Posted in Bible, guest voices

Poverty of Spirit

Chale Atikonda

Dear readers:

Today we have a guest voice here on Theology in Overalls.

Chale Atikonda is a Master of Arts in Religion student and serving as Teacher’s Assistant at Africa Nazarene University in Kenya, Africa. He is an aspiring writer in the area of Theology. He is a Youth Pastor of Chiimba Church of the Nazarene and he is from Malawi, Africa.

His paper, entitled “Poverty of Spirit,” was edited by Eileen Qui.

__________________________________________________________

Matthew 5:3; Blessed are the poor in spirit for theirs is the kingdom of heaven (Μακάριοι οἱ πτωχοὶ τῷ πνεύματι, ὅτι αὐτῶν ἐστιν ἡ βασιλεία τῶν οὐρανῶν).

INTRODUCTION

There have been a good number of interpretations of what Jesus meant when He said that the “poor in spirit” are blessed. Some people believe that Jesus recommended physical poverty as a merit to enter into the eternal Kingdom of God. Others believe that Jesus meant one must suffer under the guidance of the Spirit, such as punishing the body by denying it food, sleep or good clothing, and in extreme cases, even punishing the body by beating it, causing bleeding wounds to make one poor in obedience to what they believe to be the leading of the Spirit of God. Before I embark on explaining what I believe Jesus meant when He called us to the poverty of the Spirit so that we are able to attain the Kingdom of God, let us begin from the original language in which this verse was written in.

GREEK UNDERSTANDING

GREEK LITERAL MEANING TRANSLATION
Μακάριοι blessed, happy Blessed
πτωχοὶ (of one who crouches and cowers) beggarly, poor are the poor
Πνεύματι wind, spirit in spirit,
αὐτῶν Self (emphatic), he, she, it (used for the third person) for theirs
Βασιλεία kingdom, sovereignty, royal power is the kingdom
οὐρανῶν Heaven Of heaven.

Although the Greek word πτωχοὶ basically means “poor”, this text appears many times in Hebrew scripture and the usage of its equivalent Hebrew word is broader than the Greek word. The Hebrew word עני” meaning “poor” describes a person who can do nothing on his/her own and is totally dependent on other people to provide all their needs. Ryan Shaw concurs by stating that “in Hebrew ‘poor’ reflects the humble and helpless putting their trust in God. The ‘poor’ admit Spiritual bankruptcy.”[1] In addition to this, the Bible hub comments, “Poverty in any shape helps to stir in man a sense of need, a disposition to consider himself as dependent….”[2] Therefore,  in the original language, the word “poor” describes someone who cannot do anything on his/her own and all needs must be provided by someone else. A good example can be a baby who always needs an adult to give them what they need and be at their service all the time. However, the difference from a baby is that the “poor,” as described in the original language, know that they are unable to do anything for themselves. Therefore, they must become attached to someone who has the ability to provide for their needs.

THEN WHAT DID JESUS MEAN?

In this verse, Jesus meant that the blessed are those who know that they cannot do anything on their own and therefore, recognize that they always need God to meet all their needs. The poor in spirit recognize their spiritual bankruptcy and are humble enough to completely submit themselves to a master who is rich in everything to provide for their needs. The logic behind this is that one cannot submit oneself as a poor person to a master/provider to provide for him/her without some form of worship or service to this master/provider. Adele Ahlberg Calhoun concurs, “Everyone worships someone or something…. Human beings cannot help but assign ultimate value and worth to someone or something. Of course that does not mean everyone worships God. One’s ultimate devotion can rest in money, success, a person, a garden, a creed, a cause so forth. Ultimately, what we are devoted to will shape our lives.”[3] That is why there are numerous people who worship their jobs and give their all in serving or working.  They work hard not because they love what they do or take pride in their work, but because they know that their job provides them with what they need. Without their jobs, they cannot get what they need and make ends meet. They are poor in the eyes of their job. Ryan Shaw argues in agreement that “Poverty of Spirit means I need God for everything. It is confidence in God, not natural circumstances or abilities.”[4] So Jesus meant that blessed are those who come to this state, see themselves weak and insufficient without God and they, therefore, join themselves to God with humbleness in living, service and worship. Such people qualify to attain the Kingdom of God.

