In the last 2 weeks we have found out my wife has breast cancer, We were shocked because her family has no history nor does she have a lifestyle that would contribute to this. As all of this happened, I have been reading 1 Peter and many thoughts in this book have been a comfort and a challenge to me. Among the themes in 1 Peter, there is the theme of the Christian being an exile in this world. This theme begins and ends this book in 1.1 and 5.13. In 1.1 the Christians are called exiles and in 5.13 Peter sends greeting from 'Babylon' which is probably a code word for Rome. These 2 verses, however, conjure up the exile idea from Judah's history of being in bondage in Babylon beginning with Jerusalem's destruction in 586 BC. Peter relates that as exiles in this world, we look for something permanent and certain, i.e. a home if you will and this is what he describes in 1.4-5. Peter calls it an inheritance (our salvation) and describes is as 'imperishable', 'undefiled', and 'unfading'. Imperishable, of course, means eternal. Undefiled means free from sickness or anything that makes one unclean. Unfading is a 'rust' picture or a painting picture losing its colour over time in the steady glow of the sun. It struck me that this life is being fully described if you take away the 'a' prefix to these words. Life, in spite of its joys, happiness, etc., is one that perishes, is touched by sickness and physical defilements, and of course fades into old age and infirmity. Peter's answer to these facts it to look to eternity ('kept in heaven, guarded by God, to be revealed in the last time'-v.7). All of this emphasizes the exile theme. This world is not our home. I suppose, however, for some of us being an 'exile' doesn't really affect us until something like cancer or the like touches our lives. Although I hate the thought of cancer (though I really doubt that my wife's life is in deathly danger, suffering maybe, but not death), this has been a wake-up call and I am seriously thinking about what it means to be in exile.
Peter goes on to say than even though we rejoice as exiles, we may have to experience various trials in vv. 6-7. Peter, in context, probably means persecutions for being Christians in a hostile environment. I have no doubts, however, that trials can come in all kinds of situations. Peter says to rejoice in our various trials because the trials 'test' our faith to refine it and take away the impurities and make it more precious.
I am further struck by how crazy these things seem from a worldly point of view and I wonder if even in our churches with our extravagant buildings and large carparks we are ever really taught that we are exiles in this world. We are taught that we are the children of God, brothers and sisters in Christ, etc. (all wonderful aspects!), but do we ever really think of (or taught to think of) ourselves as exiles? I can't tell you how many prayers I have heard calling upon God for friends and loved ones to be delivered from sickness and infirmities (especially cancer!), I have never, as far as I know, heard a prayer thanking God for a trial that a brother or sister is going through nor have I heard prayer asking God to take/strengthen them through the trail in order to refine and strengthen their faith. The prayer tends to be to ask that the trial be avoided all together. I understand this and no one should rejoice in another's pain and we do need to pray for healing and it needs to be made clear that God doesn't rejoice in suffering, but rather in what the suffering can produce. I do wonder, however, if we refuse to take the fact that Christians are exiles seriously that we become truly foolish and miss to whatever degree God's ways in which he can increase and strengthen our faith, We will never really become exiles (or enjoy the blessings of being exiles) until we set our sights on what is eternal and reject the world's way of thinking which considers trials and sufferings as only evil, unpleasant, and to be avoided at all costs.
Monday, October 5, 2015
Tuesday, June 9, 2015
Jesus the Gardener
In John 19.1, 41 and 20.15 there are several aspects of the crucifixion, burial, and resurrection of Jesus that tend to get overlooked when we read these passages. In 19.1 we are told that soldiers mockingly placed a crown of thorns on Jesus' head. He is being mocked by the soldiers for being called a king. In the same chapter verse 41 John states that there was a garden near the place of the crucifixion and also where Jesus was buried. Then in 20.15 there is this strange remark about Mary Magadalene supposing that the resurrected Jesus was a gardener, or to be more precise as it says in the Greek 'The gardener'. It is well known that the Bible and its writers like subtleties . It is thought that since most common people did not read the scriptures, but rather heard it read, that subtleties drew the hearer's attention to hear more closely (scrolls, parchments and the like were expensive to produce and were beyond the reach of the common people. Most people rather heard the scriptures read at the temple or in the synagogues). One example of a subtle verse relating to creation is John 20.22 where Jesus 'breathed on them (the disciples) and said to them "Receive the Holy Spirit". This is a subtle reference to the creation story in Genesis 2 where God 'breaths' into Adam to give him life. The subtlety here is that Jesus is the new creator (God) giving new life and the disciples are his new creation.
The crown of thorns, the garden, and the gardener are also new creation themes on a subtle level. The thorns are not only about Jesus being a king, but also represent the curse placed on the land in Genesis 3. With the fall of Adam, the ground/land is cursed to bear thorns and thistles and Adam works by 'the sweat of his brow' (3.19). This is probably not only about hard labour, but also anxiety produced by the new uncertainty of producing a harvest. Adam sweats in his work and sweats about the outcome. How this curse is born by Jesus is uncertain but perhaps the idea is that this is part of the curse that Adam must bear. All of humanity will have this curse lifted with the coming of the new heaven and the new earth. The crucifixion of Jesus and his resurrection guarantee that all effects of sin and death will be defeated, including the curse on the land (Salvation in Jesus is a COMPLETE salvation dealing with our spiritual, mental, and physical dimensions).
It has been noted by many that a major theme of scripture is the return to the Garden of Eden. The heavenly city/new Jerusalem in Revelation 21 is really the garden renewed. There is the motif of precious stones and abundant water and the tree of life just like in Genesis 2. Only now it is a city reflecting that humanity is saved individually and socially (human society has been deeply cursed by the fall. The city represents its salvation). All of this reflects the thorn and garden theme in John. Jesus indeed is THE gardener. His actions and life are all driven by his great desire to return his people to that place of beauty and super abundance, and especially that place of intimate fellowship with God, Jesus indeed is the savior, but he is also the true spiritual gardener. He tills in the believer's life to make us little 'plots' of the garden reflecting that beauty and abundance that he and the garden express (Maybe we can be gardeners too working to take out the spiritual 'weeds' and 'thorns' in so many of the lives around us and replacing these with the fruitfulness of Eden. I have thought that a good name for a Christian fellowship would be 'the Eden Restorers') And this he faithfully does until that day when the garden is fully renewed. Jesus is indeed THE gardener!
The crown of thorns, the garden, and the gardener are also new creation themes on a subtle level. The thorns are not only about Jesus being a king, but also represent the curse placed on the land in Genesis 3. With the fall of Adam, the ground/land is cursed to bear thorns and thistles and Adam works by 'the sweat of his brow' (3.19). This is probably not only about hard labour, but also anxiety produced by the new uncertainty of producing a harvest. Adam sweats in his work and sweats about the outcome. How this curse is born by Jesus is uncertain but perhaps the idea is that this is part of the curse that Adam must bear. All of humanity will have this curse lifted with the coming of the new heaven and the new earth. The crucifixion of Jesus and his resurrection guarantee that all effects of sin and death will be defeated, including the curse on the land (Salvation in Jesus is a COMPLETE salvation dealing with our spiritual, mental, and physical dimensions).
