Better off a Shepherd than a Wise Man
Sheep herders. That’s who got the message first, besides Joseph and Mary that is. It wasn’t the high priest or the Jewish prelates or the most holy person in Israel or the most avid practitioner of the law to whom God revealed his plan. It was sheep herders. That’s one step down from camel wrangler. It might have been the lowest rung on the prestige ladder in ancient Israel, like being a sheet rock hanger or a house painter today (my apologies to those of you applying your honest trade, I was a house painter for many years, so I speak from first hand experience). It was shepherds heard it first.
Not Oprah. Not the new CEO of General Motors. Not the chairman of some Senate committee. Not the Three Wise Men.
Here is what the Scriptures say happened and I will embellish them with my own wild speculations to round out the story. These shepherd boys were doing their job as usual, which means they were staying up all night in the middle of winter (if it was winter) guarding sheep – not a glamour position. Guarding sheep against what? Well, predators first - dogs, wolves, etc., but undoubtedly sheep-rustlers too. Sheep, I have heard, can be somewhat suicidal and I’m sure their job included keeping the more adventurous sheep from wandering off into self-destruction. I’m thinking this may have been very boring, demoralizing work. These shepherds could easily have been guys who were unemployable losers. Maybe they lost their jobs at Starbuck’s or In ‘n Out Burger (for smoking pot behind the dumpster) and they couldn’t go back to live with their mothers and now they’re out of options and doing what nobody else wanted to do – living in the fields trying to keep stupid sheep from killing themselves. I would further guess they found um… less-than-socially-approved ways of keeping themselves amused while they performed this incredibly unsatisfying work. I will not speculate here what they may have been doing all night because this is a family program and I don’t want any small children to end up on the psychiatrist’s couch when they’re forty years old recounting vague and disturbing memories of what ancient shepherds did when they were bored.
So it was a typical night, nothing unusual … when suddenly “an angel of the Lord came upon them and the glory (doxa) of the Lord shone around them (perie-lamps-en = shone like a lamp) and, as the Greek text says, “they feared a great fear (ephob-ethe-san phobon megan).” Fear like that rarely comes to the likes of you and me. I mean here they are rolling dice and drinking and telling lies about the girls they’ve known when all of a sudden the glory of God turns on like a lamp and bang! they are sitting or standing in the light. What were they thinking? The same thing you and I would think, I think.
“Busted!”
“Please don’t destroy us; we’ll be good from now on.”
“I’ll be in the synagogue this Sabbath, I promise.”
“Does anyone have any extra underwear?”
“You don’t scare me; my dad’s a lawyer.” (Okay, none of them thought that.)
And the angel says to them, “No fear. No need to be afraid because I hereby announce to you all a great joy (karan megalen)…” and the angel goes on to touch on the basics of Christmas. That God is coming to earth. The Word, the Logos, is coming as a human born of God, and he will reconcile all people (laos) to himself. Nobody, not even you losers will be punished for your evil deeds because God has reconciled or made right, your relationship with him – from his side. It’s like the Year of Jubilee has come permanently to earth. And we’re not just talking about the Jewish nation; we’re talking about all the people (panti to lao). “Can you boys grasp how joyous this news is?” the angel seems to ask.
I think they do. I think they get it. I think they get it real good.
And the angel tells these shepherd boys to go into Bethlehem and check it out and see for themselves. And they do and they beat the three wise men there. They’re first. The sheep herding loser crowd is first to the barn where Jesus lay. I think this is very significant.
But before they leave for Bethlehem, something even more amazing takes place with the angel. Suddenly it’s not just one angel with a glory lamp, suddenly it’s a giant heavenly army (plathos [multitude] stratias [army] houraniou [of a heavenly]) praising God. It’s like this giant army of angels were sort of hiding there in secret but when they hear the angel explain the Christmas story, the Father’s plan of redemption for the world, they lose control, blow their cover, reveal themselves and erupt with applause and praise and cheers and rejoicing because the plan is so … cool. They just can’t help it.
And the whole giant army shouts out “Glory to God … who figured out how to save these people by becoming one of them! Who saw that coming? Who knew? What a plan!!! God is great and every human being (anthropos) who agrees with, or accepts, or approves, or has good will toward this plan, or says ‘yes’ at the right place will have peace with God and be the direct beneficiaries of the complete work of the Son of God!!!”
And the sheep herders realize that they have just gotten the biggest break they will ever get in their whole lives times ten and they forget about the sheep and go looking for the Savior in Bethlehem.
And so it was that the persons who first heard the Christmas message were the ones who needed it most. God bless those boys. That’s why we would be better off as a shepherd than a wise one.
And this tells us something very important about God. God is patient, not willing that any should perish, not even loser shepherd boys who can’t hold a job.
Thursday, December 17, 2009
Tuesday, December 1, 2009
True Confessions: I am Frodo
…more on self-crucifixion…
I finally figured out what’s wrong with me. I am Frodo. I am just like Frodo. I will always do what Frodo ultimately did. Here’s what he did:
He dutifully carried the evil ring, with its growing weight, hundreds of miles. For more that a year he voluntarily carried it through peril and against foes more terrible than he could imagine. He received help, often unexpected help, and encouragement from many quarters. His intentions were good and noble, but his soul was seduced by the allure of the ring. In the end he took it all back, all the good intentions, all the noble motives. Ultimately he couldn’t follow through with the one action that actually mattered. Finally he stood inside Mt. Doom on a promontory overlooking the great fires, the only fires that could destroy the evil ring. But he hesitated and did not throw the ring into the fires.
Instead he decided that the ring was too beautiful, too precious and he could not bring himself to destroy it. And he felt and thought “ after all, the ring is mine.” And Frodo chose to keep the ring for himself and not destroy it even though he had exhausted himself in bringing it to this place.
The ring is like the sin nature. I am like Frodo. I can spend years in church studying and learning with the intention of one day, or little by little, crucifying the flesh. I can coexist with the intention and purpose of learning how not to live according to my sinful nature.
But in the end, when the test comes, I cannot do it. I cannot willingly abandon the old nature. The alluring false promises of self-fulfillment and soulful-pleasure and final self-completion, and the possibility of touching wholeness in the here and now - not in the hereafter - are too beautiful. Besides, I want all the earthly joys and pleasures for my own.
Death to the old self: Like anything else important in my life, I need someone to do this impossible task for me. I cannot betray my own desires and so-called “needs.” I cannot crucify myself. I refuse. I choose not to do it. Like Frodo.
Who can help someone like me? Where is encouragement? Where is hope? Where is the happy ending? How can I, who fail every significant test, who nurture and protect selfishness in my heart, who want the illegal but beautiful things, how can I be saved?
Is there a hero who champions the cause of losers? Is there someone who will destroy my sinful nature for me? Instead of me? Because I can’t do it myself???
Do you know anyone like that?
Respond, if you please,
-The Gospel Crank
…more on self-crucifixion…
I finally figured out what’s wrong with me. I am Frodo. I am just like Frodo. I will always do what Frodo ultimately did. Here’s what he did:
He dutifully carried the evil ring, with its growing weight, hundreds of miles. For more that a year he voluntarily carried it through peril and against foes more terrible than he could imagine. He received help, often unexpected help, and encouragement from many quarters. His intentions were good and noble, but his soul was seduced by the allure of the ring. In the end he took it all back, all the good intentions, all the noble motives. Ultimately he couldn’t follow through with the one action that actually mattered. Finally he stood inside Mt. Doom on a promontory overlooking the great fires, the only fires that could destroy the evil ring. But he hesitated and did not throw the ring into the fires.
Instead he decided that the ring was too beautiful, too precious and he could not bring himself to destroy it. And he felt and thought “ after all, the ring is mine.” And Frodo chose to keep the ring for himself and not destroy it even though he had exhausted himself in bringing it to this place.
The ring is like the sin nature. I am like Frodo. I can spend years in church studying and learning with the intention of one day, or little by little, crucifying the flesh. I can coexist with the intention and purpose of learning how not to live according to my sinful nature.
