This is the fifth in a series in which I demonstrate that it is a false teaching to assert that God abandoned Jesus on the cross. If you are new to the series, please review the posts immediately preceding this entry.
I will admit two things at the front of this post. (1) this post will be the most philosophical of the series, and (2) I am in no way claiming that I am an expert in something as deep and varied as the theory of the atonement. However, the biblical texts themselves make it clear that God could not have abandoned Jesus on the cross, if God was going to achieve the purpose for which virtually every Christian, including the “separationists,” claims that he did achieve – namely, the redemption and reclamation of his people.
Scriptures to consider: Romans 6:1-4, 8:1-11, 1 Corinthians 15:1-8, Colossians 1:15-23, Hebrews 2:9-18, 5:7-10, 9:11-10:18, 1 Peter 3:18-22, Revelation 5:9
To begin with I will make what initially seems to be a brash statement, but upon further review is absolutely true. There is not one single passage of Scripture from Acts – Revelation that even hints that God abandoned Jesus on the cross. Not one single passage. Not one allusion. Not one hint. None. It simply was not, and is not, a New Testament concept. In fact, the concept is so foreign to the New Testament that I do not understand where the idea originated. The only passage that can even remotely be used in defense of this teaching is, to no great surprise, a refutation of that teaching.
First, let us see how the New Testament writers viewed Jesus’s death. The primary text here is the book of Hebrews. From beginning to end the letter (sermon) extols the uniqueness and superiority of the sacrifice of Jesus as compared to the earthly sacrifices of the physical temple. The entire book needs to be read in this context, but notice 9:23-10:10 in particular. Nowhere in this section (nor in the entire book) can you find a place for God’s rejection of Jesus. It just will not fit the theology.
Read also Romans 6:1-14 and 8:1-11. Here again there is no room for an abandonment, a rejection of Jesus by God. The language Paul uses cannot be twisted around “Jesus was accounted to be sin, so God had to turn his back on him.” Paul’s theory of the atonement is undone if Christ was so wretched, so impregnated with our sin, that God could not look upon him (once again, twisting Habakkuk 1:13 to get to that viewpoint).
We have already noticed John 1:1-18 in regard to the trinity, but notice how in the introduction to his book here, John weaves in the idea of the atonement. It is because Jesus was “with God and was God” that through his “fullness we have received, grace upon grace.” A fractured, abandoned and rejected Jesus can hardly be considered to be in the “fulness” of God.
Now let’s look at 2 Corinthians 5:21, the one verse that “separationists” hang onto with all their might to rescue their fallacious theory:
For our sake he made him to be sin who knew no sin, so that in him we might become the righteousness of God. (RSV)
The “separationists” focus on one little phrase, “he made him to be sin” and overlook the entire context of the passage. Let us undo that mistake.
To begin with, the chapter in which this verse is found is not an explanation of the atonement at all. It is a defense of the role of the minister, an ambassador for Christ. Paul is defending his role specifically, and explaining why he does what he does. So, if he preaches relentlessly, because he is convinced that Christ died for all men, what does it mean that Christ died for all men? That is the “digression” that begins in v. 16. By Christ’s death he has made all men new. This is “from God, who through Christ reconciled us to himself” The phraseology is important here. Paul states that it was through Christ that God reconciled man to himself. He continues in the next sentence by saying, “that is, in Christ God was reconciling the world to himself.” Now, we have “in Christ.” So it was in and through Christ that God accomplished the reconciliation. How did this occur? Paul is not specific (in fact, in the entire New Testament there is no one, single, clear explanation of the atonement), but he does go on then with the verse highlighted above.
Note in this section what Paul does NOT say. Paul does NOT say that Jesus was made to be sinful. This would contradict the entire book of Hebrews, noted above. Paul also does NOT say here, and here would be THE perfect place for him to say it, that God abandoned or rejected Jesus at any point in time. In fact, taken in its context, Paul is arguing the exact OPPOSITE. He is telling the Corinthian Christians that the death of Jesus was entirely God’s will and plan, and that it was exactly in and through this death that God accomplished his goal of reconciliation with mankind.
Now, I am not the sharpest knife in the drawer, but it just seems to me that if you reject the very thing that you willed and that you planned, you can not then come back and say that it was the very thing that you rejected and abandoned that accomplished your will. Yet, this is the exact illogical argumentation that “separationists” want you to believe when they tell you that God rejected Jesus on the cross.
So, as a summation, we have here yet another illustration of the number of ways the “separationists” incorrectly interpret Scripture, twist other Scriptures, fail to follow clear lines of logic, and reject the overarching message of the entire New Testament.
But, I have just one more point to make as I close. As a matter of sheer luck (serendipity?), a preacher friend (who knows I am working through this project) showed me an interesting verse in the book of Exodus. I shall quote the passage in full to illustrate my point:
And you shall make a plate of pure gold, and engrave on it, like the engraving of a signet, “Holy to the LORD.” And you shall fasten it on the turban by a lace of blue; it shall be on the front of the turban. it shall be upon Aaron’s forehead, and Aaron shall take upon himself any guilt incurred in the holy offering which the people of Israel hallow as their holy gifts; it shall always be upon his forehead, that they may be accepted before the LORD. (Exodus 28:36-38 RSV, emphasis mine).