Continue reading “Poverty of Spirit”

Posted in Bible, reflections

The high-wire of sound doctrine

high-wireFalse doctrine can have a ring of truth to it. That’s what makes it attractive. But there’s a catch: Wrong teaching results when a single truth is isolated from other balancing truths.

Two examples come to mind. The first is from Psalm 46:10a (NIV): “Be still and know that I am God.” In our frenetic world, many of us need to rediscover the practice of quietness. Catherine Marshall spoke of the “prayer of relinquishment.” We must come to a place of stillness where we acknowledge that God is God and we are not.

Yet for the person who has trouble gearing down and waiting on the Lord, there is a polar opposite. This is the individual who is passive almost to the point of fatalism. Their motto is que sera, sera – whatever will be, will be. Such a person doesn’t need Psalm 46:10; instead, give them a dose of James 2:17. Tell them that faith without works is dead. Remind them to put feet to their prayers.

A second example has to do with how we describe God’s character. I’m reading through A More Christlike God by Bradley Jersak. It’s representative of 21st century North American writers who emphasize the love and grace of God, and what amazing attributes of our Triune God these are! For those who have lingered in oppresssive, legalistic settings in the church, a book like Jersak’s is salve for a bruised spirit, just what the doctor  ordered.

But love and grace are not all Scripture has to say about God. Have we so emphasized these two truths that we risk losing sight of counterbalancing truths apparent in the life of Christ and the New Testament as a whole? Jesus was willing to make a whip and drive moneychangers from the Temple, an event so pivotal to the narrative that it is recorded in all four Gospels (John 2:13-17, Mark 11:15-17, Luke 19:45-47, Matthew 21:12-13). And the writer to the Hebrews thunders that our God is a “consuming fire” (Hebrews 12:29, NIV). The same Bible that affirms God’s love affirms God’s wrath. If we are unable or – worse yet – unwilling to hold these twin truths together, then we’ll merely repeat the mistake of the Israelites who got bored at the foot of Mt. Sinai, forging our own golden calf, reshaping God into how we imagine the LORD should be instead of bowing before who God actually is. God ends up as the stereotypical doting and permissive grandpa, the substitute teacher who kids at first think is fun but ultimately whose clueless classroom management cannot earn their respect.

Sound doctrine is a balancing act. Scripture is nuanced and we can’t afford to lean too far in one direction or another, or we may tumble off the high wire. Let’s avoid falsehood by continuing to balance truth with truth.

_________

Image credit: Music Teacher’s Helper

 

 

Posted in Bible

Back to Genesis…and the First Testament

Behind our quizzing boxes. I’m the “I refuse to smile at this picture” boy on the right.

It’s hard for me to read Genesis without being transported back in time to the corner room under Lancaster Hall at Trinity church. There as a boy of 8, I came every Wednesday night and joined a dozen other children as my mother (Marilyn) and her friend, Judy, put us to the test. Perched behind our cardboard boxes, we’d listen to the multiple choice questions on Genesis then answer by pulling out one of the cards numbered 1 to 4. As a junior quizzer, I soaked up God’s Word; it still fascinates me.

We Christians underestimate the impact on our faith of Genesis and the Old Testament generally. Dr. Alvin Lawhead for many years taught Old Testament at Nazarene Theological Seminary. My wife and I attended the same congregation as he did in the Kansas City area. Sometimes he would preach and invariably his text came from the Old Testament. As he took his place behind the pulpit, some took out their New Testament and waited for him to announce his text. He’d ask us to turn to a portion in Jeremiah or Isaiah, then good naturedly would lower his glasses on his nose, smile, and query:

You haven’t left 2/3 of your Bible at home, have you?

