ.  As Bauckham insists, "Paul is not adding to the one God of the Shema' a 'Lord' the Shema' does not mention.  He is identifying Jesus as the 'Lord' whom the Shema' affirms to be one." (28) The "one God" and "one Lord" created the universe.  Yahweh has now revealed Himself in His fullness in the coming of Jesus.

This is why I'm thrilled to have the opportunity to focus on the Old Testament at Wheaton.  The New Testament is very, very important to our faith and we just cannot afford to get it wrong!  With the OT clearly in view, we have a much better chance of understanding the NT in the ways that the writers (and Writer) intended.

spouse appreciation day

I just stumbled across a gem in the preface to a book by Frank Thielman entitled Paul and the Law. I almost always read the preface because it tells me so much about the author and what is most important to him or her.  After listing all those who helped in the writing of his book, Thielman says this:

"More than from anyone else, however, the time and energy to write this book were a gift from my wife, Abby.  Her constant love and unselfish concern for the advancement of the gospel make my work possible.  If the book clarifies to any extent the shape of Paul's theology, it is largely because Abby's unselfish help with my other responsibilities gave me the time to think about Paul and the law.  We will both be satisfied that the long hours were worthwhile if the result edifies the church and brings glory to its King and Head." (13)

This captures so beautifully how I feel about my work as a Christian scholar. It is a joint effort, Danny's as much as mine.  This morning I successfully defended my masters thesis entitled "Treasured Possession: Peter's Use of the Old Testament in 1 Peter 2:9-10" with Danny by my side. In the acknowledgments I say this:

"Though his name will not appear anywhere on the following pages, this thesis is as much as product of my husband's hard work as it is mine.  Not only has he arranged our schedule so as to maximize my study time, but Danny has managed to make this a joy-filled journey for all of us.  How many wives have the blessing of returning to a clean and peaceful home, with a hot meal on the table or the children bathed and tucked in bed? Danny has given me this gift more times than I can count.  It is with joy that I dedicate this work to him and to the precious children God has given us."

Like the Thielman's, Danny and I are one in our desire to see scholarship advanced and (most importantly) the church edified by this work.  I am so grateful to be doing this together!

priesthood of all believers?

There is a widespread, popular assumption that the Bible teaches the concept of the "priesthood of all believers."  This is usually taken to mean that each of us individually has access to God without needing a mediator (other than Christ).  Since all of us are priests, we are free to interpret Scripture on our own, and (in its most extreme form) the line between clergy and laypeople should be erased altogether.

In my research on 1 Peter 2:9-10 for my thesis, I was exposed to a book by John Elliott entitled, The Elect and the Holy, where he sets out to explore the biblical foundations of the doctrine of the “priesthood of all believers.” Such doctrine is usually traced to 1 Peter 2:9, where Peter calls believers a “royal priesthood” (or “kingdom, body of priests” depending on how you translate it). Elliott traces the Old Testament development of that theme as it arises from Exodus 19:5-6, and demonstrates that when Moses called Israel a “kingdom of priests” (the source of Peter’s phrase in 1 Peter 2:9), this does not preclude the establishment of a Levitical priesthood just a few chapters later. In other words, “kingdom of priests” was NOT an attempt to abolish a distinction between clergy and laity. Jews were not being encouraged to strike out on their own. Exodus 19:5-6 was expressing that Israel as a whole was elected and set apart for God’s service.

Similarly, the New Testament church is elect and set apart for service. First Peter 2:9 describes the purpose of this election: “that you may declare the praiseworthiness of the one who has called you from darkness into his marvelous light” (my translation). Peter does not intend to do away with clergy and laity. He goes on to give special instructions to the elders in chapter five. Clearly he sees a role for church leaders.