So, Aaron, the high priest, was to “take upon himself any guilt” of the people – and he was to take that guilt and atone for it before the ark on the day of atonement. And God never turned his back on Aaron, did he?
Kind of makes you want to go back and pay more attention to the book of Hebrews, doesn’t it??
Next up – the impossibility of God abandoning Jesus as demonstrated in the chronology of the crucifixion.
So far in this series of posts I have examined Psalm 22, Habakkuk 1:13, and the nature of the trinity as arguments against the mistaken belief that God abandoned Jesus on the cross. At this point if you agree with me you are probably saying, “Enough, you made your point, what could be more clear?” Of course, if you disagree with me you are probably not reading this post at all, so to go on further would kind of be silly anyway. But I am not done yet – I have a number or arguments yet to mention that further support the biblical view that God was entirely with Jesus on the cross.
Today I look at how Jesus himself rejected the idea that somehow the Father would abandon him on the cross. Consider first Jesus’s words in John 16:32:
The hour is coming, indeed it has come, when you will be scattered, every man to his home, and will leave me alone; yet I am not alone, for the Father is with me. (RSV, emphasis mine.)
Now, a full fledged separationist (one who believes God did abandon Jesus on the cross) would point out that at this point in time Jesus was in fellowship with his father. What I want to point out is that Jesus never said, “At some point I will be alone” or “At some point the Father will abandon me.” He went out of his way to emphasize that at the point in time the disciples abandon him, he will not be alone, because his father (God) will be with him. If God did reject Jesus it was a complete shock to Jesus, and a repudiation of Jesus’s own words! I do not think many separationists stop to consider this verse, nor the one to follow:
I do not pray for these only, but also for those who believe in through their word, that they may all be one; even as thou, Father, art in me, and I in thee, that they also may be in us, so that the world may believe that thou hast sent me. The glory which thou hast given me I have given them, that they may one even as we are one, I in them and thou in me, that they may become perfectly one, so that the world may know that show has sent me and has loved them even as thou has loved me. (John 17:20-23, RSV, emphasis mine)
Notice the purpose for which this prayer is prayed – the unity of all followers of Jesus. Notice the proof that Jesus gives that such believers can be, and should be, perfectly one. That proof is the unity of God and Jesus. If that unity is destroyed, then the argument Jesus makes that all disciples should be one is also destroyed. If God can abandon Jesus, why then can Jesus’s disciples not abandon one another in times of stress and persecution? The theory of God abandoning Jesus simply destroys the concept of the trinity (last post) and invalidates the promises and prayers that Jesus spoke immediately before his death.
So, just to recap: if you believe that God abandoned Jesus you have to (1) twist Psalm 22 to mean something it most definitely does not mean. You have to also (2) take Habakkuk 1:13 out of context and make Habakkuk mean something for all time and eternity that he said once, that God later corrected him for saying, and that Habakkuk himself refuted toward the end of his writing. Finally, you have to reject all the biblical teachings of the unity and indivisible nature of the trinity, up to and including disregarding, or even disavowing, the very words of Jesus to his disciples.
It just seems to me to be an awful amount of work to do to defend a teaching that was rejected in the first couple of centuries as being heresy. Why would you want to?
Next: The New Testament (and indeed the biblical) doctrine of the atonement refutes the idea the God abandoned Jesus.
The death penalty has been on my mind quite a bit lately. One reason is that I am teaching a course on Christian Ethics, and the topic came up as a part of the curriculum. Another reason is that there is a case currently in the headlines about a woman on death row who has, by virtually all accounts, made a complete change in her life and has become a Christian, and has been doing remarkable work with other inmates as she has contact with them. Many, both in the secular and the religious worlds, are working for the commutation of her sentence so that she be spared her execution.
I try to keep abreast of arguments on both sides of this issue. One of my mentors (by distance, and now only through his writings as he has passed away) was an avowed anti-death penalty advocate. I read his arguments closely, and while I agree with some of his logic, there are some other aspects of his (and the entire anti-death penalty movement) that I have great difficulty in accepting. So, I write this post as both a statement of my current position, and as a refutation, or a challenge if you will, of some aspects of the anti-death penalty moment that I would like to see clarified or explained.
As I understand the main theological objection to the death penalty, Jesus established in the Sermon on the Mount, and through later teachings as well, that his disciples are to forgive, are not to employ any means of violence, are not to retaliate in any way, and are to bear with any injustice, all for the sake of the Kingdom of God. This is a strong argument, and cannot be dismissed with the flippant attitude that many pro-death penalty advocates demonstrate. In this line of thinking Jesus has abrogated the Old Testament permission to take “life for life, eye for eye, tooth for tooth.” While this is a strong argument, I believe there is an inherent flaw – a contradiction that weakens the argument significantly, if not totally.
The primary Old Testament passages relating to capital punishment (especially in relation to murder) are Genesis 9:6, Exodus 21:12-17, and Numbers 35:9-34. There is another key passage that must be included in the discussion, and that is the law relating to false witnesses, Deuteronomy 19:15-21. These passages reveal several critical components of capital punishment that I believe are NOT addressed by many anti-capital punishment advocates.