Dr. Lawhead’s point was well-taken. Truth be told, we don’t practice a Christian ethic as much as we practice a Judeo-Christian ethic. The church decided early on – thanks to the controversy with Marcion – that we accept the 39 ancient books we inherited from the Jewish people as part of our Christian Scriptures. While it is true that we must always determine what a specific Old Testament teaching has to say to us in the light of Christ and the New Testament, it’s surprising how many Old Testament teachings are taken up without change by Christians.

Dr Lawhead (left) poses with an unknown Seminary student
Dr. Lawhead (left) poses with an unknown Seminary student

When I’ve taught biblical interpretion to pastors in Africa, to explain the relationship between the Testaments, I’ve used the illustation of two e-mails announcing a meeting. Imagine that you check your e-mail and find the following message from me:

Please join me next Tuesday at 7:30 a.m. in Helstrom 6 for a short prayer meeting.

On Monday, you receive a second e-mail from me:

Our short prayer meeting together next Tuesday at 7:30 a.m. will be held in Helstrom 9.

I then ask my students: Where will you me meeting me for prayer next Tuesday at 7:30 a.m.? Invariably, they will answer: We’ll be meeting you in Helstrom 9.

Now, a student might go to Helstrom 6 and end up praying alone. What went wrong? She hadn’t read my most recent communication which I’d sent. It would be no defense for her to say that my first e-mail cleary stated that Helstrom 6 was the venue. The later communication augments the former.

God has given us a more recent message called the New Testament. In this revelation – especially as seen in the birth, life, death, and resurrecton of Christ  as well as his teachings – something important has been added. Michael Lodahl in The Story of God calls it a “new twist in the story.” And there is no denying that this is an important twist!

Continue reading “Back to Genesis…and the First Testament”

Posted in Bible

One Book, two approaches

chevalier_tuckerIn the film “Gigi,” Maurice Chevalier and Sophie Tucker sing the unforgettable “I remember it well.” (Click link to watch song). The aged couple reminisce about how they first met so many years ago. What’s strange – and comical – is that they agree on few of the details. On that day, was it raining or was it sunny? Did they meet at 9 a.m. or 8 a.m.? Was he on time to pick her up, or was he late? By the end of the song, there are many of these at-odds-with-each other memories. What is amazing about the song, however, is a simple realization: The details really don’t matter. What matters is that they met and fell in love. That fact no one can deny.

“I remember it well” has something to teach us when we come to Scripture. There are times when the Bible itself “remembers” it in two different ways:

  1. Were humans created on the sixth day or the fifth? Before re-reading Genesis, I would have confidently told you that humans – along with animals – were created on the sixth day. So says Genesis 1:24-26. Yet it’s not quite that simple. The Bible also says that humanity was created “on the day the LORD God made earth and sky” (see Gen. 2:4b and 7, CEB). Exactly when did God make earth and sky? Genesis 1:20-23 is clear: That happened on the fifth day. The details differ.
  2. Were there two angels at the empty tomb or one?  The resurrection of Jesus Christ is the crux of the Christian faith. That makes it all the more surprising to see that the Gospels themselves have different memories of one of the details from that morning. Matthew 28:2 recounts a single “angel of the Lord” who comes down from heaven and rolls away the stone. On the other hand, Luke 24:4 speaks of two “men” who were dressed in “gleaming bright clothing” (CEB). So which was it, one messenger from heaven or two? The details differ.
  3. What did Saul’s traveling companions on the road to Damascus experience? There is an intriguing variance in the details of the story of Saul’s conversion on the road to Damascus. While Saul was encircled with a light from heaven and fell to the ground – even as a voice from heaven spoke to him – his traveling companions “heard the voice but saw no one” (Acts 9:7, CEB). Later defending himself before a crowd in Jerusalem, Saul (now Paul) recounts: “My traveling companions saw the light, but they didn’t hear the voice of the one who spoke to me” (22:9, CEB). Did the companions hear the voice or didn’t they? The two possibilities are mutually exclusive.

saul

What is the takeaway from Genesis 1-2? We do not stake our faith on harmonizing two divergent creation stories in every detail. Rather, we understand the bottom line, that God is the creator, however he happened to create. That’s what matters.