Those entrusted with leadership roles in the church are responsible to explain the scriptures to those who do not or cannot understand. I am all for English Bible translations and personal Bible study (see my preceding post). But all of us wear glasses when we come to the Bible, and we need one another in order to see what we’ve missed because of our own faulty perspective or expectations. We need our leaders to guide our understanding of the big picture of biblical theology so that we are not swept away by wrong interpretations. The Bible is, as the Reformers insisted, perspicuous (that is, understandable), but we are not all equally skilled at understanding it. That is why God gave teachers to the church (Eph 4:11). There is no shame in not being a teacher. “Each one should use whatever gift they have received to serve others, faithfully administering God’s grace in its various forms.” (1 Pet 4:10)  All of us are elect, and we all serve the Lord, but we still need teachers and leaders in the church to help us understand and choose the best path. Rugged individualism simply can't be found in God's design for the church.

"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.

was Paul a hypocrite?

This past Sunday's sermon was a unique one.  Rather than preparing ahead of time, Pastor Talbot was 'on the spot', ready to answer questions from the congregation about the Bible.  The series we're in is called 'Text Message', a series all about the text of Scripture and what it has to say.  Appropriately, we were asked to text our questions to Talbot during the service.

Someone texted this fascinating question:  Why does Paul tell the Judaizers that Gentiles do not need to be circumcised to join the faith, but then he makes Timothy get circumcised?

The story is found in Acts 16:1-3, directly on the heels of the biggest doctrinal showdown in the early church.  Acts 15 records a debate that arose between those who taught that Gentiles must first be circumcised to be saved (the Judaizers) and those who strongly disagreed (including Paul).  All the big wigs gathered in Jerusalem to duke talk it out.  Peter gave a testimony about how God had poured out the Holy Spirit on uncircumcised Gentiles (Acts 15:7-11).  This in itself would have been a strong indication that Gentiles were "in" because the Old Testament never predicts the outpouring of the Holy Spirit on Gentiles, only on the restored people of Israel.  Then Paul added his two cents (Acts 15:12).  James followed this with a knockout punch by using Old Testament Scripture to demonstrate that Gentile inclusion was envisioned by the prophets long ago (Acts 15:13-29).  His quotation from Amos 9 is bolstered by allusions to as many as 5 other prophetic passages, each of them contributing to the overall message that Gentiles can be included in the faith community as Gentiles, that is, without converting first to Judaism.* 

Why then, just a few verses later, does Paul require Timothy to undergo this most unpleasant surgery?  Acts 16:1 tells us that Timothy's father was Greek (apparently his Jewish mother had been unable to convince her husband of the value of such painful mutilation).  Timothy had a good reputation among the believers, and Paul wanted to take him along on a missionary journey.  Acts 16:3 tells us why circumcision was part of the orientation process for him: "because of the Jews who were in those parts, for they all knew that his father was a Greek."  Timothy's circumcision had nothing to do with his standing before God.  It was not part of "being saved." It was for the sake of those to whom they hoped to preach.  Paul didn't want anything to stand in the way of the important message they had to share about the coming of the Messiah, Jesus.  If anyone asked Timothy, "Why should I listen to an uncircumcised scumbag like you?" He could honestly tell them, "Oh, but I am circumcised."  The door would open once again for their message.

Paul was no schizophrenic.  He was an outstanding theologian, and what's more, an apostle sent to bring the good news far and wide.  And his modus operandi was this: "I have become all things to all people, so that by all means I may save some." (1 Cor 9:22) This doesn't mean that Paul led a double life.  He lived by his convictions.  But he was willing to make sacrifices if it meant that the gospel would gain a wider hearing.  And so was Timothy.  Listen to what Paul said about him later to the church in Philippi:

"I hope to send Timothy to you soon, so that I too may be encouraged by hearing news about you. For there is no one here like him who will readily demonstrate his deep concern for you. [no kidding!] Others are busy with their own concerns, not those of Jesus Christ. But you know his qualifications, that like a son working with his father, he served with me in advancing the gospel."  (Phil 2:19-22)

----------

*If you want to dig more deeply into James' sermon, I recommend an absolutely brilliant article by Richard Bauckham.  Fair warning: It's rather scholarly, but so impressed me that I nearly framed it for my bedroom wall! [“James and the Gentiles (Acts 15:13-21).” Pages 154-184 in History, Literature, and Society in the Book of Acts. Edited by Ben Witherington. New York: Cambridge University Press, 1996.]