First, the basis of capital punishment is not revenge, retaliation, or retribution. The basis – the foundation – for the use of the death penalty in the case of murder is that murder violates the nature of God himself. Murder certainly is a violent crime – as is rape and kidnapping, other crimes for which the death penalty could be used. Murder violates the bond of humans in community, as does rape, kidnapping, and the sexual sins for which a person could be executed – adultery, bestiality, even homosexuality. But, while all of these crimes and violations of the Law violated God’s holiness, only the crime of murder violated his nature. Thus, the only crime for which there was no chance for a substitution was the crime of murder (Num. 35:31).
Second, to reverse the rationale or the exercise of capital punishment is to tacitly admit that the God of the Old Testament was a vengeful, angry, violent God, but the God of the New Testament is a kind, loving, forgiving God. It is to tear apart the Trinity – Jehovah is the God of the Old Testament, a warring, violent God; but Jesus is the God of the New Testament, a kind, gentle, forgiving God. This is a separation of the nature of God that I simply cannot accept. God is clearly described in the Old Testament as a forgiving God who seeks the restoration of a broken relationship with man. God is just as clearly described in the New Testament as a God who will ultimately judge the disobedient and unrepentant sinner.
Third, and directly related to the last point, when we turn the God of the New Testament into an exclusively kind, gentle, loving, forgiving God we create a god in our own image. We are just so kind, so loving, so forgiving, so much more mature than those bloodthirsty Israelites that we need a god who looks and acts like us. We need a compassionate god – and a god that condones capital punishment simply will not do. So, we create a new god – an anti-capital punishment god, and we do everything that we can to separate him from the God of the Old Testament. But this is pure idolatry. When we say we worship the God of the Bible, we must let the Bible describe who God is, and then we either accept that God or we reject that God. We cannot create him in our own image.
That leads me to my last point. I have a suspicion that one reason so many are so afraid of allowing that God can still condone the use of capital punishment is that we fear our own punishment. If murder (and other sins, to be perfectly honest) demand the death penalty, then hell is a very real possibility. But, if God utterly and totally reversed himself on that blessed night in Bethlehem when a little baby was born to the virgin Mary, then maybe there really is not a hell after all – how can a God who has abolished the death penalty actually use the ultimate death penalty?
As I said above – I continue to consider this question deeply. I know that in the United States we have employed the death penalty very unevenly and very unjustly. We certainly do not apply the penalty as it is described in the Bible. To pause for a season to make sure our system does not perpetrate the sins of our past is a wise move. However, our very human and very broken use of the penalty does not in and of itself eliminate the just and proper use of the penalty.
I am certainly open to the possibility that Jesus did, in fact, abolish the use of capital punishment. However, in order for me to be fully convinced, the objections that I have raised above must be answered. If murder in particular so violated the nature of a life creating and sustaining God, and if God in his divine justice system created such an explicit and carefully nuanced method of determining guilt and the protection of the innocent, how can we, as mere mortals, claim that justice system is unfair? Is it not OUR system that is unfair?
Just another flight through the thick fog of our broken humanity, and trying to see the light of God’s word clearly and faithfully.
It is not a popular concept anymore, if, in fact, it ever was. What if I’m wrong? In today’s world there is no right and wrong. But, there again, what if the people who think this way are, despite their assertion to the contrary, wrong?
What happens then?
It is frightening to pay attention to many speakers, preachers and Bible class teachers in particular. Imbued with the “sage on the stage” mentality they view their conclusions as unassailable truth, when, in fact, often times their conclusions are nothing more than guesses, educated or not. This is especially so when such conclusions are buttressed with the quotation from a passage of Scripture. The truth of Scripture is somehow magically transferred to the the presenter, baptizing the false statement and absolving the presenter of any sin. Of course, the error is more frequently than not compounded by the fact that the passage of Scripture is taken out of context, but hey, if we are proving the truth of our flimsy argument and absolving ourselves of sin, what does a little context have to do with anything?
But, I return to my question – what happens if I am wrong? (Let’s speak in first person singular terms here, just to avoid the temptation to be judgmental.) Or, perhaps to be more truthful, what happens WHEN I am wrong?
When was the last time you saw, or heard, someone actually, sincerely confess error? I don’t mean confess around the error. Politicians and other public figures have mastered the art of first-person-once-removed confession. “I’m sorry if anyone was offended by the allegations made against me.” Notice there is never any regret at being wrong, only that certain individuals might be offended. In some rare instances the figure might admit that the allegations are serious, but on the other hand, “there is no evidence to support the allegations.” Never, “the allegations are absolutely false.” It is just that there is never any evidence to support the allegations. My lawyer is too good to allow any evidence to show up.
Enough with the politicians. They are far too easy a target. What about your preacher, your Bible class teacher – what about you? When was the last time you heard your preacher stand in the pulpit and say, “I was wrong”? When was the last time you told your class, “I was wrong”? When was the last time you told your class, “I might be wrong here” and fully, truthfully meant it?