And the resurrection? Whether there were two angels at the tomb or one in the last analysis is unimportant. What all four Gospels attest is that Jesus rose from the dead. That’s what matters.

What shall we say about Saul’s traveling companions? Whatever they saw or heard, one fact is undeniable: On the road to Damascus, Saul met the risen Christ and the man from Tarsus was never the same! We must not lose sight of that crucial takeaway, however the minor details in Paul’s recounting might vary.

Behind these three examples are two different ways of reading holy Scripture, one fundamentalist and one flexible. The first is uptight when seeming discrepancies arise; the second realizes that – while many discrepancies can be resolved – it’s vital not to neglect the main point by getting distracted by incidentals. Don’t overlook the forest for the sake of the trees.

As a child, I sang the words to a simple song:

The B-I-B-L-E

yes that’s the book for me!

I stand alone on the Word of God

The B-I-B-L-E.

If the Bible is the firm foundation on which I stand, then logically any apparent discrepancy must be explained. Much is at stake, after all, my very faith. Yet Wesleyans have taken an approach different than that of fundamentalists. We do not believe that the Bible itself is our foundation. Rather, it is Christ who is the firm place we have planted our feet. Scripture points us to him. While the Bible is imperfect, Christ is perfect. He is the One in whom “all the fullness of the Deity lives in bodily form” (Colossians 2:9, NIV). He is our place to stand.

Chevalier’s and Tucker’s charming song has something to teach us. Was it raining or fair weather when they met? Did their outing get a late start or did it begin on time? Was it 8 a.m. or 9 a.m.? When all was said and done, the affectionate old couple didn’t care. What counted was that they had met and that they had fallen in love; there was no denying that. As we come to Scripture, their attitude is worth emulating. There are details that Scripture itself remembers differently, but of one central reality we are sure. Here we solidly plant our feet: Christ died, Christ has risen, Christ is coming again. Maranatha!

—-

Image credits

Chevalier and Tucker: YouTube.com

Saul: Markmcmillion.com

Posted in Bible, From soup to nuts, reflections

5 things I learned by reading the entire Bible in 2014

??????????This is the time for making New Year’s resolutions. Last year, I made two that I’m glad to say – by the grace of God – I accomplished:

1) Read through the Common English Bible in 2014 (see the plan here);

2) Wrote a daily devotional guide, Trente Minutes Avec Dieu, for speakers of French, available here. This was based on what I read in the reading plan outlined in # 1.

As I look back on the experience of reading through the Bible, at least five observations come to mind:

1. This Book contains some practical things!

It’s a tribute to a collection of 66 ancient writings that even in the year 2014 it contains what I would call  “Golden Passages” that speak to my own journey. So many could be cited, but here are just two:

“In your struggle against sin, you haven’t resisted yet to the point of shedding blood” (Hebrews 12:4).

How deadly must sin be if the writer to the Hebrews says we should resist it to the point of shedding our blood? We take sin far too lightly.

“I sought the LORD and he answered me. He delivered me from all my fears” (Psalm 34:4).

I’m reminded due to stormy weather of a very turbulent landing in Johannesburg in late November, following a trip to Mozambique. It’s good to know verses like Psalm 34:4 in times like that!

2. This Book is filled with anger and blood.

There’s no avoiding the issue: the Bible is a violent book, especially large swaths of the Old Testament. The fictional character, President Jeb Barlett, admits in one episode of The West Wing: “I’m a New Testament man, myself.” Wycliffe Bible translators start by translating the New Testament for a good reason. Though there are passages in the Old Testament that present a softer, more loving God, they can be obscured by the horror of other sections. Don’t tell my Old Testament profs, but there’s a reason many preachers prefer the last 27 books to the first 39.