'the good shepherd' in 3-D

Here's an example of how reading the New Testament in 3-D works practically.  Grab your Bible and turn to John 10.  This is a familiar passage where Jesus talks to the Pharisees about who He is using shepherding metaphors.  John tells us that Jesus spoke figuratively and that the Pharisees missed the point (10:6).  (Note: This is no surprise, because Jesus has just called them 'blind' (9:39-41) and made clear that He has taken up Isaiah's mission to blind the Jews.  Their inability to fully understand His words is what buys him enough time to make disciples.  When they eventually figure out what He is saying, they crucify Him.)

So let's try reading this passage using our 3-D glasses (explained more fully in the previous post).  Lens #1 - Jesus is the true Israel. First, we need to see how Jesus' announcement that He is the 'good shepherd' (John 10:11) relates to Israel.  Is there any history to this metaphor being used of Israel?  Yes!  Perhaps the best example is found in Ezekiel 34:

"'Son of Man, prophesy against the shepherds of Israel; prophesy and say to them: 'This is what the Sovereign LORD says: Woe to the shepherds of Israel who only take care of themselves!  Should not shepherds take care of the flock?  ... You have not strengthened the weak or healed the sick or bound up the injured.  You have not brought back the strays or searched for the lost.  You have ruled them harshly and brutally.  So they were scattered because there was no shepherd ..." (Eze 34:2-5)

The leaders of Israel had historically failed to shepherd God's flock under them.  In fact, in the preceeding story (John 9) the Jewish leaders showed a blatant lack of care for the blind man in their midst and treated him and his family harshly.  It's no wonder that Jesus launches into this metaphor!  It should be obvious by now that Jesus did well what Israel's leadership failed to do, that is, He cared for God's flock.  When he says He is the 'good shepherd' it is in contrast to the many bad shepherds who have successively destroyed the flock.  But that is only half of the picture.

Lens #2 - Jesus is Yahweh.  If we read on in Ezekiel 34 we find something remarkable.  Because of the complete failure of Israel's shepherds, Yahweh announces:

"I myself will search for my sheep and look after them.  As a shepherd looks after his scattered flock when he is with them, so will I look after my sheep. ... I myself will tend my sheep and have them lie down, declares the Sovereign LORD.  I will search for the lost and bring back the strays.  I will bind up the injured and strengthen the weak ..." (Ezekiel 34:11-16)

The expectation is that Yahweh Himself is the good shepherd who will come and care for His flock!  And Jesus has just demonstrated such care for the neglected blind man.  His announcement that He Himself was the good shepherd should have sent shock waves through the crowd.  To claim that He was the good shepherd was tantamount to claiming deity!  This is not the only relevant passage either.  Psalm 23 naturally contributed to the idea that the LORD is the true shepherd of Israel.

So we have two options.  We can read John 10 as a creative illustration made by a good teacher who tended to be a bit mysterious.  Or we can put on our 3-D glasses and read His words in light of their bold claims.  Jesus is establishing Himself as the true leader of Israel.  He is also indicating that He is Yahweh Himself, come to shepherd His flock.  It took the Jews a while, but they eventually figured out what He really meant, and tried to stone Him (John 10:31-33)!  Let's not be counted among those who miss the significance of His words.

To read more about the significance of the 'Shepherd' metaphor in Scripture, I highly recommend:
Timothy S. Laniak, Shepherds after My own Heart: Pastoral traditions and leadership in the Bible (NSBT Vol 20; Downers Grove, IL: IVP, 2006).

the New Testament in 3-D

I've been reading some GREAT books on the New Testament lately, and I honestly feel like I've been handed a pair of 3-D glasses with which to read (and understand!) the Bible more profoundly than ever before.  What used to be flat, bland, or even puzzling has come alive and started to pop off of the page. Rather than keep this treasure for myself, I wanted to pass it on to you!