Here again I am not talking about the massive flood of “I used to think this about (you name the hot-button issue of the day), but now I think this…” That is mere pandering to the masses, and that in and of itself is conduct unbecoming a minister of the gospel. Any minister who changes his mind concerning homosexuality or bending gender roles or the role of the Holy Spirit just to climb aboard a bandwagon has sold his soul to the devil. I am talking about a genuine confession of error in life or in doctrine that affects a person to the core of his or her being.
I am talking about a Saul of Tarsus to the Apostle Paul kind of transformation. A confession that moves a person from persecutor to persecuted, from trying to take life to being willing to surrender one’s life for the sake of the same cause. I am talking about being absolutely convinced of the truth of a concept to the absolute conviction of the error of the same concept. I know it happens, but, how does it happen and what are the consequences?
To make the argument that I am always right, that I am flawless in my interpretation of Scripture, that I know the absolute truth to every question of translation, interpretation, and application is absolute heresy. No one can be that perfect. We may share in a measure of perfection, we may taste perfection from time to time, but even the most secure of our conclusions comes with the tinge of reality that I am human, my intellect is fallen, and there is always more information out there than I can access or grasp.
Does that mean we throw up our hands and give up? As Paul would say, “By no means!” Absolutely not! I may not know with divine certainty why baptism is essential for salvation, why men and women are created equal but with different roles, why certain practices are pleasing to God while others do not please him, but that does not mean I surrender my God given intellectual gifts to try to understand those questions – nor to search for greater certainty that those “truths” are indeed true. And it certainly does not absolve me of confessing when I am wrong about any conclusions I offer as being true, but are not.
If I had one saying that could describe my philosophy of learning it would be this, “If I am wrong, please point out the error of my way, as I do not want to believe any error, nor do I want to teach any error. But please use evidence beyond personal opinion so that I can test the validity of your conclusion, as you have obviously tested the validity of my conclusion and found it to be false.”
Two people who hold diametrically opposing viewpoints on any issue cannot both be right. Homosexuality cannot be both acceptable to God and a sin. A congregation that forbids the public leadership roles to women and a congregation that allows women full leadership roles cannot both be pleasing to God. Christians cannot both affirm the uniqueness of male/female genders and affirm the rights of individuals to “change” their gender. Baptism cannot be both essential to salvation and an optional act of choice. Man cannot have both free will, and be subject to eternal predestination.
These concepts I hold to be true. If I am wrong, please let me know why, and where I can learn a better truth. Don’t expect me to just give up if you disagree with me, but if I am wrong I want to change my beliefs and behaviors to conform with the truth.
What happens if I am wrong? . . . Maybe my topic is not important, maybe it is eternally important. But the question itself should never cease to guide my search for truth.
Thanks for flying with me in the fog…
The Church According to Paul: Rediscovering the Community Conformed to Christ James W. Thompson, (Grand Rapids: Baker Academic, 2014), 289 pages including bibliography and indices.
I’ve noticed that most of the book reviews I write are on books that are years, if not decades old. So, it it nice to finally read (and review) a recent publication. This book has a 2014 publication date, so you cannot get much more recent than that. And, the subject matter is relevant to so many discussions regarding the church today.
Dr. Thompson’s main thesis is that in all of the discussions (written and oral) about the church today, the one voice that is missing is the voice of the apostle Paul, and since he had the most to say about the New Testament church, it just makes sense to go back and read what he had to say about the church. Throughout nine chapters this is exactly what Dr. Thompson does – examining such topics as the key themes in Paul’s ecclesiology, the corporate nature of the church, the visible manifestations of the church, spiritual formation and the church, justification, evangelism, the universal church, the relationship between the universal church and house churches, and leadership in the church. Dr. Thompson concludes with a summary chapter discussing the church after christendom. Dr. Thompson moves well beyond the Roman Catholic position, as well as the standard Protestant definition of the church. He also challenges the standard understanding of the church in the American Restoration Movement (I’m not so sure I agree with his views on Paul’s teaching regarding the importance of baptism, but that is a minor point in the book). Dr. Thompson explores the rich nuances of Paul’s ecclesiology in-depth, and opens the path to a much deeper and more vibrant understanding of what it means to be the church of Christ.
I thoroughly enjoyed this book – there is hardly a page in my copy that does not have multiple sentences underlined and maybe a passage or two with a star in the margin. The book is written in an academic style, but Greek words and phrases are transliterated so that the reader who does not know Greek can follow along. Dr. Thompson employs voluminous Scripture references – no one can accuse Dr. Thompson of avoiding the text. The reader may not agree with Dr. Thompson in every point (I did not, nor do I ever fully agree with an author), but you know that Dr. Thompson has done the heavy lifting to research his topic and to present his material in an easy-to-follow format.
