Genesis

Why Covenant: Some new thoughts on the purpose and reason for the Covenant

Why did God make a covenant with Abraham and his family?

Three Good Reasons:torah1

  1. Revelation
  2. Relationship/Partnership
  3. Redemption

Often the last two are emphasized by people doing bible overviews or speaking in general about the purpose of scripture. We (in CSBS) put a heavy emphasis on the work that God is doing from beginning to end is a work of Redemption.

Some draw up these ideas together or play them off of each other. Some think that Its primarily about one or the two together. However, all three together really have a lot of merit and can help us understand better the use of scripture. Redemption is the work of God throughout scripture from beginning to end. Revelation is the initial means on Gods part in doing that work. By way of Gods revelation people can be restored to Relationship with God and join his redemptive project.

For years I have been taught (correctly I believe) that Genesis is a book of Beginnings, the beginning of the world, humanity, purpose, sin, and the beginning of Gods redemptive plan. God initiates his redemptive plan by revealing himself to Abram, and then by way of a covenant relationship with Abraham and his family his redemptive plan takes another step forward. When we understand this the rest of the OT falls into place, and Christ and the New Testament falls neatly into place as well.

The Covenant itself is captured in the Torah, and then played out in the historical narratives, then reflected upon in the wisdom literature, then the prophets comment on Israel’s history with a Covenant lens. Understanding covenant will help you understand the whole bible.

Covenant functions as Gods revelation of himself, as well as details how relationship with God work, and demands a participation with Gods ongoing redemptive work.

John Walton believes that before God fixed the problem of human sin he set out to fix the problem of falsely constructed deity or The problem of Babel. [1] This works for continued context of Genesis 11 and then reading Genesis 12 as part of Gods response to Babel. He spreads everyone out giving them different languages and then revealing himself to them specifically like in the case of Abraham. God wants Abram to have a right view of God. Fair enough, I just do not buy into the idea that Covenant is primarily about Revelation. I will conceded that it precedes relationship, and redemption. It was perhaps a large part of his means of building and reconstructing relationship with man.

That said, I believe that Revelation is a key part of what God is doing with the Laws and Narratives of Torah and Covenant. For many Christians there is a sharp dichotomy between Law and Grace. It is a accurate dichotomy for salvation being based on Grace not obedience to Law. But there can be detrimental effects of drawing out the dichotomy to sharply and to often. How did the ancient Israelite’s speak of the Law? They loved it, they desired it, they were grateful for it, and yearned for the Law (via David). It was not a burden to the people of the OT. The pieces fall together when we see Law and its interrelationship with Covenant and revelation. If the Law was part of the Covenant, and the covenant is part of Gods revelation to men then Law is Revelation. If Gods revelation of himself is seen as an essential part of his redemptive work of salvation and Grace then Law can = grace. The point is that basic, Gods Law was his grace to the ancient people. That is the way they saw it. They were extremely grateful for Gods revelation of himself through the Law, and through the entire covenant. To further illustrate this point I want to draw from a creative dialogue from Professor John H. Walton between two ancient Babylonians on pilgrimage the Temple of Shamash in the 2nd Millennium BC.

“Ayyab sees Rab-ilu approaching the crossroads, so he stands to the side and lets others pass while he waits for his friend. Perhaps some conversation will help pass the time. So Ayyab asks Rab-ilu, “Come now, my friend, why so glum? This is feast day, and the great city awaits our arrival. How can one look so sad with the gleam of the temple of Shamash already practically in sight?”

“Perhaps joy comes easily to you, Rab-ilu; your seed coffers are filled and your patch of ground bursting with Shamash’s favor. Your family is well also?”

“Indeed, my downcast friend, the gods do smile on me. Galatu has presented me with another fine son this year, and the others have grown since we last spoke. I do believe my gifts to the gods have been gratefully received.” Rab-ilu’s smile stretched from ear to ear as he reminded himself of the many pleasures of life.

Rab-ilu is startled when Ayyab suddenly exclaims, “The gods! Pah!! I despise them! My gifts to the gods have been no less generous than yours, Rab-ilu! I have been no stranger to the temple. I have poured out my libations daily and offered my prayers. What complaint, then, do the gods have against me that my harvest these past two years together has not equaled even one harvest of the previous years? And my children, Rab-ilu. Why do they take my children from me? What do they want, these gods? What does it take to earn their favor? Surely you must know, Rab-ilu; do not hide it from me.”

Rab-ilu allowed the question to hang dangerously in the air as the two trudged on toward the city, caught up in the milling crowd of festive pilgrims. What did he know? He knew what the priests told him, that the gods demanded care. The people of the city and the surrounding villages had the privilege of providing food and a splendid temple for Shamash. In turn, they expected that his favor would shine on them. But how much was enough? How did the priests know what food the gods enjoyed? How did they know what rituals calmed their hearts? What could anyone do to assure that the gods would not strike them? Yet all knew that there were no guarantees. “Then why do you go to temple today, Ayyab, if the gods have earned only your spite?”