3. This Book is amazingly simple.

Vacation Bible School teaches young children verses like John 3:16 and 1 John 1:9. As they memorize those Scripture portions, their young minds comprehend some basic truths: God is my Creator, God loves me, God wants to forgive me, and God  wants to be part of my life. That’s the simple genius of the Bible.

4. This Book is amazingly complex.

On the other hand, men and women study for years to receive doctoral degrees in biblical literature. There is a constant stream of new commentaries being released to take into account recent findings about a myriad of questions related to the Bible and its background. (Check out the New Beacon Bible Commentary which is an excellent resource, available through the Nazarene Publishing House).

5. This Book will make you hungry for God.

Just when you’re ready to give up because of the complexity and tedious character of some parts of the Bible, all of the sudden there’s a passage that makes you want God more than anything:

“I want to know Christ–yes, to know the power of his resurrection and participation in his sufferings, becoming like him in his death, and so, somehow, attaining to the resurrection from the dead” (Philippians 3:10-11, NIV).

And then you realize: This Book really needs to be read through a Jesus lens. He is what makes it all come together.

If you want to read the Bible through in 2015, I’d encourage you to do so. Was it an easy year? No. Was it a worthwhile thing to do? Absolutely. Go for it!

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Image credit: Bibledrills.com

Posted in Bible

Edward Fudge on the resurrection

Dear readers:

The month of March 2014 is easily the busiest I have known in a long time, with meetings and conferences booked solid. So, I’ve decided – with his blessing – to pass on to you some of my favorite graceEmails from a friend mine, Mr Edward Fudge, author of The Fire That Consumes: A Biblical and Historical Study of the Doctrine of Final Punishment. 3rd ed. (Eugene, Oregon: Cascade Books, 2011). Edward is a retired lawyer and a fine biblical theologian, from the Church of Christ. Enjoy!

efudge
Edward Fudge

The Age of Reason was dawning, and an anti-Christian intellectual named Lepeau was desperate for advice. He had created a rational new religion, Lepeau told French Foreign Minister Charles Maurice de Talleyrand-Périgord, but, despite its superiority to Christianity, it had failed to catch on. Might Talleyrand have any suggestions? “M. Lepeau,” the diplomat dryly replied, “to ensure success for your new religion, you need only two things. Arrange to have yourself crucified, and three days later rise from the dead.”

New religions recoil with horror at the suggestion and respond with derision when anyone says it aloud, but Jesus’ resurrection is the linch-pin of Christianity, without which it crumbles and disintegrates before our watching eyes. It identifies Jesus as the conqueror over death (Rev. 1:18), the world’s Savior, and the Jews’ Messiah (Acts 3:17-26). By raising him from the dead, God declared powerfully and publicly that Jesus is his Son (Rom. 1:4). By the resurrection, God ordained Jesus as the great shepherd of God’s sheep (Heb. 13:20-21), and consecrated him as the high priest who intercedes for us in the heavenly sanctuary (Rom. 8:31-39). Because Jesus is risen, we know that he will be our judge when he appears again in power to make all things new (Acts 17:30-31).

Without the resurrection of Jesus Christ, all preaching is empty, faith is worthless, the apostles become liars, sins remain unforgiven, Christians are pitiful fools, and dead believers have simply perished (1 Cor. 15:13-19). It is no wonder that Paul calls the resurrection of Jesus Christ a matter “of first importance” (1 Cor. 15:3). Indeed, if Jesus was not resurrected, nothing flows from Calvary but the memory of a travesty.

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Photo credit: Edwardfudge.com

Posted in Bible

What is your “Canon within the Canon” ?