But in the end, when the test comes, I cannot do it. I cannot willingly abandon the old nature. The alluring false promises of self-fulfillment and soulful-pleasure and final self-completion, and the possibility of touching wholeness in the here and now - not in the hereafter - are too beautiful. Besides, I want all the earthly joys and pleasures for my own.
Death to the old self: Like anything else important in my life, I need someone to do this impossible task for me. I cannot betray my own desires and so-called “needs.” I cannot crucify myself. I refuse. I choose not to do it. Like Frodo.
Who can help someone like me? Where is encouragement? Where is hope? Where is the happy ending? How can I, who fail every significant test, who nurture and protect selfishness in my heart, who want the illegal but beautiful things, how can I be saved?
Is there a hero who champions the cause of losers? Is there someone who will destroy my sinful nature for me? Instead of me? Because I can’t do it myself???
Do you know anyone like that?
Respond, if you please,
-The Gospel Crank
Tuesday, November 24, 2009
On the Happy Thought of Self Crucifixion
The whole idea of crucifying oneself gives me the heebie-jeebies. Crucifixion is a horrible enough picture to contemplate as it is but to consider doing it to oneself is, well, unthinkable. Besides, the fact is I am almost incapable of administering the smallest needle wound to myself. How could I even begin such a gruesome task? I’m just too squeamish. But all that aside, I don’t think self-crucifixion is a human possibility. I mean I can imagine a person nailing his feet to the wood. I can sort of imagine him leaning out and spiking his left hand. But then what? His right hand would be flailing around with no way to finish the job. It’s a physical impossibility.
Besides, if we’re not careful we can find ourselves wandering off the gospel rails. There’s something self-serving and almost narcissistic about the whole idea. We have to kill ourselves so that we can start to mold ourselves into a likeness of Christ? Sounds like the gospel plus something to me. It’s ironic that in an effort to kill off our own old nature we can find ourselves caught up more in self-salvation than when we started.
But this is where the finished work of Christ comes into play. If Jesus is the “author and finisher” of our faith how does the work of God in Christ on our behalf fit into this whole question of the crucifixion of the old man?
Scripture declares (especially Paul declares) that “of God” or by His doing we are “in Christ Jesus.” And, apparently we are to believe that the experience of Christ counts as our experience. If Christ was crucified, so were we. If Christ rose from the dead, we did too. 1 Corinthians 15:22 “As in Adam all die, even so in Christ shall all be made alive.” If Christ ascended to the right hand of the Father and sits there now, then that’s where you’ll find us as well. Done.
John remembers Jesus simply saying that because we believe in Him we have already passed from death to life. Done.
This is a great mystery. Do any of us know what death is? I mean, really? Have any of us begun to appreciate what death can do? Do any of us understand anything about what it means that God, the creator of life, voluntarily entered death? God died? He became human and let us kill Him? And He co-opts death for His own purposes and now death is the only way to get to God, instead of being the only thing that could separate us from Him?
And then God declares His intentions: “If it happens to me, it happens to you. My death is your death. My resurrection is your resurrection. My new life is your new life. All of the old things, as far as I am concerned, have passed away, behold all things have become new.” Somehow we are already dead in Christ and risen in Christ and separated from our sinful nature in Christ so that this old nature cannot reign over us in this life even if we fail and cave in to its desires upon occasion.
We don’t need to kill off our own old natures. We need to believe that, thanks to the work of God in Jesus, we’re already dead! Hooray! Ain’t it grand? I’m dead and I’m starting to feel better already.
I love the way the King James puts it in Romans 6:11, “Likewise reckon ye also yourselves to be dead indeed to sin, but alive unto God through Christ Jesus our Lord.” Reckon. We are to reckon (figure, assume, count it as true, impute to ourselves, consider ourselves to be) already dead. And as everybody knows “Dead men don’t lie.”
I mean “reckon” has this great cowboy grade B movie ring to it.
Slim: Gee Tex, I heerd we wuz dead already in Jeezus.
Tex (Spitting first): Yup. I reckon.
And so if we reckon ourselves dead to sin in Christ, we can avoid the snare of trying to take that work away from God and falling into the do-it-yourself pit. Consider Jesus instead who is the author and finisher of our faith, and save yourself the embarrassment of walking around having applied a wide variety of tourniquets to our personality, and having hacked off a limb or two, and only making a botched job of it. We could end up half-dead. We might struggle all semester only to receive a grade of “incomplete.” We might find out we are just another “do-it-to-yourself-er.”
Or as Max the Miracle Worker once explained, “It’s a good thing your friend here is only mostly dead.” Only in this case it would not be a good thing.
Happy Thaksgiving
-The Crank
The whole idea of crucifying oneself gives me the heebie-jeebies. Crucifixion is a horrible enough picture to contemplate as it is but to consider doing it to oneself is, well, unthinkable. Besides, the fact is I am almost incapable of administering the smallest needle wound to myself. How could I even begin such a gruesome task? I’m just too squeamish. But all that aside, I don’t think self-crucifixion is a human possibility. I mean I can imagine a person nailing his feet to the wood. I can sort of imagine him leaning out and spiking his left hand. But then what? His right hand would be flailing around with no way to finish the job. It’s a physical impossibility.
Besides, if we’re not careful we can find ourselves wandering off the gospel rails. There’s something self-serving and almost narcissistic about the whole idea. We have to kill ourselves so that we can start to mold ourselves into a likeness of Christ? Sounds like the gospel plus something to me. It’s ironic that in an effort to kill off our own old nature we can find ourselves caught up more in self-salvation than when we started.
But this is where the finished work of Christ comes into play. If Jesus is the “author and finisher” of our faith how does the work of God in Christ on our behalf fit into this whole question of the crucifixion of the old man?
Scripture declares (especially Paul declares) that “of God” or by His doing we are “in Christ Jesus.” And, apparently we are to believe that the experience of Christ counts as our experience. If Christ was crucified, so were we. If Christ rose from the dead, we did too. 1 Corinthians 15:22 “As in Adam all die, even so in Christ shall all be made alive.” If Christ ascended to the right hand of the Father and sits there now, then that’s where you’ll find us as well. Done.
John remembers Jesus simply saying that because we believe in Him we have already passed from death to life. Done.
This is a great mystery. Do any of us know what death is? I mean, really? Have any of us begun to appreciate what death can do? Do any of us understand anything about what it means that God, the creator of life, voluntarily entered death? God died? He became human and let us kill Him? And He co-opts death for His own purposes and now death is the only way to get to God, instead of being the only thing that could separate us from Him?
And then God declares His intentions: “If it happens to me, it happens to you. My death is your death. My resurrection is your resurrection. My new life is your new life. All of the old things, as far as I am concerned, have passed away, behold all things have become new.” Somehow we are already dead in Christ and risen in Christ and separated from our sinful nature in Christ so that this old nature cannot reign over us in this life even if we fail and cave in to its desires upon occasion.
We don’t need to kill off our own old natures. We need to believe that, thanks to the work of God in Jesus, we’re already dead! Hooray! Ain’t it grand? I’m dead and I’m starting to feel better already.
I love the way the King James puts it in Romans 6:11, “Likewise reckon ye also yourselves to be dead indeed to sin, but alive unto God through Christ Jesus our Lord.” Reckon. We are to reckon (figure, assume, count it as true, impute to ourselves, consider ourselves to be) already dead. And as everybody knows “Dead men don’t lie.”
I mean “reckon” has this great cowboy grade B movie ring to it.
Slim: Gee Tex, I heerd we wuz dead already in Jeezus.
Tex (Spitting first): Yup. I reckon.
And so if we reckon ourselves dead to sin in Christ, we can avoid the snare of trying to take that work away from God and falling into the do-it-yourself pit. Consider Jesus instead who is the author and finisher of our faith, and save yourself the embarrassment of walking around having applied a wide variety of tourniquets to our personality, and having hacked off a limb or two, and only making a botched job of it. We could end up half-dead. We might struggle all semester only to receive a grade of “incomplete.” We might find out we are just another “do-it-to-yourself-er.”