“Alas, Rab-ilu, as cruel as the gods have been, it would be folly to ignore them. Better to set fire to my own fields and murder my children in their sleep. The gods would do that and more. No, I come with a gift to ask an oracle of the priests. Perhaps they can instruct me concerning some little detail that I have missed. I want to please the gods; I must find a way to please the gods. We will starve next winter if the late harvest does not improve.”

As they pass through the gateway and on into the temple complex, Ayyab and Rab-ilu stand gazing at the gold-gilded temple reflecting the splendor of the sun god, Shamash. They both think of how little they knew of the gods despite the high price they pay to them. Then they each go their separate ways: Rab-ilu to offer his sacrifice of thanks for the gracious blessing of the gods, and Ayyab to join the long line of petitioners seeking anything that might offer them hope. “Till next year, Rab-ilu.”

Hope is a commodity in short supply in a world without revelation. In the ancient world there were few atheists. Their primitive understanding of the natural world allowed no option such as naturalism to fill the gaps left if deity were eliminated from the picture. Everything was attributed to the favor or anger of the gods. With no revelation, however, there was no way to know what pleased and what angered them.

In a well-known Assyrian prayer entitled “A Prayer to Every God,” the worshiper seeks to appease a deity from his anger over an offense that the worshiper has committed. There are only two problems: He doesn’t know which god is angry, and he doesn’t know of anything he has done wrong. He therefore addresses each confession he makes to “the god I know or do not know, the goddess I know or do not know.” He is ready to confess ignorantly eating forbidden food or invading sacred space—anything to appease. His frustration overwhelms us with sympathy as he expresses his hopelessness:

Although I am constantly looking for help, no one takes me by the hand;

When I weep, they do not come to my side.

I utter laments, but no one hears me;

I am troubled; I am overwhelmed; I cannot see.…

Man is dumb; he knows nothing;

Mankind, everyone that exists—what does he know?

Whether he is committing sin or doing good, he does not even know.14

This is the plight of those who live in a world without revelation. That is why the covenant is so important to us and why the law was such a treasure to Israel. God had spoken. In grace, he condescended to communicate concerning what pleases him and what angers him. We don’t have to guess. He has opened to us his character, his attributes, his heart. How sad it is that the reality of revelation has become so commonplace to us. What a tragedy that we take it for granted. Though we have every reason to revel in the thrill of our eternal destiny, we would be terribly remiss if we failed to realize that greater than the privilege of living forever is that of knowing God because, in the end, our faith is about God, not about us.

We need be wary, however, for in today’s world there are many who seek to neutralize the revelation that we take for granted. From critical scholars who consider the Bible no different from any other ancient literature to the pluralistic demagogues who tell us that one religious book is as good as another, many discount the Bible’s status as God’s revelation. We cannot afford to lose sight of the fact that without the Bible, we would know nothing about God.15 It is only through his Word that we learn the extent and nuances of his holiness, his sovereignty, his justice, his faithfulness, his grace, and his love.” 2

I love this little story. Creatively it captures the need the ancient people had for the revelation of the gods. Most sacred ancient literature does not even claim to be a revelation from God. Sacred texts are written by priests who were skilled enough to crack open the realm of the gods to determine some kind of meaning or purpose or message for their lives.

Christians in our modern age are typically not known for being people of Grace. Though one of the most well known and embraced doctrines of Christian Faith is “Salvation by Grace”. These passages about the covenant point to part of the problem even in our 21st Century world. While Christians believe themselves to be the recipients of grace they do not always see themselves as dispensers of Grace. And sadly the world does not see Christians as this either. The typical view of Christians is actually the opposite of people who extend grace to others.

The contemporary significance of the passages comes alive quite well when we consider the original meaning of the covenant. God set out to reveal himself clearly to those ancient people. We wanted them to rediscover relationship with the “All Mighty” God. We also wanted them to be a partner with him in his work. That work post Eden, is about redemption of all families, and all of creation. If we want to be like God we need to go beyond people who are ‘saved by Grace’ to being a people who are ‘characterized by grace”.

Summary Statements:
Overall this has been a paper on Covenant as Gods self Revelation. Although I personally believe in looking at the law as being specifically about both the man-God relationship and partnership for the redemptive project of God. I want to continue exploring how to tack on this key emphasis as well, having to do with Revelation. So much of the content of the Covenant is about Revelation or self disclosure of God. Or I will also tell people that once you get into the details or when you say how God articulates how the covenant works then you begin to understand that its about Relationship and Redemption. But this is actually something God reveals, discloses, articulates in the details of the Covenant. So really all three of these “R’s” are helpful for understanding the covenant, its purpose and characteristics. The more that I clarify this the more I feel this has been there all along in the CSBS’s I have been a part of. It is one of the reason students feel a strong confidence in the use of the Law beyond a purely soteriological reading of Paul and the Torah. There are reasons beyond how to and how not to be saved. Law and Torah has to do with being a dispenser of Gods grace via revelation within the covenant details.