The Waltons featured a scene where Olivia Walton (the mother) punished Mary Ellen by sending her up to her room, requiring her to memorize a certain number of Bible verses. Imagine the mother’s horror when a few hours later Mary Ellen came down and began reciting verses that were offbeat and downright gory! Maybe making Bible memorization a punishment is not the lesson we want our children to learn.

But that funny scene between mother and daughter underscores a reality for 21st century Christians:

There are parts of the Bible that we hardly ever read.

The “Canon” is the list of writings that Christians accept as inspired by God. Because of our benign neglect, do we end up with a “Canon within the Canon,” a de facto sizing down of the 66 books to a far slimmer volume what we call the Holy Bible?

What do we do with…

Genocide apparently ordered by Yahweh (Book of Joshua)?

God coming in the night to kill Moses even as Moses is en route to Egypt, in obedience to God’s command? (Exodus 4)?

The LORD’s instructions for applying the blood of the sacrifice to Aaron’s and his sons’ right ear lobe, right thumb, and right big toe (Exodus 29:24)?

The gang rape of a concubine by in Gibeah by some men in the town, and her husband who later dismembered her and sent her twelve body parts to the twelve tribes of Israel (Judges 19)?

These are merely four examples of passages (primarily in the Old Testament) that we avoid while reading or preaching. But let’s face it: There are neglected New Testament passages as well. Pastors, when was the last time that you preached out of the genealogy in Luke 3:23-38, or Revelation 6-18 with its mysterious symbols?

In our more honest moments, we realize that we all have our “Canon within the Canon,” our “life verse,” our “go to” portions of Scripture that bring us comfort in time of need. We may not like Marcion the ancient heretic be so bold as to declare the Old Testament off-limits, or to say that the God of the Jews is not the Father of our Lord Jesus Christ. However, in the “actions speak louder than words” category, I wonder if we don’t end up in the same place through what we emphasize and what we ignore.

So how to we get out of this rut? Or, to use another metaphor, how do we change the mowing pattern so that we’re not always cutting the grass the exact same way?

1. Read the Bible through in a year.  This morning, the reading plan lead me to Mark 3:20-35, but also Numbers 3-4. Because I’ve been writing a French devotional each day, and alternating between the OT and NT passages as the basis for composing a short meditation, today I was “stuck” with instructions on what the duties of the various clans were when it came time for the children of Israel to move camp. So what of value does one say about that? Thankfully, John Bright’s book, The Authority of the Old Testament, gave me some help. He encouraged the reader to ask: What does this passage tell me about God? (He used more fancy words than that, but that was his point). So, I took Numbers 3-4 from the perspective of God wanting each of us to have a task in God’s work. It became a leadership lesson in how to deploy people in the Church. I don’t know that Bright’s method works every time, but it’s the best tool I’ve found to help us with those more difficult (or seemingly boring) passages. But back to the reading plan: If we weren’t forced to read some of the more obscure parts of Scripture because it’s on the schedule for the day, would we even read them at all?

2. Use the Lectionary when preparing sermons. By advising this, I admit that I’m telling others to do something that I’ve yet to do myself. My excuse is that my current ministerial role doesn’t take me into the pulpit every week. Still, I’ve read positive testimonies from those currently pastoring that using a tool like the Revised Common Lectionary is a good way to ensure that our people are getting a balanced spiritual diet as they listen to our preaching. As I monitor debates on the Internet, I wonder sometimes whether the New Testament only has four books, i.e. the Gospels. Arguments over morality seem to begin and end with Jesus. It makes me wonder: What about the rest of the New Testament? Does Paul have nothing to add? Peter? James? And of course the Old Testament still has something of enduring value to say, as long as we understand first what it meant to the original listeners before bringing it to the New Testament for what John Bright called a “verdict.” Well has it been said that only a study of the whole Bible makes for whole Christians. If this is true, then must not preaching as well be wide-ranging?