Regarding those who will disagree with this book – those in the “the church has to be missional to be a church” crowd will not enjoy this book. Maybe that is why I enjoyed the book so much – the whole “missional” movement has left me utterly flat – few can define what they mean by “missional,” and even those who try to define it cannot do so with reference to the Bible. Usually what they end up doing is quoting some Latin phrase (missio dei) or some such and then grinning really big like they have said something important. (How about this for a quote, “The word ‘missional’ seems to have traveled the remarkable path of going from obscurity to banality in one decade.” p. 12, quoting Allan J. Roxburgh in footnote #55). Dr. Thompson challenges vapid thinking, and this book is a healthy and very much needed corrective to the pabulum being touted as the next thing to save the church from obscurity. But Dr. Thompson does not just attack the “missional” church movement and leave the scene of the fight. Dr. Thompson provides a healthy and scriptural response to those who follow the “missional or bust” movement.
Regarding the aspects of the book I did not appreciate – Dr. Thompson has an irritating habit throughout the book of making reference to “Deutero-Isaiah” and “the contested letters of Paul.” Now, I am fully aware of the controversy regarding the authorship of the book of Isaiah. But, we do not have an Isaiah, a “Deutero-Isaiah,” and a “Trito-Isaiah.” What we have in our text is the book of Isaiah. If you are quoting from the book of Isaiah, quote Isaiah, not from some unproven theory that there were multiple authors of Isaiah. If you are writing a commentary on Isaiah, or if you are writing a critical introduction to the book of Isaiah, then by all means cover the relevant arguments and state your conclusion. The same holds true with the “contested” letters of Paul. So what if the authorship is contested? Either they were written by Paul (if so, say so and move on) or they were not (if so, why even mention them in a book discussing Paul’s ecclesiology?) then state your reason for not including them in your book. Oh, well, that is why Dr. Thompson has his work published by Baker Academic, and mine won’t be. Still, it is irritating to constantly be confronted with these phrases, which, at least to me, are not just descriptive, but have crossed the line into being judgmental.
Dr. Thompson’s book is timely, and for those who are interested in the health of the church, is a much needed addition to the study of ecclesiology (the study of the church). Doubtless, Dr. Thompson’s conclusions will upset some people – he certainly challenged me in many healthy and beneficial ways. But, agree with him or disagree with him, you must appreciate the depth of the study and the imminently readable fashion in which Dr. Thompson writes. Sure, there are some things that I wish he would have changed, but this book should be on the “to read” list of any minister, elder, deacon, or Bible class teacher who is vitally interested in the health of today’s church.
It is time for my annual (or almost annual) post suggesting a daily Bible reading schedule. This coming year (2015) I am going to return to an older schedule I have used, and after explaining that schedule I will explain why I believe it to be a valuable exercise.
First, a bit of an explanation – it sounds confusing, but it really is not. I just explain in confusing terms.
The basic schedule calls for a reader to read 5 chapters of the Old Testament every day, Monday through Saturday. Also, one Psalm is read daily, Monday through Saturday. On Mondays and Saturdays the reader reads one chapter of the New Testament, and on Tuesdays through Fridays the reader reads 2 chapters of the New Testament. Thus, on Mondays and Saturdays the schedule calls for 7 chapters a day, and on Tuesday through Friday it calls for 8 chapters a day. This schedule allows a person to read through the entire Bible twice in a year. I choose one translation for January – June, and another for July – December. This allows me to “hear” the text in two different translations within one year.
Now, a couple of changes need to be made throughout the year. For one, February only has 28 days, so there has to be some changes in the Old Testament readings. I combine some of the smaller prophetic writings, or I will add a chapter here or there depending on context. Also, Ps. 119 is 176 verses long, so I break the Psalm into 24 verse sections for a daily reading.
To work the whole schedule out, I take a calendar and, starting with Jan. 1, will write down the OT, Psalm, and NT reading for each day on that calendar. Planning ahead is part of the discipline of reading. Of course, there are dozens, maybe hundreds of pre-printed schedules out there – but what fun is that? Part of the joy of this plan is you actually have to spend time working it out. The return you get for your time is quite gratifying.
You may ask, “What about Sunday?” Well, that is when I turn to the Moravian reading schedule, which follows the common lectionary reading for Sunday. So, every Sunday there is an Old Testament reading, a reading from a Psalm, a reading from a gospel, and a reading from another New Testament book. The lectionary follows the common Christian calendar.
This past year I followed the Moravian reading schedule completely, but I learned a couple of things. The Moravian schedule is much more expanded – you read through the Bible once every two years, meaning the readings are much smaller. But I learned that the manner in which the Moravian schedule breaks the Old Testament readings is not necessarily along contextual lines. Many stories are interrupted, and others are broken in seemingly incongruous ways. Also, many of the Psalms are divided, when they should have been read in their entirety. Now, a reader can always read the entire Psalm every day, and I often did, but it just did not make sense to me to break so many of the Psalms into smaller sections. The New Testament readings make much more sense, at least this past year, as the readings all came from the gospels which are easier to break into contextual sections.