It has been noted by many that a major theme of scripture is the return to the Garden of Eden. The heavenly city/new Jerusalem in Revelation 21 is really the garden renewed. There is the motif of precious stones and abundant water and the tree of life just like in Genesis 2. Only now it is a city reflecting that humanity is saved individually and socially (human society has been deeply cursed by the fall. The city represents its salvation). All of this reflects the thorn and garden theme in John. Jesus indeed is THE gardener. His actions and life are all driven by his great desire to return his people to that place of beauty and super abundance, and especially that place of intimate fellowship with God, Jesus indeed is the savior, but he is also the true spiritual gardener. He tills in the believer's life to make us little 'plots' of the garden reflecting that beauty and abundance that he and the garden express (Maybe we can be gardeners too working to take out the spiritual 'weeds' and 'thorns' in so many of the lives around us and replacing these with the fruitfulness of Eden. I have thought that a good name for a Christian fellowship would be 'the Eden Restorers') And this he faithfully does until that day when the garden is fully renewed. Jesus is indeed THE gardener!
Sunday, May 10, 2015
The Bible: Simplicity and Complexity
I teach Bible classes for the over 50s at a local college and my new class is on first steps of interpreting scripture looking at several major themes that run through the entire book. In the ad for this in the catalogue I talk about the Bible being 'a complex book' and its 'complex message for the world and the church'. Thinking through the ad, I realized it was not clear and would probably be misunderstood (my fault in not thinking more about the ad!). I am sure some will disagree with my description of the Bible as a complex book with a complex message. I have been told that the Bible is really a simple book with a simple message and that talking about or teaching that it is complex simply puts people off.
I understand this view, and to a degree I agree with it. One could say that the Bible is simply about God. Or as one writer said it, it is all about God redeeming the world or God's love for the world. These statements are true (and wonderful!) but obviously not complete. The truth is that the Bible is complex. Think about the book of Ezekiel or Romans or Revelation! Our Bibles are translation from Hebrew, Aramaic, and Greek, all complex ancient languages. Even some of its terms like 'redemption', 'justification', 'sanctification' are complex. So, the question is-why did God give us a complex, yet simple Bible?. I think there are several answers. One is that I picture the Bible like a gym. I do simple weekly workouts. My gym has all the various weights and machines giving me a choice of how strong I want to be. I do not use some of the weight machines, but they are there if I want to progress in developing physically. This is not an exact analogy for the Bible because it is not about choice. God expects us to use/read/study all of the Bible. The difficult parts of the Bible are like the heavier weights designed to build us up spiritually. They 'work us out' spiritually. Also the Apostle Paul states that understanding and applying the scriptures (which in his case was the Old Testament!) 'equips' the Christian 'for every good work' -2 Timothy 3.17. Notice it is not about head knowledge, but rather for 'every good work'. The reason for responding with good works is that through scripture we know and understand God more and more and in response for that we live in grateful worship wishing to please him more and more.
The second reason for the complexity is reinforcement/clear understanding. The message of the necessity of a substitutionary sacrifice to deal with sin, for instance, is pictured, proclaimed, promised, prophesied, both openly and subtly throughout the entire Bible. Jesus said in Luke 24.44 that in the Old Testament, the law of Moses, the prophets, and the Psalms, are writings about him. By this Jesus means the Gospel which in the Old Testament is surely pictured, promised, and patterned in the stories, the feasts, the commands, etc. We can more fully appreciate and gain insight into Jesus, his work, and the Gospel through understanding the Old Testament (substitutionary sacrifice for sin should never be doubted, It is 'reinforced' throughout the entire bible in every way whether direct teaching, picture, command, etc.).
The word 'equip' in 2 Timothy 3.17 is not a static term. It invites growth in that one can become more 'equipped', again in order for every good work in response to God and his love. This equipping, however, is not always easy. The Bible certainly can be both simple and complex to understand. Think, however, of the complexities as part of God's 'spiritual weight' program to make you spiritually stronger, and as a way to give you more 'equipment' to know God and please him in every way.
I understand this view, and to a degree I agree with it. One could say that the Bible is simply about God. Or as one writer said it, it is all about God redeeming the world or God's love for the world. These statements are true (and wonderful!) but obviously not complete. The truth is that the Bible is complex. Think about the book of Ezekiel or Romans or Revelation! Our Bibles are translation from Hebrew, Aramaic, and Greek, all complex ancient languages. Even some of its terms like 'redemption', 'justification', 'sanctification' are complex. So, the question is-why did God give us a complex, yet simple Bible?. I think there are several answers. One is that I picture the Bible like a gym. I do simple weekly workouts. My gym has all the various weights and machines giving me a choice of how strong I want to be. I do not use some of the weight machines, but they are there if I want to progress in developing physically. This is not an exact analogy for the Bible because it is not about choice. God expects us to use/read/study all of the Bible. The difficult parts of the Bible are like the heavier weights designed to build us up spiritually. They 'work us out' spiritually. Also the Apostle Paul states that understanding and applying the scriptures (which in his case was the Old Testament!) 'equips' the Christian 'for every good work' -2 Timothy 3.17. Notice it is not about head knowledge, but rather for 'every good work'. The reason for responding with good works is that through scripture we know and understand God more and more and in response for that we live in grateful worship wishing to please him more and more.
The second reason for the complexity is reinforcement/clear understanding. The message of the necessity of a substitutionary sacrifice to deal with sin, for instance, is pictured, proclaimed, promised, prophesied, both openly and subtly throughout the entire Bible. Jesus said in Luke 24.44 that in the Old Testament, the law of Moses, the prophets, and the Psalms, are writings about him. By this Jesus means the Gospel which in the Old Testament is surely pictured, promised, and patterned in the stories, the feasts, the commands, etc. We can more fully appreciate and gain insight into Jesus, his work, and the Gospel through understanding the Old Testament (substitutionary sacrifice for sin should never be doubted, It is 'reinforced' throughout the entire bible in every way whether direct teaching, picture, command, etc.).
The word 'equip' in 2 Timothy 3.17 is not a static term. It invites growth in that one can become more 'equipped', again in order for every good work in response to God and his love. This equipping, however, is not always easy. The Bible certainly can be both simple and complex to understand. Think, however, of the complexities as part of God's 'spiritual weight' program to make you spiritually stronger, and as a way to give you more 'equipment' to know God and please him in every way.
Saturday, April 18, 2015
Gay Rights,Same Sex Relationships, and the Authority of the Creator
I have felt persuaded to make a few comments about this issue. I do it reluctantly because it is very emotive. I said in my first blog that I would like to interact with issues facing the Christian community today (role of pastors, teaching the Bible, etc.) along with this site being primarily Bible/devotional studies. This summer the American Supreme Court is going to make a ruling on the nature of marriage and, as I understand, whether a 'same sex marriage' constitutes an accepted form of marriage. Their decision, either way, will have very profound effects.