ταῦτα ἀνακρίνω

1. The NIV Application Commentary: Genesis by John H. Walton – Page 400-402

2. The NIV Application Commentary: Genesis by John H. Walton – Page 406-408

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Categories: Ancient Near East, Bible, Context, CSBS, Culture, Egyptian Mythology, Faith, Genesis, History, Modern, Old Testament, School of Biblical Studies, Theology | Tags: , , , , , , , , , , , , , , , , , , | Leave a comment

The Story of Judah and Tamar in Genesis 38

tamarIs also the story about family dynamics and a prerequisite story for understanding the specific Laws of Moses about family life. The story should also include three other key figures. The sons of Judah and Tamar’s rightful husbands; Er the firstborn, Onan the second, and Shelah the third.

The problem begins when the first born dies and leaves Tamar without a husband. The duty of the second son was then to go and provided offspring for Tamar and for the dead brother and the children of Tamar would inherit their rightful portion or blessings of the firstborn son. This displeased Onan and he refused to have proper sexual intercourse with Tamar thus; “emptying his semen on the ground” (v9).

So then comes the death of Onan as it says ‘because of his wickedness’. Judah then sends Tamar back to live with her father until Shelah is of age, he was afraid of Shelah dying and leaving himself without an heir. Next we see that Judah’s wife dies and he wants to go hang out with his good friend. Tamar hears of this, and also hears of Shelah being old enough but not given in marriage. Judah is in a predicament because his wife is now gone, and only has one son left.

Tamar then takes matters into her own hands as she probably does not want to be a widow the rest of her life. She changes from a widows garments to some prostitute garb and goes to hang out somewhere she will be seen by lonely Judah. (For ancient wifeless men a prostitute would be a potential option for producing a son, not just a opportunity for pleasure. However, he was under the impression probably based on where she was hanging out that she was a cult prostitute and not just a women looking for a man.) Anyway, she and Judah do the deed and she convinces him to leave with her some collateral until other means of payment can be made.

Later Judah learns of Tamar’s pregnancy and assumes that she has been immoral and has rebelled against her rightful household and played the whore. Once she proves that it was with Judah himself that she conceived a child he realized that it was actually himself that was immoral and wrong for not given his rightful son to. In Judah’s mind and everyone else she had not acted immoral or whorish but that she actually did what was right. Its just that she had to do it in a sneaky way. In the end because she was cleaver, she pulled it off and revealed that she had done what was within her right. To bear a child within her rightful place in Judah’s family.

The original question on the passage had to do with the “wasting of semen”. Onan in particular acted wickedly because he refused to acknowledge the right of Tamar and his dead older brothers heritage to go on and claim their inheritance. The story acts as a reminder to the later people of God that the family of God is a special thing. That each member has a special part to play in the story of Gods people. That they are to work as a family honoring the place of women within the family dynamic as well as the common tradition of honoring the first born.
The story is a reminder for Israel that women and not only men have the responsibility to be the people of God and take pride in their place in the family of God, not despising it or despising the place of others within it.
The passage therefore is not originally intended to be about ‘birth control’ as we may read it in our 21st century way of thinking. However, birth control is a 21st century social issue. Perhaps the passage in a timeless way reminds us at least that we are not to have selfish motives when it comes to child bearing. We do it out of a recognition that it is Gods divine plan for us to bear and raise children for Gods glory, to occupy his creation, and accomplish his goals. We should do it willingly, and remember that relationships are not about what we can get out of it but about what we can give and what we are passing on. Onan was selfish and wanted blessing for himself. Judah was lonely and may have simply wanted pleasure and company. Tamar wanted a place in the family of God, and to be faithful to her commitment, and to pass on to the next generation another child of God to accomplish his will on the earth. That is why she is the real hero here. Lets follow her example in our own relationships and future families. Lets adopt her selfless attitude and create and nurture life that brings glory to God.

This timeless principle is all throughout the book of Genesis. We are reminded that God created man and women in order to continue to create new life in order to occupy his world and accomplish his goals on the earth. Onan’s is unwilling to do this because he will not get the goods he wants and they will pass to his children receiving the blessing of Er the oldest brother. Onan takes control of new life and wastes it, for that God takes his life. Seems harsh but the lesson is clear. That said, I don’t think it is best to use this as a passage directly dealing with the debate on birth control today but it should at least inform our sense of why we do it and why we don’t. What are our motives? Are we willing to play a part in Gods original design for co-creation?