An objection to my longer reading schedule is often “I don’t have time to read that Bible that long every day.” Let me say first that there are some people for whom that is true. I think especially of mothers of young children. Babies and toddlers just do not allow for lengthy periods of quiet time. However, for the overwhelming majority of us, that excuse is just a dodge. How much time do you spend with your eyes glued to a screen – either your computer, phone, or tablet? Uh huh, thought so. Now, how much time do you spend reading your Bible? Yeah, right. See – our priorities are revealed by the amount of time we devote to certain tasks. I seriously doubt that many of us cannot devote 30 – 45 minutes a day to reading the Bible, even if it has to be broken into sections (Old Testament in the morning, Psalms and New Testament at night). It is not so much a matter of opportunity, but will power and dedication.
Another objection I hear is “I just want to read a verse or two and meditate on those.” Wonderful! I think that is a great idea. But with that idea comes the related problem of atomizing the Scriptures. The Old Testament in particular was written as a narrative, a story. By just pulling one verse out of thin air a reader misses the “story” that makes the verse important. So, by reading larger sections (and 5 chapters a day is NOT that long of a reading), a reader can follow along with the narrative of the text. Then, if a particular verse, or section of verses, strikes you as especially meaningful, then by all means take the time to meditate on those verses.
The point of any daily Bible reading schedule is that it is pointless if we do not spend time in the text. I fully admit that this “long” reading schedule is not for everyone. But, for some, it may be the schedule that opens entire new doors into the Scripture.
Whatever your plan, choose one that works for you and stick with it. Let us all become readers of God’s word in 2015!
Yesterday I was directed to a blog post regaling the virtues of the millennial generation. For those of you who do not know, the millennial generation is that group of people born in the late 1970s (or early 1980s) through the mid 1990s. So, the oldest of this group are entering their 30’s, the youngest are still in college, or are perhaps entering college. You can find many different opinions as to when a “new” generation arrives and supplants its predecessor. There are obviously large “buffer” groups in-between clearly defined generational groups.
Anyway, in this blog the author made the statement that the millennial generation is the most educated generation in modern history, if not all human history. I almost choked on my coffee. But, then I understood what the author was saying. In the next paragraph he pointed out that millennials have greater access to more information than any generation before. Now that I can agree with. But, seriously, information does not equal education.
I deal with millennials every day. And, granted, some of them are incredibly gifted, brilliant, and well educated young people. And, on the other hand, some of them are dumber than door-knobs, yet with the ability to google just about any topic and scroll through thousands of bits of information in just seconds. They know how to work their tablets and smart phones with amazing dexterity, and yet they cannot think their way out of a wet paper bag.
Having access to information does not equal education. You can live in a library for all of your life and still be illiterate – just having millions of books at your disposal does not mean you know what is in them, nor does it mean that you can process the information that they contain in an intelligent manner. The fact that the author of the blog appeared to be a millennial himself (just going by his picture) proves my point. He equated information with education. Education certainly requires information, but education means far, far more than access to or even appropriation of information.
What does this have to do with theology? It is funny, but one of my college groups was discussing the huge increase in the number of Bible translations over the past couple of decades. Whereas I grew up with maybe a dozen translations to choose from, now there are hundreds, with more being produced every year. You have more translations on your smart phone than I had to study in the library at ACU (okay, that dates me). But, the proliferation of translations has done nothing to increase the knowledge of the Bible, nor general biblical literacy. If anything, knowledge of the Bible has decreased with the increase in the availability of modern Bible translations. Access to greater information has actually had a negative affect in terms of people knowing the text, and how to apply the text of the Bible. The Bible has just become another app on your phone, standing in competition with FaceBook, Twitter and the latest, greatest computer game.
I do not mean to unduly criticize the millennial generation. Those in this category certainly did not ask to be born in the year they were born, and they were handed a world that was thoroughly trashed by the Boomers and Gen X. Maybe the millennial generation will be able to fix some things that need to be fixed, and, God willing, maybe they will see fit to return their sights onto God and the Church. They have a tough row to hoe – and mere access to information is not going to help them. They need to learn how to process that information, and they need to learn how to make that information work to the benefit of mankind, not its detriment. My generation did not do such a good job with that mandate. I can only hope the millennials, and my daughter’s generation (what ever it will be called) can do better.
But, please, do not confuse information with education. That just proves how uneducated you really are.
I’ve been trying to articulate something for some time, and for whatever reason I just cannot seem to get the words right. If you are reading this that must mean I hit the “publish” button, so maybe I’ll get it right this time.
Back when I was flying the most stressful (nay, terrifying) aspect of flight was the last few thousand feet of the flight when I was cutting through some dense fog on an instrument approach. According to the FAA rules under which I was operating, I could begin an approach as long as the visibility at the airport was one-half mile and there was a 200 foot space between terra firma and the base of any solid cloud layer. (This was the lowest minimum visibility required – at other airports the minimums went up due to less accurate navigational aids). Now, what that means is when I broke out of the cloud base there was 200 feet between me and mother earth, and I could see 3,000 feet in front of me. The only problem (well, not ONLY) is that on final approach I was flying at roughly 100 miles an hour. It does not take long to cover 3,000 feet horizontally or 200 feet vertically if you are traveling at 165 feet per second (give or take a few).