Mrs Walton didn’t want to hear Mary Ellen’s recitation of certain Bible verses. Likewise, our tendency is to unwittingly identify a “Canon within the Canon” by our reading and preaching habits. It won’t be easy, but we can do better. Let’s consider the full counsel of God and not just an abbreviated version.

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Photo credit: Biologos.org

Posted in Bible

An amazing guide through the End Times maze

roseIt’s not often that I recommend a resource without reservation. This is one of those times.

The slick pamphlet, “Four Views of the End Times” by Rose Publishing, lays out the details of historic premillenialism, amillenialism, dispensational premillenialism, and post-millenialism in a simple and helpful way. Usually I’m not a big “charts” fan, but the diagrams they provide help the student grasp the convergences and divergences between these four schools of thought regarding the proper interpretation of the disputed “millenium” concept from Revelation 20.

Tomorrow, I’ll use the pamphlet for an adult Bible study. I’m grateful for the good work others have done, so I don’t have to chop through the eschatological forest by myself, but can follow a path hewn out by others.

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Photo credit: Barnes and Noble

Posted in Bible

Jesus and the argument from silence

800px-Empty_bookThe headline caught my eye: “Here’s what Jesus had to say about (topic x).”  Underneath was an open book, with blank pages.

Clever, right? But is it a valid argument?

Let’s take the issue of cutting down trees. I might say:

Here’s what Jesus said about deforestation: ”          “

If felling trees and planting nothing in their place were wrong, one might assume that the Son of God would have uttered words against such an evil practice. In fact, we search Matthew, Mark, Luke, and John in vain for a single word from Jesus on the subject. Accordingly, are we justified in clear-cutting the Amazon forest?

Another “hot-button” topic is abortion. Did Jesus have anything precise to say about it? No. Some might ask: “If it were so wrong, wouldn’t Jesus have spoken against it?”

The argument from silence makes conclusions based not on what Jesus said, but on what he didn’t say. But is it right to isolate Jesus’ teachings from the larger message of God’s revelation as contained in the 66 books of the Old and New Testaments? The Lord responded to the pressing issues of his day, not all the pressing issues of our day. Still,  we can find principles about caring for the earth in the same Old Testament that Jesus recognized as God’s revelation. Psalm 104 praises the Creator and the beauty and splendor of creation. To mar that creation through deforestation is like taking a masterpiece by Rembrandt and slicing the canvas with scissors. In the same way, human beings – born and unborn – are God’s masterpiece. David affirms that we are “fearfully and wonderfully made” (Psalm 139:14, NIV). Deforestation and abortion alike are sins against both creation and Creator.

Apart from the Old Testament kings and prophets – the giants on whose shoulders Jesus stood – the Apostle Paul and other New Testament writers fill in some of the gaps. A good example is slavery. Jesus is mute about it, yet Paul radically affirmed:

“There is neither Jew nor Gentile, neither slave nor free, nor is there male and female, for you are all one in Christ Jesus.” – Galatians 3:28, NIV

If one were intent on accepting only Jesus’ words (or lack thereof) as our guide, one could say:

Here’s what Jesus had to say about slavery: ”             “

Yet we don’t accept that argument, because we understand that God’s view of the issue must be more broadly considered, taking into account not just the words of Christ in the Gospels, but all of the Bible. And when we do that, we see that God had lots to say about it. Yes, we can argue over the meaning of verses addressing slavery – and slave owners and abolitionists in 19th century America did so in spades! –  but at least we’d be debating the significance of words and not the verbal vacuum of the argumentum ex silencio.

The next time someone references Jesus’ silence on an issue, don’t let it be the close of the discussion. Instead, let it spur you to dig deeper in the broader mine of Scripture, to unearth closely related principles from God that can guide us. The Church and our world deserve nothing less.