Categories: Ancient Near East, Bible, Context, CSBS, Culture, Genesis, History, Old Testament, Society/Culture, Theology, Women | Tags: , , , , , , , , , , , , , , , , , , , , | Leave a comment

These Dry Bones

bonesThe book of Ezekiel is a really strange book. Outside of Daniel it may be the weirdest book in the OT. The three main visions of the book that act as the pillars of the book are about the presence or absence of God. In chapter 1-3 it is the introductory vision of the glory of God by the river Chebar in Babylon. In chapter 9-10 Ezekiel sees how the presence of God leaves Jerusalem and why. Then in chapters 40-47 he sees the return of the glory of God to Jerusalem or the new Jerusalem. The question for the exiled community in Babylon is about whether or not God is present with them in exile. Is God still powerful and worth devotion if they have been removed from the land? Mid-way through the book the exiled community in Babylon learns of the fall of Jerusalem. Now they realize for the first time that they really are dead and finished as a nation and a people. The destruction of the temple sends a strong signal that they really are done for. Thus Ezekiel’s most famous vision in chapter thirty-seven affirms the feelings and of the exiled community that they are really really dead. But perhaps the most powerful message not only of Ezekiel but of the entire biblical narrative is that death is not the end.

Sin and death entered the world in Genesis chapter three but that was not the end of the story rather the beginning of the redemptive nature of the entire story. And similarly to chapter three of Genesis Israel needs to look outside of themselves for life. Only one source for life exists. Chapter thirty-seven of Ezekiel is meant to remind us of Genesis two when out of the dust of the earth God makes man, and from his own breathe he gives him life. Ezekiel reminds the OR that it is God who does this and that soon he will restore Israel just as he has sought to use Israel to restore life and breathe into all his children.

If nothing else Ezekiel powerfully affirms two things about God and his plans for humanity as a whole as well as Israel. The death and devastation that Israel is going through is not an indicator of Gods absences. This is what the exiled community felt it was. Instead its meant to remind us of our own sin and guilt, or the simple biblical fact of a world that has been seriously infected by the sin of others. Israel desired no doubt to throw God under the buss, so to speak. We also are tempted to continue doing this. However, the second thing that is clear and powerful in Ezekiel’s message is that death is not the end, pain, and suffering are not signs of the end but signs and reminders of the beginning when sin and suffering entered the world through mans rebellion. It can simultaneously remind us of a bright future in which God will restore life and bring the really dead bones back to life.

The theological term here is resurrection. We can ask how the Jewish community thought about the resurrection of the dead. But really it helps just to know it was a topic of discussion for Jews and when Jesus came he spoke of it, he raised people from the dead, he did it himself, and then his apostles were witnesses of it. Actually the first apostles were women, they were the apostles to the apostles. (Women apostles is a topic for another time). Often enough these passages in Ezekiel are thought of in terms of the restoration of Israel as was part of the intended message. But they have a more far reaching fulfillment. First of when we keep in mind the resurrection and redemption narrative beginning in Genesis, and when we recall the importance of the resurrection Christ. In other words the resurrection of Israel after their exile was part of the picture of how God actually intended to bring resurrection to the whole of creation, a theme stretching back to the garden. And when in Romans 8 Paul talks about the revealing of the sons of God he is not speaking merely of Israel but of the church and all of Gods redeemed. The precursor to full restoration and resurrection of Gods creation is the revealing of the sins of God. Which was the whole point of Israels election. A chosen people for the purpose of turning all peoples to the creator. This is a very key element to grasp, it is a true resurrection of Israel when not just ethnic Israelite’s are preserved in the land of Israel, but when Israel has effectively taken part in the purpose for which they were divinely elected when the whole earth is filled with the knowledge of the glory of God as the waters cover the sea.

Categories: Bible, Context, CSBS, Genesis, Old Testament, School of Biblical Studies, Theology | Tags: , , , , , , , , , , , , , , , , , , , | Leave a comment

Art & Bible: Part 1

This is the first of a series of posts on Theology, World View (both ancient and modern, east and western), and my own Art. I would not consider myself an artist really but I enjoy it. I’ve no training or art classes. But sometimes I will be spending hours studying and the urge to draw something comes over me and once I actually sit down and draw or maybe paint something my brain feels better and I am able to continue working. So I have two projects. One of them is an Old Testament project to teach the book of Genesis in Salem Oregon in the spring of 2015, and then to teach the book of Romans for the first time in Tijuana, and in Honolulu with the CSBS in the spring of 2015 as well. I have piles of resources I will be going through and projected hours of time in study. I want to make a plan now to produce no less then 20 posts here on bibleontap over the coming months that include my art and theological and cultural ramblings from this or that area of my study in both Genesis and Romans. These two books I believe are two of thee most essential texts of scripture one could set out to study. Please join me and give your feedback along the way.

ST.Paul

This particular drawing is one I did in just a couple of minutes and it is what gave me the idea for this blog roll. I had already spent about 4-5 hours grinding away and then I just thought I want to draw a picture of the Apostle Paul. I have done this sort of thing before in prep for teachings as it helps me focus and connect more with the particular author or character I am studying.