Many Christians are accused of 'homophobia', prejudice, and the denial of civil rights when it comes to the Gay issue. I don't think that these are true at all. I think the issue for Christians is the authority and design of our creator. In a recent Bible study I attend the question was asked if homosexuality was wrong. One answer was, 'Yes it is because it is not natural.' The problem with this answer is that today 'natural' means whatever anyone wants it to mean. Many Gay people would dismiss this criticism saying what is 'natural' to you may not be natural to me. It is all relative. This is, in my opinion, false. What is natural is not relative. What is natural and right is defined by the one who created us and I believe that this is the scriptural view.
Some churches have condoned homosexual relationships by saying that what matters is that it is a loving relationship implying that this is what makes it ok even with God. The issue, however, is not 'loving relationships', but rather the authority and design of God. As our creator he has the right to determine what is right and natural, The homosexual issue denies this right and even rebels against this authority. That is why it is a serious issue for Christians. Scripture is clear that God's marriage design is about a man and a women. There is, in scripture, no other view. The troublesome issue with homosexuality is that it goes against God's authority to determine what is 'natural' and in fact, defies his creative authority. I believe this is another indication of human rebellion against God which is at the heart of the ills of this world.
Genesis One speaks of humans being made in God's image in v.27. That image involves many dimensions ( spiritual, intellectual, relational, etc.). What should be noted is that one aspect of this image is the ability to create or bring forth life. Obviously not in the exact same way as God, but nevertheless as God is a creator of life, so too a man and a woman can follow in his footsteps as being life creators. This is part of that image of God we bear. Same sex marriage actually makes less of that significant image. No life can really be produced and to condone same sex marriage is to take away some of the importance and wonder of that image. To accept and promote the Gay issue/same sex marriage is, sadly, to promote something that undermines the significance of human beings as being image bearers of God. It also effects the very reason and glory of life and of creation, which is to reflect in all things (even in marriage) the authority, power, the goodness, and the mercy and love of our creator.
Many Christians are accused of 'homophobia', prejudice, and the denial of civil rights when it comes to the Gay issue. I don't think that these are true at all. I think the issue for Christians is the authority and design of our creator. In a recent Bible study I attend the question was asked if homosexuality was wrong. One answer was, 'Yes it is because it is not natural.' The problem with this answer is that today 'natural' means whatever anyone wants it to mean. Many Gay people would dismiss this criticism saying what is 'natural' to you may not be natural to me. It is all relative. This is, in my opinion, false. What is natural is not relative. What is natural and right is defined by the one who created us and I believe that this is the scriptural view.
Some churches have condoned homosexual relationships by saying that what matters is that it is a loving relationship implying that this is what makes it ok even with God. The issue, however, is not 'loving relationships', but rather the authority and design of God. As our creator he has the right to determine what is right and natural, The homosexual issue denies this right and even rebels against this authority. That is why it is a serious issue for Christians. Scripture is clear that God's marriage design is about a man and a women. There is, in scripture, no other view. The troublesome issue with homosexuality is that it goes against God's authority to determine what is 'natural' and in fact, defies his creative authority. I believe this is another indication of human rebellion against God which is at the heart of the ills of this world.
Genesis One speaks of humans being made in God's image in v.27. That image involves many dimensions ( spiritual, intellectual, relational, etc.). What should be noted is that one aspect of this image is the ability to create or bring forth life. Obviously not in the exact same way as God, but nevertheless as God is a creator of life, so too a man and a woman can follow in his footsteps as being life creators. This is part of that image of God we bear. Same sex marriage actually makes less of that significant image. No life can really be produced and to condone same sex marriage is to take away some of the importance and wonder of that image. To accept and promote the Gay issue/same sex marriage is, sadly, to promote something that undermines the significance of human beings as being image bearers of God. It also effects the very reason and glory of life and of creation, which is to reflect in all things (even in marriage) the authority, power, the goodness, and the mercy and love of our creator.
Friday, April 3, 2015
'Let Us' in the Book of Hebrews
The Book of Hebrews contains many exhortations to 'not drift away' (2.1). The letter is to Hebrew Christians (perhaps in Rome) who are being tempted to give up their new found Christian faith. Their Jewish neighbors, co-workers, and certainly family members cannot believe that these new Christians would give up their Jewish heritage with all the privileges of the temple, sacrifices, and priesthood in Jerusalem for what they considered to be the worship of a false Messiah (Jesus). These Christians are being persecuted and hounded by their fellow Jews to turn away from Christianity and return to their Jewish heritage. This is why the writer states in 3.12 'See to it brothers, that none of you has a sinful, unbelieving heart that turns away from the living God. But ENCOURAGE one another daily...so that none of you may be hardened by sin's deceitfulness'. The writer uses a "let us' formula (either in the original Greek or implied) to encourage these Hebrew Christians not to drift away.
6.1 'Let us...go on to maturity' (perfection).
10.22 'Let us draw near to God with a sincere hear in full assurance of faith'.
10.23 'Let us hold fast to the hope we profess, for he (God) who promised is faithful.'
10.24 'Let us consider how we may spur one another on towards love and good deeds'.
10.25 'Let us not give up meeting together...but let us encourage one another'.
12.7 (Let us) 'endure hardship as discipline. God is treating you (us) as sons. For what son is not disciplined by his father?'.
12.14 (Let us) 'make every effort to live in peace with all men and to be holy'.
13.1 (Let us) ' keep on loving each other as brothers'.
13.4 (Let) marriage...be honoured by all'.
13.5 (Let us) keep (our lives) free from the love of money'.
13.7 (Let us) 'remember (our) leaders...and imitate their faith'.
13.9 (Let us) 'not be carried away by all kinds of strange teachings'.
13.12 (Let us) 'not forget to entertain (show hospitality) to strangers'.
13.17 (Let us) 'obey (our) leaders and submit to their authority'.
All fresh 'let us' from God's bountiful garden in Hebrews!
The Book of Hebrews contains many exhortations to 'not drift away' (2.1). The letter is to Hebrew Christians (perhaps in Rome) who are being tempted to give up their new found Christian faith. Their Jewish neighbors, co-workers, and certainly family members cannot believe that these new Christians would give up their Jewish heritage with all the privileges of the temple, sacrifices, and priesthood in Jerusalem for what they considered to be the worship of a false Messiah (Jesus). These Christians are being persecuted and hounded by their fellow Jews to turn away from Christianity and return to their Jewish heritage. This is why the writer states in 3.12 'See to it brothers, that none of you has a sinful, unbelieving heart that turns away from the living God. But ENCOURAGE one another daily...so that none of you may be hardened by sin's deceitfulness'. The writer uses a "let us' formula (either in the original Greek or implied) to encourage these Hebrew Christians not to drift away.
6.1 'Let us...go on to maturity' (perfection).
10.22 'Let us draw near to God with a sincere hear in full assurance of faith'.
10.23 'Let us hold fast to the hope we profess, for he (God) who promised is faithful.'
10.24 'Let us consider how we may spur one another on towards love and good deeds'.
10.25 'Let us not give up meeting together...but let us encourage one another'.