Or as Max the Miracle Worker once explained, “It’s a good thing your friend here is only mostly dead.” Only in this case it would not be a good thing.
Happy Thaksgiving
-The Crank
Wednesday, November 11, 2009
Apostolic Lenses
Apostolic Lenses
There are a lot of lingering questions out there regarding the Law. I think most Christians are not at all clear regarding what our relationship to the Law ought to be. We know we don’t want to sacrifice bulls and goats anymore. And we are pretty sure we’re not required to eat Kosher and just because God says in the Old Testament that certain things were an abomination to Him (like women wearing men’s clothing [read: pants]) that doesn’t necessarily mean it is still an abomination to Him … does it?
We all know we’re not supposed to lust after our neighbor’s wife, but what about the fourth commandment: Sabbath-keeping. I mean, Sunday is not the Sabbath. It’s Saturday. Who said you could switch days? Maybe our Adventist friends have it right.
As one alert reader put it: What’s the deal with the Law? Rationalists need to know.
Well, my answer - and I know this answer would have gotten me excommunicated at various points in history, and I know that Christian-moron-hate-bloggers would like to see me drawn and quartered and have the pieces boiled in oil, if they only knew me, which they don’t, happily - my answer has to do with what I call “Apostolic Lenses.”
I think we are supposed to view all scripture through these “Apostolic Lenses.” I will try to explain.
I think there is a priority to the parts of scripture. Some parts explain other parts. The life, death and resurrection of Jesus changed the way we are to look at all of scripture.
When the Christian message first began (see Acts 2) the message was quite primitive. It was raw, undeveloped. “We thought He was the Messiah, and you killed Him but God raised Him from the dead.” That was it. That was the message.
We are told that the early disciples gave themselves over to “the Apostle’s teaching and to fellowship, to the breaking of bread and to prayer.” At this point the full meaning, the whole interpretation of what the Jesus event meant, was not clear. Twenty-some years later, however, just listen to Paul, “He is the image of the invisible God, the firstborn over all creation. For by Him all things were created; things in heaven and on earth, visible and invisible … for God was pleased to have all His fullness dwell in Him, and through Him to reconcile to Himself all things … (Colossians 1)” and so on. And that’s just the abridged version.
After twenty years of living in the Spirit and being taught by the Lord through the Spirit the Apostles were actually led into “all truth, ” or at least more truth than you or I are going to be led into in our lifetimes. The Apostle’s doctrine is the Gold Standard for us. They explain what the Jesus event means. In other words, we look at Jesus through the lens of the Apostle’s teaching – and that’s a good thing. John, Paul, Peter, James et al tell us what it means! Likewise we look at the Old Testament through the lens of Jesus. John 5, “…it is they (Torah) that testify of me.”
All of scripture is about the gospel. All of scripture is about Jesus. All of scripture is about the Apostolic interpretation of what it all means.
Okay, baseball metaphor. Let’s say there is a game between two professional baseball teams – the Owls and the Pussycats. The Old Testament is the league office that scheduled the game-to-be back in January of the year. Jesus is the game that gets played on July 4th at the home of the Owls. And Ray Ratto and Lowell Cohn are the super-smart pundits that tell us what the game means to the pennant race, who needs to get traded, and why the manager has to be fired. And they tell us these things the day after the game was played after they had put some thought into it, we hope.
But confusion abounds regarding Torah nonetheless. Many current theologians dissect the Law, Torah, into three parts: civil, ceremonial and moral. They reason that since we are not Israel, a nation, the civil law part does not directly apply to us. Likewise, they conclude that the ceremonial part of Torah (the sacrifices and so forth) was fulfilled in Christ so it no longer applies. But then they come to the moral part (read: the ten commandments) and say that this is neither outdated nor is it fulfill-able therefore it remains binding on the believer.
And this makes a lot of sense to the rational mind. It’s just that the Apostles never, ever made that distinction, that breakdown. For them, Torah remains a whole. It remains the covenant between God and Israel, the covenant whose time had run out.
Finally, I point to Luke 24. On the famous Road to Emmaus Jesus sets us all straight by co-opting the Torah. He owns it. It’s about Him. Its value is that it foreshadows Him and His work. The Torah is a model of the gospel; at least it would be if we were not fools and slow of heart to believe all that the prophets have spoken.
The Gospel Crank
There are a lot of lingering questions out there regarding the Law. I think most Christians are not at all clear regarding what our relationship to the Law ought to be. We know we don’t want to sacrifice bulls and goats anymore. And we are pretty sure we’re not required to eat Kosher and just because God says in the Old Testament that certain things were an abomination to Him (like women wearing men’s clothing [read: pants]) that doesn’t necessarily mean it is still an abomination to Him … does it?
We all know we’re not supposed to lust after our neighbor’s wife, but what about the fourth commandment: Sabbath-keeping. I mean, Sunday is not the Sabbath. It’s Saturday. Who said you could switch days? Maybe our Adventist friends have it right.
As one alert reader put it: What’s the deal with the Law? Rationalists need to know.
Well, my answer - and I know this answer would have gotten me excommunicated at various points in history, and I know that Christian-moron-hate-bloggers would like to see me drawn and quartered and have the pieces boiled in oil, if they only knew me, which they don’t, happily - my answer has to do with what I call “Apostolic Lenses.”
I think we are supposed to view all scripture through these “Apostolic Lenses.” I will try to explain.
I think there is a priority to the parts of scripture. Some parts explain other parts. The life, death and resurrection of Jesus changed the way we are to look at all of scripture.
When the Christian message first began (see Acts 2) the message was quite primitive. It was raw, undeveloped. “We thought He was the Messiah, and you killed Him but God raised Him from the dead.” That was it. That was the message.
We are told that the early disciples gave themselves over to “the Apostle’s teaching and to fellowship, to the breaking of bread and to prayer.” At this point the full meaning, the whole interpretation of what the Jesus event meant, was not clear. Twenty-some years later, however, just listen to Paul, “He is the image of the invisible God, the firstborn over all creation. For by Him all things were created; things in heaven and on earth, visible and invisible … for God was pleased to have all His fullness dwell in Him, and through Him to reconcile to Himself all things … (Colossians 1)” and so on. And that’s just the abridged version.
After twenty years of living in the Spirit and being taught by the Lord through the Spirit the Apostles were actually led into “all truth, ” or at least more truth than you or I are going to be led into in our lifetimes. The Apostle’s doctrine is the Gold Standard for us. They explain what the Jesus event means. In other words, we look at Jesus through the lens of the Apostle’s teaching – and that’s a good thing. John, Paul, Peter, James et al tell us what it means! Likewise we look at the Old Testament through the lens of Jesus. John 5, “…it is they (Torah) that testify of me.”
All of scripture is about the gospel. All of scripture is about Jesus. All of scripture is about the Apostolic interpretation of what it all means.
Okay, baseball metaphor. Let’s say there is a game between two professional baseball teams – the Owls and the Pussycats. The Old Testament is the league office that scheduled the game-to-be back in January of the year. Jesus is the game that gets played on July 4th at the home of the Owls. And Ray Ratto and Lowell Cohn are the super-smart pundits that tell us what the game means to the pennant race, who needs to get traded, and why the manager has to be fired. And they tell us these things the day after the game was played after they had put some thought into it, we hope.
But confusion abounds regarding Torah nonetheless. Many current theologians dissect the Law, Torah, into three parts: civil, ceremonial and moral. They reason that since we are not Israel, a nation, the civil law part does not directly apply to us. Likewise, they conclude that the ceremonial part of Torah (the sacrifices and so forth) was fulfilled in Christ so it no longer applies. But then they come to the moral part (read: the ten commandments) and say that this is neither outdated nor is it fulfill-able therefore it remains binding on the believer.
And this makes a lot of sense to the rational mind. It’s just that the Apostles never, ever made that distinction, that breakdown. For them, Torah remains a whole. It remains the covenant between God and Israel, the covenant whose time had run out.