When the church first reached Rome it was mostly a Jewish thing. The first churches of Rome were likely held in Synagogues and I doubt we would be able to tell the difference between a strictly Jewish synagogue in ancient Rome and a Christian one. Crazy thought. But then in 49 AD Emperor Claudius expelled the Jews from Rome. The church in Rome, in a blink of an eye, now becomes a mostly Gentile church. Then during the reign of Nero in 54 AD they were allowed back into Rome. It is a post 54 AD church in Rome that Paul writes his famous epistle to. The disunity of the church is apparent in his writing. His central focus is the work of God throughout history climaxing in his work of Christ. Though Romans is one of the most generally theological books it is not a book in which he specifically set out to be theological, or to write a letter about how to be saved. Many going along the whole “Romans Road” concept with Romans believe it to be a book that one would study to be sure how to be saved. The typical answer for many is now a compact definition based off of the passage in Romans, “Saved by grace through faith…”. Though this can often mislead folks. You might say to some one, this is how you get saved. Have faith. Someone might respond, “well, I’m not sure if I can right now. I don’t think I am ready to have faith.” In other words, just that line stripped out of context gives no hope to mans situation. Paul did not set out to give the church a simple formula for salvation. He set out to tell the story well. He begins in Adam, and explains Abraham, Moses, Egypt, David, Prophets, Exile, and more climaxing of course in the part of the story where God shows up and finishes the great work of salvation for all. This is less likely to mislead folks today. People need to know the story of how God did the work of salvation. Faith then is not a human effort to believe in something. It is simply what happens when people are confronted with the wonderful story of Gods work of salvation through out history and in Christ. Faith happens when people gladly receive and believe in the wonderful story.

Often the approach to a book like Romans (or the bible for that matter) goes like this; “What must I do to be saved?” And we force the conversation with scripture and the interpretation of it around that question. But that is really the wrong question to begin with. Many well meaning theologians all across Christian history have attempted to give answers to that question rather then present a better question as a starting point. The right question might then be; “How has God brought Salvation?” Coming at it in this way opens the door to really see the power of what Paul is doing throughout the book. More then ‘theology’ as we think of it Paul is being sort of Hebrew. He is telling a story of the one Gods redemptive work in the world.

Categories: Art, Bible, CSBS, Doctrine, Faith, Genesis, Romans | Tags: , , , , , , , , , , , , , , , , , , , , , , , , , | Leave a comment

Genesis Book Overview

So for the Teaching School (Tutus Project) I am doing a decided to do some Book Overview’s. Starting with Genesis I will be working with some friends producing 20-30 minute book overviews for each book of the bible.

Categories: Ancient Near East, Bible, Context, Doctrine, Egyptian Mythology, Genesis, Old Testament | Tags: , , , , , , , , , , , , , , , , , , , , , , | Leave a comment

Plato, Epicurus, and the New Testament

What is the importance of Philosophy for the Average Bible Student?

Ancient Greek Philosophy of Plato, Epicurus, the Stoics and rhetoric of Cicero have massive implications for the world of the first century church, the writings of Paul and the rest of the apostles and in particular the Gospel of John.

Greek Philosophy that started maybe even before Judah went into exile to Babylon had been developing and built upon until the time of Christ and his disciples.
images
We know well that today the western world has been massively influenced by greek philosophy. Early church leaders such as Philo and Origen were massively influenced by Plato. Some with later Bishop of Hippo Augustine and the 6th century philosopher Boethius who’s work along with Augustus and early church leaders was influential throughout the Middle Ages in Europe until further greek learning continued with the enlightenment and renaissance period.
The explosion of philosophy that was built most heavily upon Greek and Roman learning. Plato, Aristotle, and Epicurus among the many to be rediscovered by so many. It was in the 15-16th centuries that western history turned back to the ‘wisdom’ of the Greeks. Perhaps the reason it was so popular was that very nature of Plato and Epicurus’ dualism. Under Platonism the soul or spirit world was always superior. Epicurus set out to disprove the stoics on their eschatology. He foresaw nothing after death as opposed to world destroyed by fire and born anew like the phoenix. Death was nothing to him as expressed in his famous line, Non fui, fui, non sum, non curo (I was not; I was; I am not; I do not care).

His view of anthropological dualism was to exalt the physical over the human soul. Giving credence to philosophy and ethics of characterized by an absence of divine principle. The Epicureans believed in the existence of the gods, but believed that the gods were made of atoms just like everything else. It was thought that the gods were too far away from the earth to have any interest in what man was doing; so it did not do any good to pray or to sacrifice to them. The gods, they believed, did not create the universe, nor did they inflict punishment or bestow blessings on anyone, but they were supremely happy; this was the goal to strive for during one’s own human life.
Epicurus
Epicurean belief is now characterized in the “enlightened” philosophies of modern deism/atheism or humanism. The Platonic belief are now characterized in a large portion of evangelical christianity. The answer is not a stoic attitude of balance. Nor do either of these positions get it right then or now. It is important to realize the nature of these dualisms of man, dualisms or cosmology in order to rightly grasp the NT’s gospel. It is the philosophy of modern evangelicalism and modern humanism that our western students are likely most influenced by in their thinking.