12.7 (Let us) 'endure hardship as discipline. God is treating you (us) as sons. For what son is not disciplined by his father?'.
12.14 (Let us) 'make every effort to live in peace with all men and to be holy'.
13.1 (Let us) ' keep on loving each other as brothers'.
13.4 (Let) marriage...be honoured by all'.
13.5 (Let us) keep (our lives) free from the love of money'.
13.7 (Let us) 'remember (our) leaders...and imitate their faith'.
13.9 (Let us) 'not be carried away by all kinds of strange teachings'.
13.12 (Let us) 'not forget to entertain (show hospitality) to strangers'.
13.17 (Let us) 'obey (our) leaders and submit to their authority'.
All fresh 'let us' from God's bountiful garden in Hebrews!
Tuesday, March 3, 2015
The Remarkable Significance of Human Beings in the Genesis One Account
At the beginning of the Genesis account, the very high significance of human beings is especially emphasized. Adam and Eve are the last of God's creation, but not because they are least. In fact, all that has gone on before in the creation story is in anticipation of their special creation, It is no accident that God does not declare creation good until the third day (Genesis 1.10). This is because the land with its vegetation and fruit trees are ready for human occupation which brings delight to God as he prepares for Adam and Eve. God pronounces the prepared land as good. The Hebrew word for good here means that it exactly meets the purpose for which God created it.
Even the fourth day of creation has humans in mind with the creation of 'lights' in the sky, including the sun and the moon (called the 'greater light' and the 'lesser light' which emphasize that the sun and the moon are simply created things and not gods and goddesses to be worshiped as many did in that time). They are, in part, given as 'signs and for seasons and for day and for years' (Genesis 1.14). The question is signs for whom? The answer, of course, is for Adam and Eve and for those who would follow. The heavens primarily reveal the glory and power of God (Psalm 8), but it is astounding to think that the sun, moon and stars with their great size and magnitude were also created to aid seemingly insignificant humans to help in understanding times and seasons, when to plant, when to prepare for summer, winter, etc.
The creation of the animals also reflects the high significance of humans in that there is, for instance, the odd mention of cattle among the created animals in Genesis1.24-26. There is this generic listing of animals as living creatures and creeping things, but suddenly there is this mention of cattle. Why specifically the mention of cattle? It is because cattle represent domesticated animals that directly benefit and contribute to human life (milk, leather, and food that doesn't need to be hunted). It seems that they are a special creation to be a benefit for humans showing human importance.
Adam and Eve are the crown of creation in 1.26-27. The repetition of the words 'created', 'likeness', and 'image' are highly significant. Ancient Hebrew had no special markers like exclamation points, underlining, or italics to draw attention to important words or phrases. The use of repetition of 'created' (used three times) indicates Adam and Eve's importance. The words 'image' and 'likeness' usually were used to describe statues or images of gods or kings. The idea of a king making statues of himself and placing them in prominent places throughout his kingdom was meant to emphasize his glory and power. They also served to show the extent of his kingdom and rule (Caesar Augustus reportedly had 50,000 statues, reliefs, and wall carvings of himself throughout the Roman Empire. All of these were meant to reflect his 'presence', goodness, power, and importance). This is the intent of humans as well. The difference is that we are 'living statues' meant to reflect God's wonderful image. What we reflect is not a physical image, but rather in our actions and relationships, we can reflect the 'presence', power, love, and majesty of our creator. Adam and Eve were commanded to 'multiply and fill the earth', in other words to extend God's kingdom and rule over all the earth. This command still holds, only that the Christian community is to 'make disciples of all the nations' taking God's image everywhere (Matthew 28). Through our actions, and relationships we have opportunities to reflect God's image. It is interesting that although God is spirit and has no body, it can be said that in a reflective sense in bearing his image that we can act as God's 'ears', 'eyes', 'hands', 'feet', and 'mouth' wherever we go and in all our situations. Does this wonderful privilege excite you? How are you doing as an 'image bearer'? What could be better than as 'living statues' reflecting God we bring his presence with all of his restoring power, wholeness, and goodness into every situation we encounter!
At the beginning of the Genesis account, the very high significance of human beings is especially emphasized. Adam and Eve are the last of God's creation, but not because they are least. In fact, all that has gone on before in the creation story is in anticipation of their special creation, It is no accident that God does not declare creation good until the third day (Genesis 1.10). This is because the land with its vegetation and fruit trees are ready for human occupation which brings delight to God as he prepares for Adam and Eve. God pronounces the prepared land as good. The Hebrew word for good here means that it exactly meets the purpose for which God created it.
Even the fourth day of creation has humans in mind with the creation of 'lights' in the sky, including the sun and the moon (called the 'greater light' and the 'lesser light' which emphasize that the sun and the moon are simply created things and not gods and goddesses to be worshiped as many did in that time). They are, in part, given as 'signs and for seasons and for day and for years' (Genesis 1.14). The question is signs for whom? The answer, of course, is for Adam and Eve and for those who would follow. The heavens primarily reveal the glory and power of God (Psalm 8), but it is astounding to think that the sun, moon and stars with their great size and magnitude were also created to aid seemingly insignificant humans to help in understanding times and seasons, when to plant, when to prepare for summer, winter, etc.
The creation of the animals also reflects the high significance of humans in that there is, for instance, the odd mention of cattle among the created animals in Genesis1.24-26. There is this generic listing of animals as living creatures and creeping things, but suddenly there is this mention of cattle. Why specifically the mention of cattle? It is because cattle represent domesticated animals that directly benefit and contribute to human life (milk, leather, and food that doesn't need to be hunted). It seems that they are a special creation to be a benefit for humans showing human importance.
Adam and Eve are the crown of creation in 1.26-27. The repetition of the words 'created', 'likeness', and 'image' are highly significant. Ancient Hebrew had no special markers like exclamation points, underlining, or italics to draw attention to important words or phrases. The use of repetition of 'created' (used three times) indicates Adam and Eve's importance. The words 'image' and 'likeness' usually were used to describe statues or images of gods or kings. The idea of a king making statues of himself and placing them in prominent places throughout his kingdom was meant to emphasize his glory and power. They also served to show the extent of his kingdom and rule (Caesar Augustus reportedly had 50,000 statues, reliefs, and wall carvings of himself throughout the Roman Empire. All of these were meant to reflect his 'presence', goodness, power, and importance). This is the intent of humans as well. The difference is that we are 'living statues' meant to reflect God's wonderful image. What we reflect is not a physical image, but rather in our actions and relationships, we can reflect the 'presence', power, love, and majesty of our creator. Adam and Eve were commanded to 'multiply and fill the earth', in other words to extend God's kingdom and rule over all the earth. This command still holds, only that the Christian community is to 'make disciples of all the nations' taking God's image everywhere (Matthew 28). Through our actions, and relationships we have opportunities to reflect God's image. It is interesting that although God is spirit and has no body, it can be said that in a reflective sense in bearing his image that we can act as God's 'ears', 'eyes', 'hands', 'feet', and 'mouth' wherever we go and in all our situations. Does this wonderful privilege excite you? How are you doing as an 'image bearer'? What could be better than as 'living statues' reflecting God we bring his presence with all of his restoring power, wholeness, and goodness into every situation we encounter!