Add to that there was the issue of keeping both eyes glued to my instruments, making sure I had flaps and landing gear down (the chirp of rubber meeting concrete is much more comforting than the shriek of aluminum grinding on concrete), maintaining proper airspeed, monitoring all my approach and navigational aids, and talking on the radio whilst at the same time keeping one eye pealed out the windscreen hoping to catch a glimpse of the ground before it reached up and smacked me. And, I was doing this all single pilot – nobody named Auto sitting next to me to make sure I was not about to kill myself and spread thousands of pounds of freight all over the countryside.
So, when I saw the bright strobes and approach light system announcing the approach end of the runway I always let out a huge sigh of relief. It was always nice to breathe again when you have been holding your breath for 5 minutes.
The thing that was so comforting about seeing the approach light system was that it meant I was almost home. The lights did not have to worry about the fog, the ceiling level of the cloud base, the rain, the snow, or if everything in the plane was functioning properly and had been properly tuned, pushed and set. The lights were solid guides in a very fluid and dangerous system.
Oh, and one other thing I forgot to mention:
When flying in fog so dense I could not see my wingtips I had to turn off the strobe and landing lights on my airplane. This was true in daylight, but was especially critical at night or in snow or rain. If I did not the disorientation from the resulting strobe or the reflection from the landing lights could get me killed graveyard dead in a matter of seconds.
I had to make sure that the only lights my eyes would focus on were the lights of the approach light system on the end of the runway. Any other light was distracting, and potentially fatal. Once free of the clouds a quick flip of a couple of switches and I had my strobes and landing lights back on (if necessary).
I may be an alarmist, but I see way too many preachers and authors trying to fly in the theological fog with every light in and on their airplane turned as bright as it can, while ignoring the lights at the end of the runway. In other words, they are focusing entirely upon their constantly changing nature, their culture, their wants, their wishes, their desires, and the way they have decided God must think, act and judge; and they are totally ignoring the solid, immovable structure that tell us exactly how God in fact does think, act and judge.
Stated another way – we need to turn the lights off of ourselves and let the light of God’s Word guide us home.
I’m sick to death of preachers saying that some passage of Scripture can be ignored or rewritten because our culture is different from the culture in which the author lived. Yes, it is. And the culture of Paul was different from the culture of Abraham or David. But you never read of Paul disavowing Abraham or David just because they preceded him in terms of earthly chronology.
Our world is moving and changing at a speed far in excess of 100 miles an hour. The fog of contemporary culture is far more dense than any in which I ever flew. We cannot just sit back and “fly by the seat of our pants.” We have to end this infantile obsession with our narcissistic culture and realize that if we are going to safely lead others to a distant shore then we are going to have to trust the approach lights that God has given us – not our own fickle and changing opinions.
We have to turn the lights off of ourselves. God hasn’t moved since the days of Adam and Eve. He knows where firm ground is. He knows where our destination is. He has provided us with all the guidance we need. He has the approach lights turned up as bright as he possibly can.
Let us have a little faith in the light of God’s Word, shall we?
I was reading in the book of Exodus this morning in my daily Bible reading. The passage I was reading (more on that later) reminded me of the amazing instructors I had in college. Drs. John Willis, Everett Ferguson, Ian Fair, Neil Lightfoot, Bill Humble, Eugene Clevenger, Lemoine Lewis – an amazing cast of instructors at one given point in history. It is really quite spooky how a few verses from the Bible can bring so many faces and tones of voice and little personal mannerisms and other memories flooding back to you.
Anyway – and on to the point of this blog, the passage I was reading included the last few verses of Exodus 2 all the way through chapter 3:
God heard their groaning, and God remembered his covenant with Abraham, Isaac and Jacob. God looked upon the Israelites, and God took notice of them…Then the LORD said, “I have observed the misery of my people who are in Egypt; I have heard their cry on account of their taskmasters. Indeed, I know their sufferings, and I have come down to deliver them from the Egyptians, and to bring them up out of that land to a good and broad land, a land flowing with milk and honey…” (Exodus 2:24-25, 3:7-8a, NRSV)
It was Dr. John Willis who taught me the ancient language of Hebrew (and a ton of other information about the Old Testament). One of the things that he stressed in dealing with any passage of Scripture (Old or New Testament) is to focus on the verbs. The verbs carry all the freight of the sentence, and theologically speaking, all the spiritual freight as well.
Notice the verbs in those few verses. God heard, God remembered, God looked upon, God took notice, God had observed, God had heard, God knew, God has come down, and God will bring them up.
And that, my friends and neighbors, will keep you busy studying and meditating and praying upon for as long as you would like. Those are some of the most powerful, most pregnant, and most eloquent expressions to be found in Holy Scripture.
Agnostics and atheists like to think they can place Christians in a difficult spot by speaking of God’s absence, of God’s forsaking the earth. They might have a point if the Bible spoke of Deism. But the God of the Bible is no deist. The God of the Bible is a living, active participant in this world. Our God did not wind the universe up only to watch it run down to some cataclysmic end. Our God hears, remembers, looks upon, takes notice, observes, comes down in order to lift up.
I am afraid that too many Christians have been deluded by Aristotle’s “Unmoved Mover” as the picture of God. In this they have fallen right into the trap that agnostics and atheists have laid. Aristotle does not even come close to the picture of God painted in the Hebrew Scriptures, not to mention the New Testament. I am so glad! Aristotle’s god may be worthy of fear and loathing, but never love, adoration and worship.