Essentially the essence of Plato and Epicurus lingers on heavily in Christian thinking and throughout any culture that might call itself modern. It has crept along not only through the western world by through the principles of materialism. It has crept up from its Platonic origins into full fledged gnosticism that threatened to permanently distort Christian orthodoxy. Gnosticism was snuffed out and rears its head but Platonic dualism of man and cosmology subtly continues on in christian theology. It was Plato who taught us that the soul or spirit is superior to the body or mind. It was Plato who taught us that the physical world is only a dismal shadow the bright heavenly afterlife. And we believed Epicurus’ eschatology about the destruction of the world by fire. It helps to be able to distinguish Plato and Epicurus from Paul and John. To accept the hebrew view of cosmology, anthropology, and eschatology as something touched, breathed, and created by a personal infinite God who redeemed and recreates things visible and invisible.

At risk of over simplification Plato and Epicurus and their philosophies were prevalent in the time of the original audiences of the books of the New Testament. Their dichotomy of man and cosmos and elevation of either spiritual or material realities does damage to the way we live out our lives in this world. The teachings of Epicurus are prevalent in modern philosophy of materialism and humanism. Plato’s influence is equally prevalent in and around the world of Christian worldview, particular areas of eschatology, anthropology, and cosmology.

If we are aware of these things the gospel would seek to break down then we can find a way to live today without these dualistic views of ourself, of all of reality, and of the future.

Christian Philosophy begins with a good God creating a good world. The good dichotomy is that God is God and creation is creation. But both are good and one is not merely spiritual and the other material. The material is good, it is touched, breathed, or spoken into existence by a good God. Christian philosophy ends with recreation. After man has fallen, though he to was made good, in Gods image, his sin has effected all of nature. The incarnation, inauguration, resurrection, and ascension of Christ reflects his ongoing work of recreation. His new covenant is a new creation the mirrors the first one. Its important then to see that the bible gives answers for the most profound philosophical questions of origin, ultimate meaning, reality, morality, and destiny. Things started somewhere and are going somewhere. And in between we are somewhere and not nowhere. Man made in Gods image has a job. He gets to make, and nurture life. This meaning or purpose given in the beginning is again picked up on in the new covenant. Go and make disciples of all nations. Go into all the world and preach the gospel to all of creation.

 

 

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The Gospel is also a Comprehensive Worldview

Gospel means good new. The good news of Jesus was that he had come to save humankind from their own destruction. Sin is powerful and it was destroying humanity. Not only humanity but the environment. We are now well aware that humanity is not the only casualty of mans depravity. But the whole environment has suffered deeply and waits for restoration, just as man is looking for a time when he will be put right. The good news of Jesus is salvation has arrived.

One of the major problems with mans theology regarding salvation is that it is influenced by Greek or Platonic thinking. Salvation is nearly synonymous with escape. Salvation has become a way of escaping the destruction of the flesh as all flesh seems to be crumbling with all of nature, all or mans environment. Mans theology regarding God and his environment has been fatalistic. This too has its root in Platonic Greek Dualism.  That God will allow the destruction of the earth until all is completely ravaged.  But the good news of Jesus is that he was the ‘snake crusher’ that was spoken of in the garden before all of this crumbling began. He is here to put right what was put wrong beginning in Genesis chapter three. earth-full-view_6125_990x742

The lens by which the Christian views his world is Platonic, or dualistic, or gnostic Christian. We need to remember that the good news is that Jesus coming was in part the commencing of his kingdom. Perhaps not in fullness but in part. That means that not everything had to do with souls being saved for heaven in the sky. But whole people being saved, whole nations being discipled, and the whole earth taking a big sigh of relief. All of creation is one step closer to redemption. Salvation is near not just for the human soul.

Finally, the gospel is not simply a message of salvation; it is a comprehensive worldview. It must not only move around the world, but it must penetrate and transform it.

Jesus, Paul, Peter, John, James and the other apostles did not simply give us a way to do what is narrowly seen today as “theology or doctrine” but they worked in communities to examine the cultural lenses of real people and help them live their lives based on truth that would transform individuals and communities. That is, they did not do “Modern evangelical theology” as we know it but they examined and challenged worldviews. They did this because God’s master plan was being unfolded from Christ, the plan was to redeem ‘whole communities’ starting with ‘whole people’.

The Great commission was to do all of this in the nations. They brought salvation, bot not the Platonic escapism. They brought salvation built on the idea that God had come to earth to transform it and that he came back from the grave to resurrect it. The disciples preached the good news of the resurrection which defied the dualism of the Greek worldview.

Discipling, transforming, and saving humanity begins with a biblical worldview.

Discipling, transforming, and creating communities begins with a biblical worldview.