Friday, February 13, 2015
Found in My Old Bible
"The body (church) of Christ ought to be a soft place for the members of the body, but sometimes we forget how little we know about others. It was F.B. Meyer who once said that when we see a brother or sister in sin, there are two things we do not know. First, we do not know how hard he or she tried not to sin, And second, we do not know the power of the forces that assailed him or her. We also do not know what we would have done in the same circumstances."
I found this in the back of one of my old Bibles. I do not remember where this quote was from, but what a wonderful and powerful exhortation!
"The body (church) of Christ ought to be a soft place for the members of the body, but sometimes we forget how little we know about others. It was F.B. Meyer who once said that when we see a brother or sister in sin, there are two things we do not know. First, we do not know how hard he or she tried not to sin, And second, we do not know the power of the forces that assailed him or her. We also do not know what we would have done in the same circumstances."
I found this in the back of one of my old Bibles. I do not remember where this quote was from, but what a wonderful and powerful exhortation!
Monday, February 9, 2015
The Word became flesh and tabernacled among us - John 1.14
The tabernacle was the temple designed and given to Israel in Exodus 35-36. It served the exact purpose as Solomon's temple and the later temple in the first century. The only difference was that it was a portable tent/temple that could be set up and taken down as Israel traveled. When it was set up it was always in the center of the camp with the tribes of Israel arranged around it in a circular fashion so that the first thing that the people saw as they left their tents was the tabernacle. The tabernacle served several purposes primarily being the place where God's glory dwelt. Glory in the Bible is used in several senses. One, is that God's glory is a manifestation of his beauty, splendor, radiance, holiness, and magnificence. It is interesting that the Hebrew word for glory also means 'heavy' or 'heaviness'. This is a clue as to why no one could see God's face and glory in the Old Testament. It was because God's glory, holiness, and splendor was too 'heavy' for humans to bear.
Another purpose for the tabernacle was that it was a place of God's revelation. The law of Moses (the stone tablets) was kept in the tabernacle and they revealed the nature of God. By reading and understanding these laws no one would be uncertain of what God was like or what he expected from Israel. It was his 'word' to Israel (and to the world). God sometimes spoke from the tabernacle (emphasizing again that it was a place of his word and revelation) and it was called, at times, 'the tent of meeting' as in Leviticus 1.1. This title of the tabernacle is highly significant because it reveals God's deep desire to meet with his people and make himself known.
The tabernacle was also the place of sacrifice, actually substitutionary sacrifice. The various animals, sheep, bulls, and birds were sacrificed in the place of the one who had broken God's laws and commands. Forgiveness and restoration with God could only come about by the shed blood and death of the sacrificial (and innocent) victim and the tabernacle was the only acceptable place where the sacrifice could take place (There are some who object to the idea of a substitutionary sacrifice citing the awful nature of such blood-letting, but the death of these innocent victims forces us to reflect on the awful nature our disobedience, selfishness, and sinfulness is in God's eyes, Scripture is clear that the penalty of our rebelliousness and disregard of our creator is death. What makes this doubly serious is that God is not an evil dictator or a self-centered, heartless despot which means there is no good reason to disobey or spurn him. God's ways are summed up in the Great Commandment which is to love him with all our being and to love our neighbor as ourselves. Sin, as the Bible defines it is much more then stealing, cheating, killing, etc. It is our defiant refusal to obey this great commandment even though there is no good or real reason to do so).
The tabernacle was also the special place of God's presence for Israel. God was not far off or distant, but dwelt in the midst of his people. The tabernacle as a tent was portable which meant that God led and traveled with Israel through all their situations and circumstances whether good or bad.
John 1.14 literally states that Jesus tabernacled/tented in our midst showing that he is the living fulfillment of what the tabernacle represented. The Gospel of John states that we see God's glory in a way that we can bear in Jesus, yet that full glory of God is present (1.14). Jesus is also our 'tent of meeting' who by becoming fully human shows God's deep desire to have fellowship with us. Jesus is called 'The Word' in John 1.1 because he reveals God (and is also God), we can understand who God is and his ways and desires through Jesus (he is God, yet one of us). Jesus is also our place of sacrifice in that he himself shed his blood on the cross as an innocent substitutionary victim (he 'covers' all our sins and rebellion against God and against one another by taking the punishment of death and eternal judgment for such acts upon himself). Jesus represents the only 'place' where God will accept this substitutionary sacrifice, God freely forgives us and covers our sins only in Jesus. The blessed result of this is that Jesus is always in 'our midst'. As being truly God and yet truly human he is not distant, far-off, or unsympathetic. As our 'tabernacle' he travels with us through all of our situations and circumstances. Like the tabernacle of old he is always in the center of our lives
The tabernacle was the temple designed and given to Israel in Exodus 35-36. It served the exact purpose as Solomon's temple and the later temple in the first century. The only difference was that it was a portable tent/temple that could be set up and taken down as Israel traveled. When it was set up it was always in the center of the camp with the tribes of Israel arranged around it in a circular fashion so that the first thing that the people saw as they left their tents was the tabernacle. The tabernacle served several purposes primarily being the place where God's glory dwelt. Glory in the Bible is used in several senses. One, is that God's glory is a manifestation of his beauty, splendor, radiance, holiness, and magnificence. It is interesting that the Hebrew word for glory also means 'heavy' or 'heaviness'. This is a clue as to why no one could see God's face and glory in the Old Testament. It was because God's glory, holiness, and splendor was too 'heavy' for humans to bear.
Another purpose for the tabernacle was that it was a place of God's revelation. The law of Moses (the stone tablets) was kept in the tabernacle and they revealed the nature of God. By reading and understanding these laws no one would be uncertain of what God was like or what he expected from Israel. It was his 'word' to Israel (and to the world). God sometimes spoke from the tabernacle (emphasizing again that it was a place of his word and revelation) and it was called, at times, 'the tent of meeting' as in Leviticus 1.1. This title of the tabernacle is highly significant because it reveals God's deep desire to meet with his people and make himself known.
The tabernacle was also the place of sacrifice, actually substitutionary sacrifice. The various animals, sheep, bulls, and birds were sacrificed in the place of the one who had broken God's laws and commands. Forgiveness and restoration with God could only come about by the shed blood and death of the sacrificial (and innocent) victim and the tabernacle was the only acceptable place where the sacrifice could take place (There are some who object to the idea of a substitutionary sacrifice citing the awful nature of such blood-letting, but the death of these innocent victims forces us to reflect on the awful nature our disobedience, selfishness, and sinfulness is in God's eyes, Scripture is clear that the penalty of our rebelliousness and disregard of our creator is death. What makes this doubly serious is that God is not an evil dictator or a self-centered, heartless despot which means there is no good reason to disobey or spurn him. God's ways are summed up in the Great Commandment which is to love him with all our being and to love our neighbor as ourselves. Sin, as the Bible defines it is much more then stealing, cheating, killing, etc. It is our defiant refusal to obey this great commandment even though there is no good or real reason to do so).