If you can image a pair of 3-D glasses (at least the ones from long ago), there was a red lens and a blue lens.  With these working together, an image that was specially produced for viewing with those glasses comes to life.  Without them, the same image is rather blurry, and if you stare at it too long you get a headache.  So too the Bible for many people!  A growing number of scholars are beginning to pick up on major themes in the New Testament that were missed in recent centuries.  For some reason the lenses most scholars were wearing just didn't allow them to see what was there all along.  If the NT was written with these twin ideas giving shape to everything, then we'd better put on our 3-D glasses so we can figure out what it means!

So are you ready?  Here are the 2 major keys that have breathed life back into the pages of Scripture for me this month.  They are distinct from each other (like the blue and red lenses), but when taken together they form a startlingly clear picture.

Lens #1 - Jesus is the 'true Israel.'  A lot of what Jesus says and does makes perfect sense when viewed through this lens.  Israel was called 'God's son' in the Old Testament (Ex 4:22), but they failed to do what God designed them to do (Deut 32:5).  They were supposed to obey him fully and in that way become a light to the nations (Isa 42:1-9).  But because they rebelled and were carried off into exile, they, too were in need of salvation (Isa 49:5-7). 

When Jesus is called God's Son it should be a flashing red light that he is the one who will do and be what Israel was to do and be.  His perfect obedience is patterned after Israel's failures.  One of the most poignant examples is the temptation account (Matt 4:1-11).  There Jesus spends 40 days in the wilderness being tested by satan.  He resists those temptations by using scriptures from Deuteronomy which described Israel's time of testing in the wilderness.  There could not be a more intentional parallel.  Jesus does perfectly what Israel should have done, and that qualifies him to be the light to the nations that they should have been.  Now, through faith in Jesus (the true Israelite) we become spiritual Israelites as well.  The promises made to them are fulfilled in us.  Obviously much more could be said.  But on to the next one.

Lens #2 - Jesus is Yahweh.  Much of Jesus' ministry was an acting out of what the Jews expected Yahweh (God) to come and do for them after the return from exile. The miracles, the victory over satan, the calming of the sea, the regathering of (true) Israel, and the establishment of His kingdom were all things that the OT predicted Yahweh Himself doing (Isa 52:7-10).  Jesus' deliberate journey to Jerusalem at the climax of his ministry was actually the promised return of Yahweh to fill Jerusalem with His presence (Matt 21).  But because of the failure of the Jews to recognize and believe in Him his coming was marked by judgement. 

I've only just begun to watch for the ways in which Jesus dramatizes OT prophecies or fulfills them through his actions, and my list is growing.  What excites me about this is that it is an entirely different angle from which to demonstrate His deity!  My Jehovah's Witness friends have already heard all the usual 'proof texts' about Jesus being God and they have answers for them.  But this cuts underneath all that debate to reveal the profound truth about who He is.  If we truly believe the OT prophecies, and then we see how Jesus does what Yahweh was supposed to do we have only two options.  We can suppose that God changed his mind and settled for an ambassador instead of coming Himself as He promised (NO!), or we can recognize that Jesus was Himself Almighty God.  Why didn't He just say it plainly?  Because a direct announcement would have resulted in a premature crucifixion.  All along the way He acted out His message boldly and let those actions speak for themselves.  Those who had eyes to see and ears to hear figured it out and gave Him their full allegiance.

If you want more about how to read the NT in 3-D, I recommend the following great books:

N.T. Wright, Jesus and the Victory of God (he has many other books which touch on similar themes)
G.K. Beale, The Temple and the Church's Mission (reviewed in more detail below)
G.K. Beale and D.A. Carson (eds), Commentary on the New Testament Use of the Old Testament (This commentary is worth its weight in gold.  If you can only afford one NT commentary, make this the one!)

what good is the old testament?

Top 3 Reasons to Read the Old Testament:

(1) It is impossible to truly understand Jesus without it.
(2) It is impossible to truly understand the New Testament without it.
(3) It is impossible to truly understand our identity as Christians without it.

These are not the only reasons.  But they are enough to make my point.