Finally, I point to Luke 24. On the famous Road to Emmaus Jesus sets us all straight by co-opting the Torah. He owns it. It’s about Him. Its value is that it foreshadows Him and His work. The Torah is a model of the gospel; at least it would be if we were not fools and slow of heart to believe all that the prophets have spoken.
The Gospel Crank
the law and a frozen lake
in a book by n.t. wright he opens a chapter in reference to the law of God and its place or season in his will for followers...
"The lake freezes over for four months in the winter, to a depth of at least ten feet. People drive not only snowmobiles across it, but even cars and vans. It's exciting - and also quite convenient - to be able to drive across the water to the village on the opposite shore.
But there comes a time, in late March or early April, when spring comes even to the lakes north of Montreal. Suddenly the ices is not so firm. Wise drivers don't attempt the crossing any more. The villagers leave an old car on the middle of the ice; when it begins to sink, they know the time has come to stop driving across the ice. Soon the lake will be unfrozen; boats will be operating again; and anyone who wants to take the car to the other side will have to put it on the ferry.
Paul's point is this: spring has come to the people of God. For over a thousand years their fellowship with God has been established through the law. This was always essentially a winter regime, a time of waiting. There are, so to speak, modes of travel which are appropriate during that winter season. But if you become so keen on them that you don't want to abandon them in spring, you're going to be stuck at the water's edge - or maybe will even risk trying to get across when the ice will no longer hold your weight." (Paul for Everyone: Galatians and Thessalonians, 61)
spring has arrived. through Christ a new season of fellowship with God has arrived. it is through the Spirit that we live in this new season allowing the Spirit to be the wind that fills our sails as we negotiate the season and life on the water.
td
Wednesday, November 4, 2009
Why the Law in the First Place?
Alert reader, Wayne Cannon, writes in with a question regarding the study in the book of Galatians that seems to reveal a flaw in Paul’s Abrahamic argument of grace over law. Why law at all? Why not just skip it? It doesn’t save anybody and apparently causes the entire nation of Israel to run down the wrong track altogether. Why not just cut to grace first and last?
Good question.
In answer let me start by saying I don’t know and neither does anybody else. I hate trying to answer those questions that start, “Why did God…?” I mean I wasn’t invited to the meeting where the Triune God discussed instituting the Law. Anything we say here is mere speculation. On the other hand speculation can be fun and even rewarding, and not knowing the answer has never kept me from faking it before, so here we go.
First of all I am going to avoid the more obvious explanation of needing the Law of Moses to provide us with moral conviction which shows us our need for a savior. Mostly I will avoid the argument because I don’t believe it. I didn’t know a ding-derned thing about Torah or the Jewish law as I was growing up but boy, I sure got a clear moral standard impressed upon me. Nothing Jewish about it. Well, okay there was some Old Testament stuff mixed in there with other moral sources such as Walt Disney and the U.S. Marines.
So I didn’t know squat about Torah, couldn’t have listed the Ten Commandments (what’s harder the Ten Commandments or the Seven Dwarves?), let alone any of the other 603 commands of the Law of Moses. But I certainly did know about guilt, sin, the need to be good, getting in trouble, needing forgiveness, and wishing I could be different but wasn’t. I didn’t need the Law of Moses to let me know I was frequently in deep do-do; I figured that out on my own.
So I am going to let that part of the answer to our main question slide on by.
My real answer to Wayne’s question is this: God needed to institute the Law because He wanted to establish a nation for Himself. The Law created Israel. Without the Law there could be no Israel. It’s what made Israel different from all other nations. It put the “us” in the “us and them” and gave Israel its identity. It was the label or stamp of God. Plus you can’t underestimate the strategy that giving Israel a list of commands as long as three or four arms just might keep them out of trouble for the next fifteen hundred years or so until Jesus arrived.
You could challenge that last assertion by saying that Israel got into plenty of trouble, what am I talking about? And I would reply by saying you should have seen the trouble they would have ended up in if they had had no Law.
I think the point is that Jesus needed to come from the Jews, the chosen people. And in God’s mysterious economy the Jews needed to be found fumbling in legalism and missing the point nearly altogether. Somehow, that was an important part of the plan. And even more oddly, the fact that the Chosen People played a major part in the death of the Messiah squeezes irony out into the entire world like a lemon slice over the iced tea, or like a wedge of lime being squeezed over an authentic Mexican taco. And I think that’s important.
There is a kind of right-brained left-handed reach-out-with-your-feeligs logic to it all. Paul hints at it in 1Corinthians 1 when he says, “But God chose the foolish things of the world to shame the wise and the weak things of the world to shame the strong. He chose the lowly things and the despised things – and the things that are not – to nullify the things that are.”
Wayne, my friend, I realize that that may be a completely unsatisfactory answer to your question but as Sir Thomas More summarized in the play A Man for All Seasons,
More: I trust I make myself obscure.
Norfolk: Perfectly.
Any thoughts?
The Gospel Crank
Alert reader, Wayne Cannon, writes in with a question regarding the study in the book of Galatians that seems to reveal a flaw in Paul’s Abrahamic argument of grace over law. Why law at all? Why not just skip it? It doesn’t save anybody and apparently causes the entire nation of Israel to run down the wrong track altogether. Why not just cut to grace first and last?
Good question.
In answer let me start by saying I don’t know and neither does anybody else. I hate trying to answer those questions that start, “Why did God…?” I mean I wasn’t invited to the meeting where the Triune God discussed instituting the Law. Anything we say here is mere speculation. On the other hand speculation can be fun and even rewarding, and not knowing the answer has never kept me from faking it before, so here we go.
First of all I am going to avoid the more obvious explanation of needing the Law of Moses to provide us with moral conviction which shows us our need for a savior. Mostly I will avoid the argument because I don’t believe it. I didn’t know a ding-derned thing about Torah or the Jewish law as I was growing up but boy, I sure got a clear moral standard impressed upon me. Nothing Jewish about it. Well, okay there was some Old Testament stuff mixed in there with other moral sources such as Walt Disney and the U.S. Marines.
So I didn’t know squat about Torah, couldn’t have listed the Ten Commandments (what’s harder the Ten Commandments or the Seven Dwarves?), let alone any of the other 603 commands of the Law of Moses. But I certainly did know about guilt, sin, the need to be good, getting in trouble, needing forgiveness, and wishing I could be different but wasn’t. I didn’t need the Law of Moses to let me know I was frequently in deep do-do; I figured that out on my own.
So I am going to let that part of the answer to our main question slide on by.
My real answer to Wayne’s question is this: God needed to institute the Law because He wanted to establish a nation for Himself. The Law created Israel. Without the Law there could be no Israel. It’s what made Israel different from all other nations. It put the “us” in the “us and them” and gave Israel its identity. It was the label or stamp of God. Plus you can’t underestimate the strategy that giving Israel a list of commands as long as three or four arms just might keep them out of trouble for the next fifteen hundred years or so until Jesus arrived.
You could challenge that last assertion by saying that Israel got into plenty of trouble, what am I talking about? And I would reply by saying you should have seen the trouble they would have ended up in if they had had no Law.
I think the point is that Jesus needed to come from the Jews, the chosen people. And in God’s mysterious economy the Jews needed to be found fumbling in legalism and missing the point nearly altogether. Somehow, that was an important part of the plan. And even more oddly, the fact that the Chosen People played a major part in the death of the Messiah squeezes irony out into the entire world like a lemon slice over the iced tea, or like a wedge of lime being squeezed over an authentic Mexican taco. And I think that’s important.
There is a kind of right-brained left-handed reach-out-with-your-feeligs logic to it all. Paul hints at it in 1Corinthians 1 when he says, “But God chose the foolish things of the world to shame the wise and the weak things of the world to shame the strong. He chose the lowly things and the despised things – and the things that are not – to nullify the things that are.”
Wayne, my friend, I realize that that may be a completely unsatisfactory answer to your question but as Sir Thomas More summarized in the play A Man for All Seasons,
More: I trust I make myself obscure.