When you are flying by yourself in fog so thick you cannot even see your wingtips it is nice to know there is someone out there who can see everything that is going on. In the case of a pilot that is the air traffic controller who guides and sequences all the planes flying around in the muck so they can land safely.
We, as children of God, have so much more than an air traffic controller. We have a God who sees all, knows all, and, most important, loves and cares for all. He created all and died for all. He it is who is worthy of our love and adoration.
It is not difficult to discover who this God is and what He does for His children – the proof is in the verbs!
Disclaimer here – I was not able to watch the debate last night between Bill Nye (the “Science Guy”) and Ken Ham. (I was busy feeding about 75+ hungry college students). But I have read some news reports and commentary today and I am generally familiar with their arguments, so I would like to offer some commentary of my own.
First, where Bill Nye is wrong.
Nye is wrong in that he seems to think that “science” is a pure subject. It is not. I know this sounds esoteric, but when Nye says, “science is just about studying facts” he is in fact (no pun intended) working under a larger philosophical concept of “scientism.” Nye, and many other evolutionists, confuse the examination of particular artifacts as “science” when in fact their examination of those artifacts is being driven by an earlier presupposition to accept certain results and reject others. When Nye and other evolutionists claim that a certain rock or fossil “proves” evolution, they are in fact rejecting other possibilities because those possibilities do not fit the theory that they are indeed trying to prove. To be specific, there is not just one “missing link” in the chain of “evolution,” there are many. But, you will never hear an evolutionist even mention those gaps, because their “scientism” will not allow them to ask the question that might allow for a Divine Creator – how can you explain these gaps? On the other hand, the scientist who believes in the Creator God can look at the exact same evidence and argue that the “gaps” in the evolutionary chain are the fatal flaws of evolution. Their examination of the facts, or “science” is disavowed by Bill Nye and others because it does not fit within their “scientism” – a philosophical belief that will not allow for a creator God in any way, shape or form.
Now, where Ken Ham is wrong.
Ken Ham goes to the other extreme. Ken’s failsafe position is “because the Bible says so.” In effect, Ken turns the Bible into a scientific text book, complete with an inerrant chronological record and specific history of all things created. The Bible was never meant to be used in such a fashion. Perhaps the one thing that distresses me the most about Ham’s position is his relentless promotion of the “6,000 year old earth” argument. I wrote about Archbishop Ussher and his computation of the 6,000 year age of the earth a long time back, but the salient facts bear repeating. Archbishop Ussher was a profound Christian apologist and quite a remarkable mathematician. By combining various chronological lists in the Bible along with some intricate mathematical computations, Ussher arrived at the age of the earth as being around 6,000 years. His findings finally found their way into the introduction of one of the early editions of the King James Bibles, and it has been sacrosanct ever since. But I know of no current (or even relatively recent deceased) Old Testament scholars who hold that you can take the various genealogical lists given in the Old Testament and come up with anything even remotely bearing certainty. That was NOT the purpose of those genealogical lists! Just one example: in Ruth 4:18-22 we have the “genealogy” of King David, from Perez (the son of Judah) to David. The list includes 10 names, but the time period involved (from before the time Israel entered into Egypt leading all the way to David) involves at least 800 years! (Note: I am assuming that the reigns of the judges were sequential, and not that some of them were “co-regents” of a sort) The various genealogical lists are provided for various reasons (theology being one, and perhaps the most important!) but calculating the age of the earth is NOT one of those reasons!
I believe Ham lost a very important opportunity here to point out that the debate is not between science and theology – it is between one philosophical view of science (the idea that science can solve all of our questions, or the above mentioned “scientism”) and another view of science (that science can lead us to ask better and more appropriate questions, but will never provide all, or even a majority, of the answers). Instead, Ham more or less let Nye hold the high ground (or so Nye supposed) and tried to argue from a philosophical foundation that Nye and other evolutionists reject entirely.
Where both Nye and Ham were absolutely correct.
Both men argued their positions in a calm fashion, both made salient points, and both were respectful (by virtually all accounts). I think they were both absolutely correct in saying that this issue is critical for our children to be able to discuss. Where I would disagree vehemently with Nye is that I believe this discussion SHOULD take place in our science classrooms, in addition to our philosophy classrooms and religion classrooms. To deprive our children of the right to hear and discuss these questions (as I believe Nye is promoting) is simply to abdicate our position as educators. Education is all about the examination of all possible facts and the various theories that those facts lead different scholars to believe. To eliminate 50% of those conclusions and resulting theories because they do not fit some very limited concept of “scientism” is just blatantly irresponsible. So, whether he wanted to or not, I think Nye made a very important point: this discussion DOES deserve to be in the science classroom.
This is true if for no other reason that our children deserve to discover that evolutionists cannot answer even the most basic questions about their theory: why is there “anything” to begin with? From whence came the “stuff” that started this whole process?
For the answer to that question we must turn to God. And that, my friends, is exactly what terrifies Nye and his comrades.