John Bright argues the same thing in his book, The Kingdom of God, where he says it is impossible to understand the New Testament apart from the Old because “Christ has come to make actual what the Old Testament hoped for, not to destroy it and replace it with a new and better faith” (193). This is bad news for the church today because it has long since forgotten the Old Testament. Bright laments the “widespread biblical illiteracy” that characterizes our generation of Christians. And he points out the danger of reading only the New Testament because it results in a superficial understanding of the Bible. Bright uses a building to illustrate his point: “If the Old Testament be a building without a roof [i.e. because its hopes are yet unfulfilled], the New Testament alone may be very like a roof without a building—and that is a structure very hard to comprehend and very hard to hold up!” (192-193)

A wonderful example of this is the book of 1 Peter. If you crossed out all of the Old Testament quotations and illusions in that short NT book there would be hardly a full sentence left over!  Peter bases his entire message for how the church should behave on their identity as the people of God (1 Peter 2:9-10) and in the example of Jesus (1 Peter 2:21-25).  How does that relate to the OT?

The ‘identity’ language is taken straight from Moses’ words to the Israelites in Ex 19:5-6 (which are later repeated in Deuteronomy 7:6 and several times later) where he calls them a “holy nation,” a “kingdom of priests,” and "God's treasured possession." Peter was not just making up nice things to say about NT believers.  What Moses said about Israel, Peter applies to a mixed church of both Jews and Gentiles! This radical shift is made possible by their faith in Jesus, the Messiah, who is the only true Israelite (because of his faith and perfect obedience). As Jesus took on the role to which Israel was called in Isaiah (Isa 42:1- as a light to the nations), he became the Servant whose suffering brought healing to the nations (52:13-53:12). Now the church, in following this suffering Servant, can expect also to suffer. Understanding the background for Peter’s words brings the rich depths of his theology into view. Without it we may scratch our heads and wonder why so many different metaphors are crowded into such a short letter.

This is just one example of why knowing the Old Testament is so vital.  It would not be exaggerating to say that it is impossible to accurately and fully understand the New Testament without a basic understanding of the Hebrew Scriptures.  I challenge you to read 1 Peter and underline everything that you think you've read in the Old Testament before.  I'm going to try it one of these days.  I've heard there are as many as 40 quotations and allusions there.  (And if you're really up for a challenge, try Romans 9-11, where there are reported to be no less than 100 quotes and allusions in just 3 chapters!)

on the horizon

One of the most exciting things about ETS was the opportunity I had to meet outstanding biblical scholars and discuss potential research ideas. 

+I spoke with Andreas Kostenberger (Southeastern Baptist Theological Seminary) about a paper I'll be writing in December on the book of John.  He has recently published a book on the theology of John's gospel, and wrote the chapter on John for Beale and Carson's Commentary on the Use of the OT in the New.  After talking with him I decided to write on Jesus' use of imagery from Isaiah in healing the man born blind.  He had made passing reference to the idea in his chapter for Beale and Carson, but he agreed that it's an idea worth further exploration.

+I met with Daniel Block (Wheaton Graduate School) to talk about Deuteronomy, his passion and mine.  We discussed two upcoming projects of mine: (1) A paper for my spring class on Biblical Theology where I plan to trace a concept which Moses introduces in Deut 6:10-12 that later occupies the minds of many of the Old Testament prophets.   Around our house we call it the "Fat and Happy Theme", but in its next life as an academic paper I'll probably call it "Satiation and Spirituality".  (2) My thesis (to be written Spring 2011) on the use of Deuteronomy in 1 Peter, with special emphasis on the idea of Israel (and then the church) as God's "treasured possession" (Deut 26:18 / 1 Peter 2:9). 

I was talking with the lady beside me on the airplane on my way home.  She wanted to know what I was planning to write my thesis on.  She didn't seem particularly knowlegable about the Bible (she wasn't sure what Deuteronomy was), but she got downright excited when I explained my thesis proposal to her.  "Peter," I told her, "is taking words which Moses used to talk about Israel as God's chosen people, and he's using them to describe the church, made up of both Jews and non-Jews.  He's saying something pretty radical - that we are now just as special to God as the Jews were in the Old Testament times."  I wish you could have heard her.  "If you're right," she exclaimed. "Then people really need to hear this!"  She started telling the man next to her all about it.  I was so tickled.  I think she thought I had discovered something brand new.