Norfolk: Perfectly.
Any thoughts?
The Gospel Crank
Thursday, October 29, 2009
crucified
"There is no military battle, no geographical exploration, no scientific discovery, no literary creation, no artistic achievement, no moral heroism that compares to it.
It is unique, massive, monumental, unprecedented, and unparalleled. The cross of Christ is not a small secret that may or may not get out. The cross of Christ is not a minor incident in the political history of the first century that is a nice illustration of courage.
It is the center."
when eugene peterson says this statement he is stating something that is true about Jesus and the cross and is supposed to be true about us. the gospel must be at the center. this is essential. it is at the center of our theology and our thoughts, it is at the center of beliefs and behaviors, it needs to be at the center of our understanding of grace and the center of our self-understanding.
if the grace of God through the work of Christ on the cross is at the center...then other items are de-centered...my ego, pride, preferences, opinions, actions, ambitions, prejudices, among other items are put in a different place. those things that are both good and the bad about those things are not significant enough to be at the center. they are the sand the foolish man built his house on, as opposed to the wise who built his house on the rock (Jesus)...everything else is sand.
td
It is unique, massive, monumental, unprecedented, and unparalleled. The cross of Christ is not a small secret that may or may not get out. The cross of Christ is not a minor incident in the political history of the first century that is a nice illustration of courage.
It is the center."
when eugene peterson says this statement he is stating something that is true about Jesus and the cross and is supposed to be true about us. the gospel must be at the center. this is essential. it is at the center of our theology and our thoughts, it is at the center of beliefs and behaviors, it needs to be at the center of our understanding of grace and the center of our self-understanding.
if the grace of God through the work of Christ on the cross is at the center...then other items are de-centered...my ego, pride, preferences, opinions, actions, ambitions, prejudices, among other items are put in a different place. those things that are both good and the bad about those things are not significant enough to be at the center. they are the sand the foolish man built his house on, as opposed to the wise who built his house on the rock (Jesus)...everything else is sand.
td
Tuesday, October 27, 2009
children of God
"Suddenly we are free with God, like a child is free with a parent. We are not involved in stiff, formal protocols in relation to God. We don't have to be afraid lest we put our foot in our mouth, or embarrass ourselves, or get sent out of the room because we didn't use the right title. We can address God as freely as we address our parents. It is the kind of freedom that combines intimacy and reverence. We are still award of the majesty and awesome glory of God. We do not try to reduce God to the level of coziness where we can manipulate him. The intimacy is a freedom to share ourselves, to express ourselves fearlessly in God's presence. We are free to be spontaneous, personal and uninhibited. Faith is not a formal relationship hedged in with elaborate courtesies; it is a family relationship, intimate and free."
i really like this paragraph from peterson.
it reminds me of family...i wonder does it remind others of their own family?
paul uses family here so we can connect to a vital truth.
is it possible that if one has not experienced family like this in any way, or a parent like God that we might miss the point of God as loving father/parent and his acceptance and our freedom?
td
i really like this paragraph from peterson.
it reminds me of family...i wonder does it remind others of their own family?
paul uses family here so we can connect to a vital truth.
is it possible that if one has not experienced family like this in any way, or a parent like God that we might miss the point of God as loving father/parent and his acceptance and our freedom?
td
baptism in galatians according to scot mcknight commentary (a covenant guy)
in the galatian text 3:26--29 mcknight makes these comments in regard to baptism...
"Some will no doubt have problems with the observation that faith and baptism are parallel expressions for Paul. Among many free churches in the world, baptism has taken a secondary importance and is too often confined to 'nothing more than an entrance rite' into the church. While it is clear that Paul makes a fundamental difference between external rites and internal reality (cf. Rom. 2:25-29; Phil. 3:3; Col. 2:11; cf. Gal. 5:6), and can even suggest that baptizing was not his purpose (1 Cor. 1:13-17), baptism was in the early church the initial and necessary response of faith. To be sure, their world was more ritual-oriented than ours and consequently got more out of rituals than we do. Nonetheless, we dare not make baptism "nothing more than a ritual of entrance," for it was for the earliest Christians their first moment of faith, and we know of no such thing as an "unbaptized believer." Baptism was not necessary for salvation, but faith without baptism was not faith for the early church. The Galatians knew this, and so Paul appealed to their experience."
he goes on to say:
"The early baptismal ceremony was, in effect, a dying with Christ and a rising with Christ (Rom. 6:1-14). This was its symbolic virtue: it dramatized salvation. Furthermore, the ceremony was frequently associated with two moral ideas: the putting away of sin and the putting on of a new life (cf. Rom. 13:12, 14; Eph. 4:24; 6:11-17; Col. 3:5-17). To be "clothed with Christ" perhaps refers to the early Christian practice of stripping and then reclothing oneself in a white, liturgical robe after the baptismal ceremony, thus symbolizing disrobing oneself of sin and then putting on the virtues of Christ."
and before you can say enough already:
"One more connection needs to be observed. As noted above, "sons of God" in verse 26 parallels the expressions "united with Christ" and "have been clothed with Christ" in verse 27. I would also suggest that the baptism of the Galatians (v.27) was the moment in which they all learned to call God "Abba" (cf. 4:6-7) and so, in effect, learned that they were all "sons of God" (3:26). Paul is now ready to make his point: the Judaizers are wrong because they do not realize that at their baptism the Galatian converts learned that they were sons of God."
it has always been a challenge to say enough in the weekend service and there are always things that we don't have time for...thought this might be an interesting extra...
td
"Some will no doubt have problems with the observation that faith and baptism are parallel expressions for Paul. Among many free churches in the world, baptism has taken a secondary importance and is too often confined to 'nothing more than an entrance rite' into the church. While it is clear that Paul makes a fundamental difference between external rites and internal reality (cf. Rom. 2:25-29; Phil. 3:3; Col. 2:11; cf. Gal. 5:6), and can even suggest that baptizing was not his purpose (1 Cor. 1:13-17), baptism was in the early church the initial and necessary response of faith. To be sure, their world was more ritual-oriented than ours and consequently got more out of rituals than we do. Nonetheless, we dare not make baptism "nothing more than a ritual of entrance," for it was for the earliest Christians their first moment of faith, and we know of no such thing as an "unbaptized believer." Baptism was not necessary for salvation, but faith without baptism was not faith for the early church. The Galatians knew this, and so Paul appealed to their experience."
he goes on to say:
"The early baptismal ceremony was, in effect, a dying with Christ and a rising with Christ (Rom. 6:1-14). This was its symbolic virtue: it dramatized salvation. Furthermore, the ceremony was frequently associated with two moral ideas: the putting away of sin and the putting on of a new life (cf. Rom. 13:12, 14; Eph. 4:24; 6:11-17; Col. 3:5-17). To be "clothed with Christ" perhaps refers to the early Christian practice of stripping and then reclothing oneself in a white, liturgical robe after the baptismal ceremony, thus symbolizing disrobing oneself of sin and then putting on the virtues of Christ."
and before you can say enough already:
"One more connection needs to be observed. As noted above, "sons of God" in verse 26 parallels the expressions "united with Christ" and "have been clothed with Christ" in verse 27. I would also suggest that the baptism of the Galatians (v.27) was the moment in which they all learned to call God "Abba" (cf. 4:6-7) and so, in effect, learned that they were all "sons of God" (3:26). Paul is now ready to make his point: the Judaizers are wrong because they do not realize that at their baptism the Galatian converts learned that they were sons of God."
it has always been a challenge to say enough in the weekend service and there are always things that we don't have time for...thought this might be an interesting extra...
td
Monday, October 5, 2009
remember the poor
i was thinking about this one line in galatians that is tacked on to paul explaining a summit with the jerusalem leaders concerning his ministry out on the edge of the map....
the jerusalem church asked him to, "remember the poor." (2:10)
they have been discussing and exploring paul's ministry and theology and as they affirm his calling to follow God into the mission to reach as many people as possible with the gospel of grace...then there is this one thing they request...remember the poor.