The tabernacle was also the special place of God's presence for Israel. God was not far off or distant, but dwelt in the midst of his people. The tabernacle as a tent was portable which meant that God led and traveled with Israel through all their situations and circumstances whether good or bad.
John 1.14 literally states that Jesus tabernacled/tented in our midst showing that he is the living fulfillment of what the tabernacle represented. The Gospel of John states that we see God's glory in a way that we can bear in Jesus, yet that full glory of God is present (1.14). Jesus is also our 'tent of meeting' who by becoming fully human shows God's deep desire to have fellowship with us. Jesus is called 'The Word' in John 1.1 because he reveals God (and is also God), we can understand who God is and his ways and desires through Jesus (he is God, yet one of us). Jesus is also our place of sacrifice in that he himself shed his blood on the cross as an innocent substitutionary victim (he 'covers' all our sins and rebellion against God and against one another by taking the punishment of death and eternal judgment for such acts upon himself). Jesus represents the only 'place' where God will accept this substitutionary sacrifice, God freely forgives us and covers our sins only in Jesus. The blessed result of this is that Jesus is always in 'our midst'. As being truly God and yet truly human he is not distant, far-off, or unsympathetic. As our 'tabernacle' he travels with us through all of our situations and circumstances. Like the tabernacle of old he is always in the center of our lives
Thursday, January 29, 2015
Noah: Salvation and New Creation
Noah's story is one of great faith in that he builds a boat (probably miles away from any water) and believes the warning of God that he will destroy the world in a terrible flood. There is ,however, another side of the Noah story in that it pictures the nature of salvation in Jesus the Messiah. Genesis 1, the creation story, confirms that all things came from the power and word of God. God uses the backdrop of a formless, chaotic, and lifeless world covered in darkness and fills it with light, order, and life (Genesis 1 is not so much about HOW things came to be. It is rather about WHO the creator God is. He is a God who delights to bring light into darkness, order into chaotic situations, and brings life into lifeless, dead situations (a wonderful picture of Christian salvation: God brings light, order, and life into dark, chaotic, and lifeless persons as well). What is happening in Genesis 6 is really a return to Genesis 1 with the earth again being covered in water chaos, and the extinction of life. This is God's judgment on a sin-increasing world. Noah, however, finds favour with God because he alone is a 'righteous man' in Genesis 7.1. It is important to note that the text is very clear that it is Noah ALONE who is designated by God as being righteous. God makes a covenant with Noah and here again, it is with Noah ALONE, not with his sons or family. Noah's family, of course, enter into the ark with Noah but that is because of their relationship with Noah the 'righteous man'. This is a clear picture of Biblical salvation in that Christians are 'saved' on account of and through the merits of a 'righteous man'. Jesus is the Christian's Noah and we enter into the 'ark' of 'salvation' on his account.
It is interesting that there is only one door into the ark on its side, This seems strange when you think about how many animals and all the supplies that were needed to fill the ark, yet there is only one door, After Noah's family and the animals enter the ark, it is God himself who shuts the door in Genesis 7.16. God also instructs Noah to cover the ark inside and out with 'pitch' (Genesis 6.14) The phrase 'cover it with pitch' is the same phrase used in the covering of the basket for the baby Moses in Exodus 2.3. Moses' story is in some ways similar to the story of Noah. Moses escapes destruction in an 'ark' that travels through the waters to deliverance as Noah did (going through 'the waters' to salvation and safety is also a part of the Exodus story in Exodus 14 where Israel passes through 'the water' that later destroys the Egyptian army. Coming out of 'the waters' is probably a major symbol behind water baptism for Christians as well as we are 'drawn' out of the water perhaps symbolizing judgment to new life. The ark survives the flood to land on the top of Mt Ararat (actually the 'mountains of Ararat') where Noah offers a sacrifice which results in God smelling the soothing aroma of this sacrifice in Genesis 8.20-21. Although it can be translated a 'soothing aroma', it can also be translated a 'restful aroma'. Through the burnt offering of a sacrificial animal God is at rest and there is nothing now but goodwill from God.
What we learn from Noah's story is a picture of salvation and new creation. The flood waters represent judgment and the earth returns to the waters of chaos and deadness. The ark is the only place of safety and salvation and there is only ONE door. Jesus is our ark of salvation and deliverance and just like the ark's single door, there is only one way in. There are not 'many' doors or several different ways to enter. There is only one door, only one way. There is only one way to God the Father and that is through the substitutionary life and death of Jesus. When Noah and the animals leave the ark, it is Genesis 2 all over again like Adam and the animals. It is really a new or renewed creation (a new start). Noah takes Adam's place on 'the mountain' which is like Eden (Ezekiel 28.14 speaks of Eden as also being a mountain. The mountain-Eden picture is also perhaps pictured in Isaiah 2.7 when many nations will say, 'Come, let us go up to the MOUNTAIN of the Lord' which has a hint of a return to Eden as in the beginning. There is a kind of pattern in Scripture concerning mountains and water that goes like this: Noah travels through the waters of judgment and meets God on a mountain. Moses and Israel go through the Red sea, a sea of judgment and meet God on a mountain. There is even a pattern of Jesus going through the waters of baptism in Matthew 3-7 and then climbing the mountain for his famous sermon on the mount. Only with Jesus he takes the place of God. John the Baptizer's baptism at the Jordan is a picture of judgment and salvation which Jesus goes through. On one side of the Jordan is the wilderness. Being baptized and 'passing through the waters' takes the one being baptized from the wilderness into the land of Israel or the Promised Land. It is passing from 'death' to 'life'.The Jordan river was the boundary between the two. Jesus, however returns to the wilderness because he becomes the new and obedient son and replaces Israel who in the wilderness became the disobedient son. He becomes the 'New Israel'.
Noah begins again to take on Adam's authority and responsibility as the head of the 'New Creation'. He is commanded, like Adam, to be 'fruitful and fill the earth and subdue it' in Genesis 9.1. The 'waters' symbolize death and chaos from which God delivers and saves us. How wonderful to think of Jesus 'walking on the water' as in John 6.16-21. He is the master over all chaos, judgment and death and he becomes our 'living ark'.
Noah's story is one of great faith in that he builds a boat (probably miles away from any water) and believes the warning of God that he will destroy the world in a terrible flood. There is ,however, another side of the Noah story in that it pictures the nature of salvation in Jesus the Messiah. Genesis 1, the creation story, confirms that all things came from the power and word of God. God uses the backdrop of a formless, chaotic, and lifeless world covered in darkness and fills it with light, order, and life (Genesis 1 is not so much about HOW things came to be. It is rather about WHO the creator God is. He is a God who delights to bring light into darkness, order into chaotic situations, and brings life into lifeless, dead situations (a wonderful picture of Christian salvation: God brings light, order, and life into dark, chaotic, and lifeless persons as well). What is happening in Genesis 6 is really a return to Genesis 1 with the earth again being covered in water chaos, and the extinction of life. This is God's judgment on a sin-increasing world. Noah, however, finds favour with God because he alone is a 'righteous man' in Genesis 7.1. It is important to note that the text is very clear that it is Noah ALONE who is designated by God as being righteous. God makes a covenant with Noah and here again, it is with Noah ALONE, not with his sons or family. Noah's family, of course, enter into the ark with Noah but that is because of their relationship with Noah the 'righteous man'. This is a clear picture of Biblical salvation in that Christians are 'saved' on account of and through the merits of a 'righteous man'. Jesus is the Christian's Noah and we enter into the 'ark' of 'salvation' on his account.