Stewarding and nurturing nature begins with a biblical worldview.

Jesus’ kingdom coming to earth as laid out in the gospels is only the beginning. But it is the beginning of discipleship, transformation, salvation, of man, his community, and his environment.

What we do now to seek his kingdom will be part of the fullness of the kingdom of God when Jesus completes what he started.

That is part of the idea of the comprehensive nature of the biblical worldview. It has been Gods desire from the beginning to restore humanity, to restore creation, and restore family to its original place. This begins with the first sin, and continues with the coming of Jesus the Messiah, Gods son, initiating the kingdom of God on earth bringing salvation for mankind, for nations, and for all the earth. This will be completed later not with the destruction of the earth and the creation of heaven but with the recreation of heaven and earth.

Thus we begin to think like God about other people, about self, about nature. All of it is valuable and wonderful to God. All of it is in the grand scheme of Gods redemption. So we should treat nature, self, and communities with love and respect because God does.

My examination of western evangelicalism is that we have been very good at spreading the Platonic dualist gospel of Jesus around the world but we have not as often spread the holistic gospel of Jesus’ kingdom on earth as in heaven.

The good news for earth and everyone living on it is that God cares about its groans and pains and will one day restore it.

 

 

 

Categories: Bible, Church, Context, Doctrine, Eschatology, Genesis, New Testament, Old Testament, Salvation, Theology, Worldview | Tags: , , , , , , , , , , , , , , , , , , , , , , , , , , , , | Leave a comment

Origin Hopes: A poem for a change

pan4Well as long as I live I’m drawn to this

page one of the book

my feeble hands to the crest

my broken mind heart body knows

and senses this

 

that hope is not lost

 

its senses this

this tired body misses youth

this wounded heart clings to his

this perverse mind wishes well

that on page one i’ll find

without ceasing I am drawn to this

 

 

*** About the Poem. This is a reflection of what i feel is going on when I sit down to open up the bible. Im always drawn to Genesis 1 or somewhere in the beginning. I feel like God has given me so much from that point and by nature I return to it continually finding new hope and insight.

Categories: Bible, Genesis, Poetry | Tags: , , , , , , , , , , | 1 Comment

Being Human

humanity-dieselsc-comThis post could be classified as theology because I support the thesis with scripture, but it is also supported by psychology which I know very little about. Also based on the title, being human has the potential to effect everything. Though I think being a real, whole person, will immediately effect all forms of human contact. That is if being a whole person means you recognize others as whole people,  as opposed to sub-human people.

I recently wrote on the trinity. I recognize trinity as something essential in all of nature. The concept of the parts making up one whole. So in human anatomy, biology, psychology, (again no expert) there are three parts of what males up the person. Though many secular studies only attribute two; mind and body. A third might often be the human conscious. But according to the bible, man is composed of three parts. Mind, Body, Spirit or soul. I prefer spirit. It is very important for us to believe that man is spirit as well as body and mind because God himself, being spirit, made man in his likeness. Though we aught also to presume that mind and body represent some aspect of Gods own likeness because our whole being was created after the image of God.

When I live in a recognition of what I have just explained I find myself pursuing, in my daily life, things that fulfill men not just physically; sports, food, drink, sleep, sex, emotional connections with others. But I also look for way to stretch my imagination, my intellect, my ability to reason, and learn knew things. My mind is hungry for this sort of activity. That is the two parts that are most readily realized by most. But then there is a third hunger for something spiritual. My faith, though it is based on all parts of what it means to be a person; logic and reason, as well as an emotional-physical belief in a God who Loved me, and spoke to me, and gave his word and his own flesh for me. This God draws me to recognize that I am also hungry for what is spiritual though not removed from the rest of -being human.

This answer the human quest for meaning, and fulfillment. That its primarily found when I know what it means to really be human and I know where to get it. And this revelation is exactly that. It is not my creation, it does not belong to someone else who i stole it from, it is revealed by God through his living word. The bible.

So before the bible gets around to communicating the gospel, as we know it, with the central figure of Christ the incarnate God of the whole bible. Before all of that, its message is, “this is what it means to be a person,” not a Christian, not a Jew, not a chosen one, not any of the badges we hold to today. It just tells us what it means to be a real whole person who may find fulfillment in his many tasks. It also reminds us why we are unfulfilled. This happens as early as the third chapter.aexpulsion

This happens because the whole man fell. Not just mans spirit, his mind, or his physical body. But the whole man made a conscious choice to begin a way of life for all other men. That mankind would now seek to know the right knowledge of good and evil without the revelations of God, or the perspective of God. If there is a true dichotomy that exists today it is not between spirit in physical. Because both fell. But the true dichotomy is that man without God has a limited perspective, and man with God has a limitless perspective. Revelation can be gained by relationship with God.

Man and his wholeness has a better relationship with God when he understands Gods wholeness. The more we understand God he reveals about each area of our lives. The nothing is to be set apart as secular, or sacred. Just as in creation everything made by a holy God was good.