paul was completely comfortable carrying that concern and doing something about it (see 1 Corinthians 16, 2 Corinthians 9, Romans 15).
i am thinking how important it is to understand that theology must get practical. theology must be lived. beliefs will give birth to actions; so can we embrace the preoccupations of Jesus and his church for the poor.
only someone who is blind or is looking at the bible through a broken or cloudy lens won't see God's concern for the poor. it is talked about so much in the bible as to be a little disturbing how it can be overlooked or devalued.
paul was eager to help.
td
the jerusalem church asked him to, "remember the poor." (2:10)
they have been discussing and exploring paul's ministry and theology and as they affirm his calling to follow God into the mission to reach as many people as possible with the gospel of grace...then there is this one thing they request...remember the poor.
paul was completely comfortable carrying that concern and doing something about it (see 1 Corinthians 16, 2 Corinthians 9, Romans 15).
i am thinking how important it is to understand that theology must get practical. theology must be lived. beliefs will give birth to actions; so can we embrace the preoccupations of Jesus and his church for the poor.
only someone who is blind or is looking at the bible through a broken or cloudy lens won't see God's concern for the poor. it is talked about so much in the bible as to be a little disturbing how it can be overlooked or devalued.
paul was eager to help.
td
religious apartheid
i enjoy n.t. wright and he opens some work on galatians this way...
"Imagine you are in South Africa in the 1970's. Apartheid is at its height. You are embarked on a risky project: to build a community centre where everybody will be equally welcome, no matter what their colour or race. You've designed it; you've laid the foundation in such a way that only the right sort of building can be built. Or so you think.
You are called away urgently to another part of the country. A little later you get a letter. A new group of builders are building on your foundation. They have changed the design, and are installing two meeting rooms, with two front doors, one for whites only and one for blacks only. Some of the local people are mightily relieved. They always thought there was going to be trouble, putting everyone together like that. Others though, asked the builders why the original idea wouldn't do. Oh, said the builders airily, that chap who laid the foundation, he had some funny ideas. He didn't really have permission to make that design. He'd got a bit muddled. We're from the real authorities. This is how its got to be."
this may be a good way to understand what happened after the apostle paul left the galatian province and these others came in and challenged what he had been building.
paul is fighting for something. i wonder if we can appreciate what matters here. our faith is not some new system...it is not about being religious...it is not some new way to be moral. our faith is the announcement of a new kingdom through Jesus the savior and lord of a new worldwide humanity. a new humanity founded on Jesus and everything promised to us through him.
we understand rivalry, racism, seperation, division, pride, and various ways to determine who is an indsider and who is an outsider. do we understand how big this kingdom announcement is and the barriers it destroys? do we understand the gospel? do we care about the things heaven cares about?
td
"Imagine you are in South Africa in the 1970's. Apartheid is at its height. You are embarked on a risky project: to build a community centre where everybody will be equally welcome, no matter what their colour or race. You've designed it; you've laid the foundation in such a way that only the right sort of building can be built. Or so you think.
You are called away urgently to another part of the country. A little later you get a letter. A new group of builders are building on your foundation. They have changed the design, and are installing two meeting rooms, with two front doors, one for whites only and one for blacks only. Some of the local people are mightily relieved. They always thought there was going to be trouble, putting everyone together like that. Others though, asked the builders why the original idea wouldn't do. Oh, said the builders airily, that chap who laid the foundation, he had some funny ideas. He didn't really have permission to make that design. He'd got a bit muddled. We're from the real authorities. This is how its got to be."
this may be a good way to understand what happened after the apostle paul left the galatian province and these others came in and challenged what he had been building.
paul is fighting for something. i wonder if we can appreciate what matters here. our faith is not some new system...it is not about being religious...it is not some new way to be moral. our faith is the announcement of a new kingdom through Jesus the savior and lord of a new worldwide humanity. a new humanity founded on Jesus and everything promised to us through him.
we understand rivalry, racism, seperation, division, pride, and various ways to determine who is an indsider and who is an outsider. do we understand how big this kingdom announcement is and the barriers it destroys? do we understand the gospel? do we care about the things heaven cares about?
td
his love is based on nothing
i am a fan of brennan manning when it comes to thoughts of grace and lives worn out by trying to be more than Jesus...
"God's love is based on nothing, and the fact that it is based on nothing makes us secure. Were it based on anything we do, and that 'anything' were to collapse, then God's love would crumble as well. But with the God of Jesus no such thing can possibly happen.
People who realize this can live freely and to the fullest. Remember Atlas, who carries the whole world? We have Christian Atlases who mistakenly carry the burden of trying to deserve God's love. Even the mere watching of this lifestyle is depressing.
I would like to say to Atlas: "Put that globe down and dance on it. Thats why God made it."
And to these weary Christian Atlases: "Lay down your load and build your life on God's love."
We don't have to earn this love, neither do we have to support it. It is a free gift. Jesus calls out: "Come to me, all you Atlases who are weary and find life burdensome, and I will refresh you."
i enjoy today on this day reading 'the message' and the way the phrase turns in jeremiah 31:3 - "God told them, 'I've never quit loving you and never will. Expect love, love, and more love!'"
td
"God's love is based on nothing, and the fact that it is based on nothing makes us secure. Were it based on anything we do, and that 'anything' were to collapse, then God's love would crumble as well. But with the God of Jesus no such thing can possibly happen.
People who realize this can live freely and to the fullest. Remember Atlas, who carries the whole world? We have Christian Atlases who mistakenly carry the burden of trying to deserve God's love. Even the mere watching of this lifestyle is depressing.
I would like to say to Atlas: "Put that globe down and dance on it. Thats why God made it."
And to these weary Christian Atlases: "Lay down your load and build your life on God's love."
We don't have to earn this love, neither do we have to support it. It is a free gift. Jesus calls out: "Come to me, all you Atlases who are weary and find life burdensome, and I will refresh you."
i enjoy today on this day reading 'the message' and the way the phrase turns in jeremiah 31:3 - "God told them, 'I've never quit loving you and never will. Expect love, love, and more love!'"
td
no one will trust jesus
how can we learn to trust and begin with the foundation of what galatians proclaims: grace and freedom from God, through Jesus, and accelerated by the Holy Spirit.
we trust ourselves...our efforts...our regimen...our work. we embrace our faithfulness as the thing we will trust to be good with God. we are not taking actions prompted with gratitude because of grace...we are making sure we have all the bases covered, as if there was something Jesus has not accomplished.
i was reading something about God's love and our experience of it in the work of julian of norwich. she wrote back in the 1300's and cared significantly about grace.
"We pray to God because of his holy body and precious blood, his blessed Passion, and his most dear death and wound. As the body is clad in clothes, and the flesh in skin, and the bones in the flesh, and the heart in the whole, so are we clothed, body and soul, in the goodness of God and enfolded in it. Our lover desires that our soul should cling to him with all its might, and that we should ever hold fast to his goodness."
i want to cling, to live life that way...enfolded in the love of God. in that experience i may discover what it means to live free and to trust the lover of my/our soul.
--td
we trust ourselves...our efforts...our regimen...our work. we embrace our faithfulness as the thing we will trust to be good with God. we are not taking actions prompted with gratitude because of grace...we are making sure we have all the bases covered, as if there was something Jesus has not accomplished.
i was reading something about God's love and our experience of it in the work of julian of norwich. she wrote back in the 1300's and cared significantly about grace.
"We pray to God because of his holy body and precious blood, his blessed Passion, and his most dear death and wound. As the body is clad in clothes, and the flesh in skin, and the bones in the flesh, and the heart in the whole, so are we clothed, body and soul, in the goodness of God and enfolded in it. Our lover desires that our soul should cling to him with all its might, and that we should ever hold fast to his goodness."
i want to cling, to live life that way...enfolded in the love of God. in that experience i may discover what it means to live free and to trust the lover of my/our soul.