And that's why I'm excited about all the studying I get to do in my last 3 semesters in seminary -- because these ideas really do make a difference, and they really are GOOD NEWS for us in the 21st century.  Some may argue that Biblical Studies is somewhat of a 'dead' discipline because everything that can be said about the Bible has already been said (a debatable notion, to be sure).  But at the very least these truths need to be recaptured and rearticulated for a new generation.  I can't think of anything else I'd rather do!

Bill of 'Whose' Rights?

I'm reading an article by Dr. Daniel Block, from Wheaton Graduate School, on the relevance of Old Testament law for us today.  He says something very profound about the Ten Commandments (literally: 'Ten Words' found in Ex 20 and Deut 5), which he calls "ancient Israel’s version of the Bill of Rights." 

You know ours, right?  According to the Constitution of the United States we all have the right to a fair trial, the right to bear arms, freedom of religion, freedom of speech, etc.  But God's Bill of Rights is really quite the opposite!  Block points out that in contrast to our nation's Bill of Rights, the Ten Commandmants are "concerned to protect not my rights but the rights of the next person."  Those of us who enter into covenant with God are bound to behave in such a way to respect God more than ourselves, and to protect the freedom of others rather than our own. 

This preference for God and others is why Jesus can sum up the whole law in just 2 commands:  “‘Love the Lord your God with all your heart and with all your soul and with all your strength and with all your mind’; and, ‘Love your neighbor as yourself.’” (Luke 10:27 NIV)  Jesus wasn't writing a new law in order to do away with the old one.  He simply made plain what was there all along.

Quotes taken from "Preaching Old Testament Law to New Testament Christians" Part 1, Ministry May 2006.

well, well, well

What I'm about to write is not a startling new insight in the world of biblical studies. Scholars have long noticed it. But I'm not sure the average Bible reader appreciates how radical and suggestive Jesus is being in John 4. We call the story, "The Woman at the Well", but does it jog our memory? This is not the first biblical story where a man meets a woman at a well. It's not the second either. And both Jesus and John leave us plenty of clues to alert us to the fact that they have these earlier episodes in mind.

Genesis 24 - A man (Abraham's servant) on a long journey outside the promised land stops to rest at a well. A woman (Rebekah) comes to draw water. He asks her for a drink. Her offer is the grounds for a marriage proposal to his master (Isaac).

Exodus 2 - A man (Moses) on a long journey far from home sits down by a well. He helps some girls by watering their flocks. His kindness spawns a marriage proposal (Zipporah).

John 4 - Jesus, tired from a long journey, sits down by a well. A woman comes and he asks for a drink. She is shocked. (And we should be, too!) He offers her living water. Is this a marriage proposal? She may suspect it, because she denies having a husband.

Craig Keener (whose commentary is quite good once you make it past the 400-page introduction!) notes the possibility that we are to see a parallel here: “The Son had pursued this woman for the Father, perhaps as Abraham’s servant pursued Rebekah for his master”, implying that she is His bride (619). The story has already included direct references to Jacob, one of the patriarchs. It is his well where the incident takes place. Keener suggests, "The allusion to the finding of matriarchs for Israel may invite the reader to contemplate the ultimate identity of this Samaritan woman whom God is seeking, not on the basis of her past but on the basis of God’s calling: she will become foundational to a new community of faith and obedience.” (586)

This should shock us as readers. The Samaritan woman is a poor parallel to virgin Rebekah. She's been through 5 marriages already and is trying out a 6th. But Jesus offers her living water. And in doing so He makes a loud statement to His disciples that His kingdom will be built by sinners and outcasts -- those who have come to grips with their desperate need for His life-giving presence, not by the religious elite -- those who think they have it all. Well, well, well ...