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Image credit: Wikkipedia commons

Posted in Bible, reflections

Begging bread? God’s promise to the righteous in Psalm 37:25

Two city street children in Antananarivo, Madagascar
Two city street children begging in Antananarivo, Madagascar

It’s a sweeping statement from King David: “I have been young and now am old, yet I have not seen the righteous forsaken or their children begging bread” (Psalm 37:25, NRSV).

What did David mean?

The context of the passage quoted helps us understand what David was saying. Psalm 37 contrasts the lot of the “wicked” with the “righteous” or the “blameless.” Do the wicked prosper? Only temporarily, affirms David. “The LORD laughs at the wicked, for he sees their day is coming” (v.13). The “arms” of the wicked shall be “broken” (v.17). Like a pasture can have “glory” for a time, so the wicked may as well, but they will “vanish” like smoke (v.20). They shall be “cut off” (v.22).

If the wicked won’t endure, the opposite is true for the righteous. They shall “inherit the land” (v.22). Even in famine they will have “abundance” (v.20). They will “give liberally” and be able to lend, their children becoming a blessing (v.26).

Two things come to mind when reflecting on this passage:

1. Redemption and lift – Jesus said: “For where your treasure is, there will your heart be also” (Matthew 6:21, NIV). If you want to determine what a person values – where their “heart” is – look at how she spends her money. Helen had been a chain smoker for years. When she came to Christ, God broke her desire for cigarettes. “Pastor,” she said, “the money I would have spent on cigarettes, I’m going to put into my change purse.” A year later, Helen had enough for a trip to Hawaii. When money is no longer going down the drain at the neighborhood bar or being wasted on gambling, it’s now available for the family budget. Christians call this “redemption and lift.” God re-orients our value system, meaning some of the leaks in our financial boat get plugged.

2. The solidarity of the community of faith – I can’t read Psalm 37 without thinking about Acts 2:44-47 (NRSV):

All who believed were together and had everything in common; they would sell their possessions and goods and distribute the proceeds to all, as any had need. Day by day as they spent much time together in the Temple, they broke bread at home and ate their food with glad and generous hearts, praising God and having the goodwill of all the people. And day by day the Lord added to their number those who were being saved.

When I was in high school, our church youth group took a trip to one of the colleges sponsored by our denomination. For three days, we competed in sports and talent competitions. Before dinner one night, without thinking, I slipped my wallet into the pocket of my jacket, then hung the jacket on the coat rack outside the cafeteria. After dinner, my heart sank when I realized my wallet (and with it the $ 50.00 inside that I’d carefully saved up for the trip) had been stolen. Later that night back at the hotel, there was a knock on the door. Roger, my youth pastor, came in and handed me an envelope. I opened it up, and inside was $ 50.00. I couldn’t believe it! Had he found my money? “No,” he said. “But when I told the others in the youth group about your loss, they all wanted to take up a collection for you.” That generous gift of solidarity meant so much to me! I felt loved.

How do we as a church measure up to Acts 2:44-47?  Are there practical ways that we could help each other? If the children of the righteous avoid begging bread, it will be because the community of faith has taken care of her own, seeing needs in the Body and responding in Christlike ways. Instead of making loans to each other – loans that cause division when repayment is delayed – how about if we simply say:

I’m giving you this small amount, but it’s not a loan. It’s a gift. You don’t have to pay it back to me, and let’s never speak of it again. All I ask is that you keep your eyes open, and if one day you see someone else in the church who has a similar need, give to them with the same simple conditions.

The “pay it forward” concept is powerful. As we exercise it inside and outside the church, it will commend the Gospel to those who are not yet followers of Christ.

King David rejoiced that he had never seen the children of the righteous having to beg for bread. If this was true, then surely it was not accidental. Putting God at the center of our lives means that wasteful practices will wither away. A holy frugality will take its place. Likewise, we cannot love God without loving our neighbor (1 John 4:20), whether that neighbor is already or not yet part of the community of Christian faith. Let’s pray that God will give us eyes to see like God sees and hands to do what God wants us to do.