--td
Tuesday, September 29, 2009
Would You Get Circumcised for Your New Religion?
(A Discussion of the Term “Law” in Galatians)
By
Jim Gruenholz
Most of us would answer “no” to the question above, except for those who would answer “hell no!” But some of the Galatians in Paul’s day were seriously tempted to do that very thing…you know, get their foreskin cut off! I’m talking about grown-ups, adults who were considering this radical action. It seems so weird to us today. I mean, where in ancient Galatia (which was a group of little villages and towns like Lystra and Derbe) would you go to even get circumcised, the butcher’s?
But this is now and that was then and even though such a temptation doesn’t make much sense to us today there must have been some persuasive reasoning at work which motivated the Galatians to even consider such a drastic sign of covenant with God. The issue at hand was Torah, the Law. The Law was God’s covenant with Israel. Should Gentile believers (non-Jews) keep the Law?
In a written response to the Galatian crisis Paul makes the following dramatic claim that has changed the way Christianity has viewed religion ever since:
Clearly no one is justified before God by the law, because, “The righteous will live by faith.” - Galatians 3:11
No one? No one who follows the law carefully and meticulously will end up justified? This is a hard saying. This is bad news for a lot of people in Paul’s day that put great stock in the Law and invested their lives in the following of it.
After all what is righteousness if it is not loyalty to the Law that was given by God to Israel? The Law is what set Israel apart. It’s what put the “us” in the “us versus them,” Jews versus Gentiles. The lack of the Law was what made “them” them. The lack of regard for the Law was what made “them” unrighteous. It didn’t matter if a Gentile was a very moral person – they didn’t have the Law, they were outside the covenant, therefore they were unclean (unrighteous). You see? It’s not that the Gentiles were bad or immoral people; it’s that they weren’t committed to adhere to all the commands of the Law of Moses. Therefore they were unrighteous – not like us.
So let’s suppose you were a gentile, one of “them,” and you came to faith in the Messiah of Israel, and came to believe that forgiveness of sins and membership in the family of God (Israel) came through Jesus, wouldn’t you want to show yourself to be part of the family, part of Israel? Wouldn’t you want to join the club, God’s club? Wouldn’t you want to be one of the righteous? You have to remember, many of these Gentile converts were “God fearing” Gentiles whom Paul found hanging around the Jewish synagogues on Sabbath days anyway.
If righteousness was not allegiance to the Law, what was it?
This is the question Paul faces in writing to the church in Galatia. This is the question the Galatian gentile believers were trying to puzzle through, with dubious results. And this question begs a more general question of us: What is righteousness? Where does it come from? What does it look like? Paul, a Jewish Christian, has very different answers to those questions than did the Jewish Christians from Jerusalem.
Most of us have no notion of the ancient Jewish definition of righteousness. Why would we? When we modern gentiles are asked to define righteousness, we probably talk about moral uprightness. We might say that a righteous person is someone who is honest, doesn’t lie, doesn’t cheat, can be trusted, is unselfish, giving, and loving. Most of us would choose to define righteousness with character-words, words that described good human qualities.
In Paul’s time, these good human qualities would no doubt have been much appreciated by the Jewish community, but these qualities would not have constituted “righteousness.” Righteousness, to the ancient Jewish mind, could only mean one thing - adherence to the Law of Moses. And the thing we gentiles often forget is how much, how very much, of the Law of Moses and the traditions surrounding the Law had nothing at all, nothing whatsoever, to do with moral character. An enormous amount of the Law and its traditions had to do with strange, off-the-wall requirements that have no connection at all with what we would call righteousness.
I mean, think about it: don’t mix dairy and meat products on the same plate? How does this affect moral fiber? How about Sabbath laws? You can walk so many steps and carry a burden weighing so much and no more. Big deal. Do you really think wearing phylacteries made you a better person? Yarmulkes? Sure, let’s cover our bald spots guys, that’ll help get the girls but it won’t make us righteous. You may eat meat only from animals with cloven hooves who also chew the cud. That makes you a better person than one who eats ham on rye?
I mean would you cut off your foreskin for your new religion? Because nothing said “person of the Law,” nothing proclaimed righteousness like circumcision.
That was the whole thing for the practicing Jew, to do it all, just because it was commanded, not because it made any sense. The practice of the weird, nonsensical
parts of the Law were the very thing that made a man righteous! You were committed to the Covenant to do all that is written in the Law.
Therefore, if you were a truly serious religious male (ladies had other less invasive but not less weird proscriptions placed upon them) who had just come to faith, you would willingly be circumcised, as the Law commanded, in order to show that you were a righteous man. You would do this of your own accord, to the admiration of the Jewish-Christian community, even though your Gentile friends would think you had lost your mind and no doubt thought you would be drinking the poison Cool-Aid next.
And so that is how reasonable men like the ancient Galatians were deceived into thinking that in order “go all the way” in their dedication to the One God of the Jews who gave the world the Messiah and the Law, they had to get circumcised.
It is quite an ethical knot Paul had to try to unravel. But the Apostle to the Gentiles had a totally different take on the relationship between Law and gospel. He wasn’t buying the Jerusalem Judaizers line for one minute. His understanding was essentially a spiritual understanding. He was less concerned with external behaviors (like keeping the Law) than he was with inner regeneration and he believed that God thought that way too. Furthermore, he wanted all believers to see things with their spiritual eyes, as he did.
Paul was a theologian, a spiritual philosopher and it was important for him to explain how we got from the “covenant of Moses” to the new “covenant of Jesus.” He couldn’t just throw out unfounded assertions; he needed to show step-by-step how we got from “there” - Law to “here” - gospel. He further needed to explain the difference between “law-keeping” and “walking in the Spirit” (i.e.: living in Christ while Christ lives in you).
In fact, the crisis in Galatia was the perfect vehicle for Paul to compare and contrast many things new and old. His efforts lead to quite a list of brilliant and dazzling conclusions and repercussions. In the book of Galatians Paul contrasts Law with grace, the Spirit with flesh, the “fruits” of the Spirit with the “works” of the flesh, legal righteousness with a new creation, Abraham with Moses, faith with legal observance, and law v. promise. And in doing so he finds his way to describing our freedom as believers, our assurance as Christ-followers, and our never-failing standing with God because of what He has done on our behalf in Jesus Christ.
The whole crisis in Galatia serves as the opportunity for Paul to lay the true spiritual foundation for all believers. He uses the problems with the Judaizers as the reason for digging down to the basement of faith and laying the foundation that no other man can lay: Jesus Christ and Him crucified.
And while Paul is discussing all the above, he begins to hint at the universal truth about moral standards. The Law is a perfect stand-in for any moral system you want to name. Paul uncovers the truth that because of our sin nature we all strive to justify ourselves by our good behavior. We want to earn our standing before God. And Paul successfully demonstrates that no version of self-justification has any place in the new faith. No man is justified through adherence to any moral standard.
And so it is important for us today, as we attempt to understand Paul’s arguments in the book of Galatians, that we first see the Law of Moses as a whole thing – ceremonial, civil, and moral – as it exists in scripture and as it was practiced in ancient Israel and as the Galatians were tempted to practice it.
Only after accepting the very “Jewishness” of the Law can we make broader applications of the term “Law.” Only then we can see the term “Law” as a metaphor for any and every kind of moral or behavioral system we want to name. “Law” eventually becomes a synonym for “human effort” or “works of the flesh” – anything we humans do to make ourselves feel justified before God. But it starts in Galatians as Law = Torah.
Paul will eventually move from the anti-Judaizer mode of Galatians to the universal human dilemma mode of the book of Romans, but in Galatians Paul nevertheless makes all the grand assertions and arguments that seal the great doctrine of “Justification by Faith Alone” that became the foundation of the Reformation and that is the foundation of Evangelical churches today – whether we remember it or not.