It is interesting that there is only one door into the ark on its side, This seems strange when you think about how many animals and all the supplies that were needed to fill the ark, yet there is only one door, After Noah's family and the animals enter the ark, it is God himself who shuts the door in Genesis 7.16. God also instructs Noah to cover the ark inside and out with 'pitch' (Genesis 6.14) The phrase 'cover it with pitch' is the same phrase used in the covering of the basket for the baby Moses in Exodus 2.3. Moses' story is in some ways similar to the story of Noah. Moses escapes destruction in an 'ark' that travels through the waters to deliverance as Noah did (going through 'the waters' to salvation and safety is also a part of the Exodus story in Exodus 14 where Israel passes through 'the water' that later destroys the Egyptian army. Coming out of 'the waters' is probably a major symbol behind water baptism for Christians as well as we are 'drawn' out of the water perhaps symbolizing judgment to new life. The ark survives the flood to land on the top of Mt Ararat (actually the 'mountains of Ararat') where Noah offers a sacrifice which results in God smelling the soothing aroma of this sacrifice in Genesis 8.20-21. Although it can be translated a 'soothing aroma', it can also be translated a 'restful aroma'. Through the burnt offering of a sacrificial animal God is at rest and there is nothing now but goodwill from God.
What we learn from Noah's story is a picture of salvation and new creation. The flood waters represent judgment and the earth returns to the waters of chaos and deadness. The ark is the only place of safety and salvation and there is only ONE door. Jesus is our ark of salvation and deliverance and just like the ark's single door, there is only one way in. There are not 'many' doors or several different ways to enter. There is only one door, only one way. There is only one way to God the Father and that is through the substitutionary life and death of Jesus. When Noah and the animals leave the ark, it is Genesis 2 all over again like Adam and the animals. It is really a new or renewed creation (a new start). Noah takes Adam's place on 'the mountain' which is like Eden (Ezekiel 28.14 speaks of Eden as also being a mountain. The mountain-Eden picture is also perhaps pictured in Isaiah 2.7 when many nations will say, 'Come, let us go up to the MOUNTAIN of the Lord' which has a hint of a return to Eden as in the beginning. There is a kind of pattern in Scripture concerning mountains and water that goes like this: Noah travels through the waters of judgment and meets God on a mountain. Moses and Israel go through the Red sea, a sea of judgment and meet God on a mountain. There is even a pattern of Jesus going through the waters of baptism in Matthew 3-7 and then climbing the mountain for his famous sermon on the mount. Only with Jesus he takes the place of God. John the Baptizer's baptism at the Jordan is a picture of judgment and salvation which Jesus goes through. On one side of the Jordan is the wilderness. Being baptized and 'passing through the waters' takes the one being baptized from the wilderness into the land of Israel or the Promised Land. It is passing from 'death' to 'life'.The Jordan river was the boundary between the two. Jesus, however returns to the wilderness because he becomes the new and obedient son and replaces Israel who in the wilderness became the disobedient son. He becomes the 'New Israel'.
Noah begins again to take on Adam's authority and responsibility as the head of the 'New Creation'. He is commanded, like Adam, to be 'fruitful and fill the earth and subdue it' in Genesis 9.1. The 'waters' symbolize death and chaos from which God delivers and saves us. How wonderful to think of Jesus 'walking on the water' as in John 6.16-21. He is the master over all chaos, judgment and death and he becomes our 'living ark'.
Monday, January 19, 2015
Philippians 2.5-11
In 42 BC two armies faced each other in the Biblical town of Philippi. One was the army of Octavian (later Caesar Augustus) and Marc Antony. The opposing forces were those of Cassius and Brutus. The victory went to Octavian and Antony and part of the spoils of victory was that much of the town was given over to older and retiring soldiers (as many as 3000), Many of the local citizens were driven out of their homes to fend for themselves. With the high numbers of retiring soldiers Philippi became officially a 'Roman colony' (see Acts 16.2). The town became a smaller Rome where the retired soldiers and Roman citizens vied fiercely for status, recognition, and honour. For retired soldiers and Roman citizens recognition and prestige meant everything. They continually sought and competed for high positions such as city officials and leaders in the Roman religion. They would also pay for public buildings, public baths, temples. theatres, gladiatorial events, anything that could bring attention and honour to themselves. Today there are numerous monuments among the ruins of Philippi with such inscriptions as the following: 'Gaius Torasuis Severus son of Gaius...at his own expense...gave the community on the birthday of his son 250,000 Sesterces...out of his own income'. There are literally hundreds of similar ancient monuments scattered throughout Philippi from the Roman times.
There are two important lessons for the Christian community today. One is that Roman readers reading (hearing) Philippians 2.5-11 would have been deeply shocked and offended. It would go against everything they stood for. Jesus, according to v.6 is equal with God. He enjoys the highest status, prestige, and honour possible (according to the Apostle Paul), but he lowers himself, emptying himself of all of this and takes the form of a slave! Though Jesus is equal with God, he does not use this to his advantage in this world, Rather than seeking more honour, more power, more prestige, Jesus forgoes these things in order to be a servant/slave of God. The Romans exploited their status and wealth to their advantage to obtain even higher status and power. Jesus, however, does the opposite and empties himself of all worldly status and advantage in order to serve others. Paul says that we are to have this same attitude as Jesus in v.5. Whatever our status and advantage such as being a pastor, elder, teacher, or Christian leader, these positions should be used as a means to serve others and not to gain more power, prestige, etc. The eagerness for status, power, and recognition, however, can easily invade the Church including the desire for bigger and bigger numbers, large programs, and the importance of programs over people, and the need for worldly success! What is striking about Philippians 2.5-11 is that Paul implies that it is ATTITUDES and RELATIONSHPS that are markers of spiritual success. It is the attitude of regarding others more important than ourselves. It is looking out for the well-being and interests of others. For the Christian it is about attitudes and relationships within the church. In other words, it is about FAMILY matters.
One of the most important institutions in Paul's day was the family. Nothing was more important than the status and honour of one's family. Individualism, as we understand it today, was actually frowned upon and discouraged, Each family member worked hard for the family name and interest and made it a priority to promote family status and honour. It didn't matter if one family member gained more status and recognition that other family members. In fact each family member was taught to willingly take a back seat in order to promote the interests and gifts of a more successful family member because the recognition of that family member brought honour and recognition to the WHOLE family. In this sense to promote another family member over yourself was to increase your status because it reflected on your family. The clear example is the inscription of Gaius Torasius Serves, Notice he includes his father (Gaius) and his son (Publius Torasius) seeking their honour as well as his own.