So this gets me on to the whole point. When we get that about ourselves, and we get it about other people, than relationships with family and strangers will be more natural, supernatural, and intellectual.  Sometimes people are immediately turned off by a religious or spiritual fanatic. To much relation as a spiritual guru wont actual work for everything. Likewise, to much nerdy intellectualism will rub some people the wrong way and not be effect with everyone, and believe it or not to much touchy-feely, flower power, free hugs, and free everything might seem like your trying to hard to some people, some may be touched but still walk away unchallenged. Just saying, too much of one thing is not seeing people as people. People being composed of mind, body, spirit. Sometimes we need to be perceptive and sense the need people have for something intellectual, something tangible, or something spiritual. And maybe in the course of a conversation your able to bring all of this together. That might actually help people see that being Christian, is really about being human, in the sense of Genesis one and two.

This is a new kind of Evangelism. At least new in the sense that I have not read of it in a book or heard it said. Though a look at my library and you can see the type of people that have influenced my thinking have helped me to see that there is something such as a whole person. I think the most influential would be Francis Schaeffer.

Some say the best way to do ‘evangelism’ is to just begin by loving people. I think there is a lot to that, but there are two parts to loving people. The ‘loving’ part and the ‘people’ part. This whole post has been about the people part. What it means to be a person. So maybe to end with this idea of loving, we can remember that in order to really show love to a person you need to know what a person is.

The final implication here for seeing people as whole people. Not merely seeing their spiritual potential or their secular potential. But seeing all of mans potential for glorifying God and setting the highest example for humanity of what it means to be a person. This should happen on all levels.

The video posted below is a great reminder of these implications of wholeness.

Categories: Anthropology, Bible, Ethics, Genesis, Philosophy, psychology, Spiritual, Supernatural, Theology, Worldview | 7 Comments

Divine Human Nature

What does it mean to get saved according to Genesis one through three?

This is a term I heard so much growing up in the Baptist Church. Its a term I still use on occasion. It is a word that starts to sound really weird after hearing so much.

“Do you want to get saved?”   “Are you Saved?”    “Am I Saved?”

Now nearing about 7 years of being part of the School of Biblical Studies in YWAM, I have taught Genesis 1-3  more than any other passages in the bible by far.

For the past few weeks I have been talking about the book, going through the first few chapters, with about 10-15 youth here in Mexico. All of the kids would say they are Christians. By and large, Mexican people would claim Christianity more than most Americans. It is a very religiously minded culture. Some of the boys are actually seeking discipleship and have began a real relationship with God that is evident in their life. But some of the boys are not in that place.

So I have been doing these bible studies for a mixed group, some of the boys have not been “Saved”.

So my thought has been, “what would that look like according to Genesis one through three”?  What is it to be saved?

First I have decided that its nothing to do with religion. No religiousness is needed to begin. In fact there is very little that is religious at all about these few chapters. If religion involves rules, than there was only one. Enjoy everything do everything your were created to do, just don’t eat of that tree. It brings death.

Of course God is involved. So if God = religion than maybe this is religious. But according the the great dreaded biblical scholar, Jesse Levi Evans, Genesis one, two, and three is not about religion.

It is about being a whole person. It is not until after man freely chose death for his race that man became somethingda-vinci incomplete. Before his choice, he had work that was fulfilling and meaningful. God had delegated to him the of job running everything he had set up. Not only meaningful work, but meaningful sex and relationships, and family. The very breath of the creator filled your lungs and gave you your full existence. Life was very good. Life was full. Man was whole. Man knew God. Man knew nature. Man knew himself.

What does it mean to be saved according to Genesis one through three? It means that being made whole again is possible. You learn what it means to be a person.

Though chapter three brings death, -death to the whole man, death to fulfillment in work, relationships, and mans relationship with his creator, man begins to set his eyes on a resurrection, on a recreation.

Studying the bible has become I hobby and a deep love affair for me. I still cry just reading specific passages. I get excited about the connections. Studying the bible is not a religious endeavor but me 1)becoming a whole person, 2) knowing the whole story, 3) knowing my environment and my role in it, 4) gaining perspective on Gods whole character.

In other words being saved is not religious nonsense found in a religious book created by fanatics. In fact that’s why I don’t use that phrase much.

Being saved becomes becoming whole, knowing myself, my environment, my friends and family by way of revelation from God and not being left to deal with only my bad choices that lead to death, frustration, toil, anger. The bible is not about becoming more religious its about become more human, which according to Genesis one through three is in the image of the divine.

Categories: Anthropology, Bible, Church, Context, Cosmology, CSBS, Culture, Doctrine, Faith, Genesis, Mexico, Old Testament, Origins, Orthodox, Philosophy, psychology, Salvation, School of Biblical Studies, sociobiology, sociology, Spiritual, Theology, YWAM | Tags: , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , | 9 Comments

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