(A Discussion of the Term “Law” in Galatians)
By
Jim Gruenholz
Most of us would answer “no” to the question above, except for those who would answer “hell no!” But some of the Galatians in Paul’s day were seriously tempted to do that very thing…you know, get their foreskin cut off! I’m talking about grown-ups, adults who were considering this radical action. It seems so weird to us today. I mean, where in ancient Galatia (which was a group of little villages and towns like Lystra and Derbe) would you go to even get circumcised, the butcher’s?
But this is now and that was then and even though such a temptation doesn’t make much sense to us today there must have been some persuasive reasoning at work which motivated the Galatians to even consider such a drastic sign of covenant with God. The issue at hand was Torah, the Law. The Law was God’s covenant with Israel. Should Gentile believers (non-Jews) keep the Law?
In a written response to the Galatian crisis Paul makes the following dramatic claim that has changed the way Christianity has viewed religion ever since:
Clearly no one is justified before God by the law, because, “The righteous will live by faith.” - Galatians 3:11
No one? No one who follows the law carefully and meticulously will end up justified? This is a hard saying. This is bad news for a lot of people in Paul’s day that put great stock in the Law and invested their lives in the following of it.
After all what is righteousness if it is not loyalty to the Law that was given by God to Israel? The Law is what set Israel apart. It’s what put the “us” in the “us versus them,” Jews versus Gentiles. The lack of the Law was what made “them” them. The lack of regard for the Law was what made “them” unrighteous. It didn’t matter if a Gentile was a very moral person – they didn’t have the Law, they were outside the covenant, therefore they were unclean (unrighteous). You see? It’s not that the Gentiles were bad or immoral people; it’s that they weren’t committed to adhere to all the commands of the Law of Moses. Therefore they were unrighteous – not like us.
So let’s suppose you were a gentile, one of “them,” and you came to faith in the Messiah of Israel, and came to believe that forgiveness of sins and membership in the family of God (Israel) came through Jesus, wouldn’t you want to show yourself to be part of the family, part of Israel? Wouldn’t you want to join the club, God’s club? Wouldn’t you want to be one of the righteous? You have to remember, many of these Gentile converts were “God fearing” Gentiles whom Paul found hanging around the Jewish synagogues on Sabbath days anyway.
If righteousness was not allegiance to the Law, what was it?
This is the question Paul faces in writing to the church in Galatia. This is the question the Galatian gentile believers were trying to puzzle through, with dubious results. And this question begs a more general question of us: What is righteousness? Where does it come from? What does it look like? Paul, a Jewish Christian, has very different answers to those questions than did the Jewish Christians from Jerusalem.
Most of us have no notion of the ancient Jewish definition of righteousness. Why would we? When we modern gentiles are asked to define righteousness, we probably talk about moral uprightness. We might say that a righteous person is someone who is honest, doesn’t lie, doesn’t cheat, can be trusted, is unselfish, giving, and loving. Most of us would choose to define righteousness with character-words, words that described good human qualities.
In Paul’s time, these good human qualities would no doubt have been much appreciated by the Jewish community, but these qualities would not have constituted “righteousness.” Righteousness, to the ancient Jewish mind, could only mean one thing - adherence to the Law of Moses. And the thing we gentiles often forget is how much, how very much, of the Law of Moses and the traditions surrounding the Law had nothing at all, nothing whatsoever, to do with moral character. An enormous amount of the Law and its traditions had to do with strange, off-the-wall requirements that have no connection at all with what we would call righteousness.
I mean, think about it: don’t mix dairy and meat products on the same plate? How does this affect moral fiber? How about Sabbath laws? You can walk so many steps and carry a burden weighing so much and no more. Big deal. Do you really think wearing phylacteries made you a better person? Yarmulkes? Sure, let’s cover our bald spots guys, that’ll help get the girls but it won’t make us righteous. You may eat meat only from animals with cloven hooves who also chew the cud. That makes you a better person than one who eats ham on rye?
I mean would you cut off your foreskin for your new religion? Because nothing said “person of the Law,” nothing proclaimed righteousness like circumcision.
That was the whole thing for the practicing Jew, to do it all, just because it was commanded, not because it made any sense. The practice of the weird, nonsensical
parts of the Law were the very thing that made a man righteous! You were committed to the Covenant to do all that is written in the Law.
Therefore, if you were a truly serious religious male (ladies had other less invasive but not less weird proscriptions placed upon them) who had just come to faith, you would willingly be circumcised, as the Law commanded, in order to show that you were a righteous man. You would do this of your own accord, to the admiration of the Jewish-Christian community, even though your Gentile friends would think you had lost your mind and no doubt thought you would be drinking the poison Cool-Aid next.
And so that is how reasonable men like the ancient Galatians were deceived into thinking that in order “go all the way” in their dedication to the One God of the Jews who gave the world the Messiah and the Law, they had to get circumcised.
It is quite an ethical knot Paul had to try to unravel. But the Apostle to the Gentiles had a totally different take on the relationship between Law and gospel. He wasn’t buying the Jerusalem Judaizers line for one minute. His understanding was essentially a spiritual understanding. He was less concerned with external behaviors (like keeping the Law) than he was with inner regeneration and he believed that God thought that way too. Furthermore, he wanted all believers to see things with their spiritual eyes, as he did.
Paul was a theologian, a spiritual philosopher and it was important for him to explain how we got from the “covenant of Moses” to the new “covenant of Jesus.” He couldn’t just throw out unfounded assertions; he needed to show step-by-step how we got from “there” - Law to “here” - gospel. He further needed to explain the difference between “law-keeping” and “walking in the Spirit” (i.e.: living in Christ while Christ lives in you).
In fact, the crisis in Galatia was the perfect vehicle for Paul to compare and contrast many things new and old. His efforts lead to quite a list of brilliant and dazzling conclusions and repercussions. In the book of Galatians Paul contrasts Law with grace, the Spirit with flesh, the “fruits” of the Spirit with the “works” of the flesh, legal righteousness with a new creation, Abraham with Moses, faith with legal observance, and law v. promise. And in doing so he finds his way to describing our freedom as believers, our assurance as Christ-followers, and our never-failing standing with God because of what He has done on our behalf in Jesus Christ.
The whole crisis in Galatia serves as the opportunity for Paul to lay the true spiritual foundation for all believers. He uses the problems with the Judaizers as the reason for digging down to the basement of faith and laying the foundation that no other man can lay: Jesus Christ and Him crucified.
And while Paul is discussing all the above, he begins to hint at the universal truth about moral standards. The Law is a perfect stand-in for any moral system you want to name. Paul uncovers the truth that because of our sin nature we all strive to justify ourselves by our good behavior. We want to earn our standing before God. And Paul successfully demonstrates that no version of self-justification has any place in the new faith. No man is justified through adherence to any moral standard.
And so it is important for us today, as we attempt to understand Paul’s arguments in the book of Galatians, that we first see the Law of Moses as a whole thing – ceremonial, civil, and moral – as it exists in scripture and as it was practiced in ancient Israel and as the Galatians were tempted to practice it.
Only after accepting the very “Jewishness” of the Law can we make broader applications of the term “Law.” Only then we can see the term “Law” as a metaphor for any and every kind of moral or behavioral system we want to name. “Law” eventually becomes a synonym for “human effort” or “works of the flesh” – anything we humans do to make ourselves feel justified before God. But it starts in Galatians as Law = Torah.
Paul will eventually move from the anti-Judaizer mode of Galatians to the universal human dilemma mode of the book of Romans, but in Galatians Paul nevertheless makes all the grand assertions and arguments that seal the great doctrine of “Justification by Faith Alone” that became the foundation of the Reformation and that is the foundation of Evangelical churches today – whether we remember it or not.
Thursday, September 24, 2009
Welcome to Our New Blog Spot
Pastor Tim and I (Jim Gruenholz, the Gospel Crank) will be posting an interesting, we hope, running commentary as we work through the book of Galatians. We invite your comments and reactions. We hope to get quite a discussion going among RCC people, and if it reaches out further than that, well good.
Be aware that all responses will be screened but not edited.
Tim, do you have anything to add?
Be aware that all responses will be screened but not edited.
Tim, do you have anything to add?
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