The most common term for Christians in the New Testament is not believers, saints, or children of God. It is rather BROTHERS (which includes sisters) being used 271 times. This term does not always designate Christian brothers, but it is still the number one designation for those who believe in Jesus. What is implied here is that Christians are brothers and sisters spiritually- that they (we) are a FAMILY. The message here for Christians today is extremely profound. The welfare, well-being, and honour of fellow Christians should be a number one priority because we are FAMILY and we want to promote the family name. This means that success in any church is not numbers, programs, or productions as important as they are, but rather FAMILY relationships. Family honour takes away jealousy and competition and sets me free to rejoice in the success and honour of a brother or sister who is a more talented or a more recognized preacher, teacher, musician, etc., because their honour reflects on me because we are FAMILY (the fear and competition among pastors to have the largest churches, be the best preachers, and have the latest programs is nothing but a disgrace and is sadly the norm rather than the exception). The question I should ask when I encounter more gifted or talented Christian brothers and sisters is - How can I help to further that gift or ability in order to bring honour on my (Christ's) family? To treat a brother or sister with jealous contempt is not only to dishonor the Christian family, but to also dishonor Jesus who gives his children differing gifts so that they can honour him.
Success in any church or fellowship is not about numbers, productions, business acumen, or even excellence. Excellence is important, but church family relationships are even more important, because what do we do or how do we treat that brother or sister who, at times, falls short of that expected excellence? Do we ostracize them? Condemn them? Or do we encourage them in spite of weaknesses? Do we give them second (or third) chances? It is really relationship aspects that mark true Christian success. It is honouring Jesus, by honouring his brothers and sisters, by honouring one another as God's family.
There is nothing more heartbreaking than a dysfunctional family. It is even more tragic in church families. A church will always be dysfunctional to the degree that the well-being and love among the brothers and sisters is not a priority. Pray that we can make this a main priority in our churches today for the honour of Jesus, the Saviour.
In 42 BC two armies faced each other in the Biblical town of Philippi. One was the army of Octavian (later Caesar Augustus) and Marc Antony. The opposing forces were those of Cassius and Brutus. The victory went to Octavian and Antony and part of the spoils of victory was that much of the town was given over to older and retiring soldiers (as many as 3000), Many of the local citizens were driven out of their homes to fend for themselves. With the high numbers of retiring soldiers Philippi became officially a 'Roman colony' (see Acts 16.2). The town became a smaller Rome where the retired soldiers and Roman citizens vied fiercely for status, recognition, and honour. For retired soldiers and Roman citizens recognition and prestige meant everything. They continually sought and competed for high positions such as city officials and leaders in the Roman religion. They would also pay for public buildings, public baths, temples. theatres, gladiatorial events, anything that could bring attention and honour to themselves. Today there are numerous monuments among the ruins of Philippi with such inscriptions as the following: 'Gaius Torasuis Severus son of Gaius...at his own expense...gave the community on the birthday of his son 250,000 Sesterces...out of his own income'. There are literally hundreds of similar ancient monuments scattered throughout Philippi from the Roman times.
There are two important lessons for the Christian community today. One is that Roman readers reading (hearing) Philippians 2.5-11 would have been deeply shocked and offended. It would go against everything they stood for. Jesus, according to v.6 is equal with God. He enjoys the highest status, prestige, and honour possible (according to the Apostle Paul), but he lowers himself, emptying himself of all of this and takes the form of a slave! Though Jesus is equal with God, he does not use this to his advantage in this world, Rather than seeking more honour, more power, more prestige, Jesus forgoes these things in order to be a servant/slave of God. The Romans exploited their status and wealth to their advantage to obtain even higher status and power. Jesus, however, does the opposite and empties himself of all worldly status and advantage in order to serve others. Paul says that we are to have this same attitude as Jesus in v.5. Whatever our status and advantage such as being a pastor, elder, teacher, or Christian leader, these positions should be used as a means to serve others and not to gain more power, prestige, etc. The eagerness for status, power, and recognition, however, can easily invade the Church including the desire for bigger and bigger numbers, large programs, and the importance of programs over people, and the need for worldly success! What is striking about Philippians 2.5-11 is that Paul implies that it is ATTITUDES and RELATIONSHPS that are markers of spiritual success. It is the attitude of regarding others more important than ourselves. It is looking out for the well-being and interests of others. For the Christian it is about attitudes and relationships within the church. In other words, it is about FAMILY matters.
One of the most important institutions in Paul's day was the family. Nothing was more important than the status and honour of one's family. Individualism, as we understand it today, was actually frowned upon and discouraged, Each family member worked hard for the family name and interest and made it a priority to promote family status and honour. It didn't matter if one family member gained more status and recognition that other family members. In fact each family member was taught to willingly take a back seat in order to promote the interests and gifts of a more successful family member because the recognition of that family member brought honour and recognition to the WHOLE family. In this sense to promote another family member over yourself was to increase your status because it reflected on your family. The clear example is the inscription of Gaius Torasius Serves, Notice he includes his father (Gaius) and his son (Publius Torasius) seeking their honour as well as his own.
The most common term for Christians in the New Testament is not believers, saints, or children of God. It is rather BROTHERS (which includes sisters) being used 271 times. This term does not always designate Christian brothers, but it is still the number one designation for those who believe in Jesus. What is implied here is that Christians are brothers and sisters spiritually- that they (we) are a FAMILY. The message here for Christians today is extremely profound. The welfare, well-being, and honour of fellow Christians should be a number one priority because we are FAMILY and we want to promote the family name. This means that success in any church is not numbers, programs, or productions as important as they are, but rather FAMILY relationships. Family honour takes away jealousy and competition and sets me free to rejoice in the success and honour of a brother or sister who is a more talented or a more recognized preacher, teacher, musician, etc., because their honour reflects on me because we are FAMILY (the fear and competition among pastors to have the largest churches, be the best preachers, and have the latest programs is nothing but a disgrace and is sadly the norm rather than the exception). The question I should ask when I encounter more gifted or talented Christian brothers and sisters is - How can I help to further that gift or ability in order to bring honour on my (Christ's) family? To treat a brother or sister with jealous contempt is not only to dishonor the Christian family, but to also dishonor Jesus who gives his children differing gifts so that they can honour him.
Success in any church or fellowship is not about numbers, productions, business acumen, or even excellence. Excellence is important, but church family relationships are even more important, because what do we do or how do we treat that brother or sister who, at times, falls short of that expected excellence? Do we ostracize them? Condemn them? Or do we encourage them in spite of weaknesses? Do we give them second (or third) chances? It is really relationship aspects that mark true Christian success. It is honouring Jesus, by honouring his brothers and sisters, by honouring one another as God's family.
There is nothing more heartbreaking than a dysfunctional family. It is even more tragic in church families. A church will always be dysfunctional to the degree that the well-being and love among the brothers and sisters is not a priority. Pray that we can make this a main priority in our churches today for the honour of Jesus, the Saviour.
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