Exegete Reflections

Pastoral Formation

2009-06-13T19:10:00.002-05:00

Big topic, difficult subject, but so necessary. As we look at Pastor Formation, one critical element is often overlooked: mentoring. Let me explain.

At our Lutheran seminaries, each student studies two years on campus, with an assignment to a local congregation. This provides the student under the supervision of a pastor an opportunity to begin leading worship services, and eventually preaching 1-2 sermons. The third year student is assigned full time to a congregation to experience all areas of pastoral ministry (called vicarage or internship). Then the fourth year student is back on campus to integrate what he learned in the field and hopefully fill some gaps in his theological preparation. Finally graduation and assignment and ordination.

But then what? In the US the average stay for a pastor in a congregation is less than three years. Yet the major conflicts and trails occur in years 3-5. By leaving prior to that the pastor does not experience the trials nor the maturity produced when walking through the trials by ministering faithfully. This is where mentoring can be especially beneficial. By mentoring a new pastor the first three years, this provides a foundation for the pastor to address major conflicts without destroying himself or the congregation. Even better he provides a more mature ministry to those in most need. Watch for more on the mentoring process.

2009-05-29T11:20:00.000-05:00

Visit The Wittenberg Trail

Some thoughts on Jeremiah 23

2009-05-28T19:31:00.002-05:00

Interesting parallels and chiastic structure in this section:

23:2a "You have scattered My flock and driven them away" (specific actions of shepherds)

23:2b "you have not attended to the sheep" (general indictment)

23:2c "I will attend to you" (general promise of Yahweh's appropriate justice)

23:2d "for the bevil of your deeds" (specific condemnation of shepherds)

Or comparing vs 2 with 3 and the difference in what has been done and what Yahweh will do.

23:2 (Shepherds who destroy)

scattered
driven away
not attended

23:3 (what Yahweh will do)

I will gather the remnant
where I have driven them (note contrast with shepherds driving away)
I will bring them back to the fold

And the result:

23:4 (Yahweh's actions continue)

Shepherds will care for them

They shall fear no more nor be dismayed

None shall be missing

Ultimately it is God's appropriate justice upon the shepherds and the nation that leads to their captivity. But it is also his appropriate justice to bring them back to their own land.

23:8 (Yahweh says) "... Then they will live on their own soil."

Some thoughts on Jeremiah 14

2009-05-26T13:55:00.005-05:00

Just struck me in my reading this last week, how we often jump to 31:34 as the new covenant, but fail to note the law's preparation for that new covenant. Do we sometimes short circuit God's work in our lives by trying to wiggle out of the condemnation of the law? In the process the law no longer threatens but acts like a car monitor, "Your door is ajar." Worse the gospel loses it sweetness and freshness.

Consider how God uses Jeremiah to avoid both extremes. In Jeremiah 14:10b we read: [Yahweh says]:

Therefore the LORD does not accept them; now He will remember their iniquity and call their sins to account.”

What a statement of law! God will remember their iniquity and call their sins to account. Facing the sternness of the law will bring them (and us) to our knees.

We can't help but see this law preparation for the people, so that in captivity, the gospel declaration in Jeremiah 31:34 rings with even greater clarity and brings true hope to those suffering. Jeremiah points the people ahead to the new covenant, in Yahweh declares,

“... for I will forgive their iniquity, and their sin I will remember no more.”

The law remains to condemn sin. The gospel remains even brighter to remove sin from us - that is what Jesus did. That is what the people of Israel looked forward to; that is what we look back to in its fulfillment.

Some thoughts on Jeremiah 9

2009-05-22T15:31:00.003-05:00

I recently began another read through Jeremiah. So here are a few random thoughts that struck me. In 9:23-26 there is a pivotal text also referenced by Paul (1 Cor. 1:31). In 9:24 we read that Yahweh "practices lovingkindness, justice, and righteousness."

‏ עֹ֥שֶׂה חֶ֛סֶד מִשְׁפָּ֥ט וּצְדָקָ֖ה

Many years ago in seminary I examined the relationship between justice (מִשְׁפָּ֥ט) and righteousness (וּצְדָקָ֖ה) relative to their occurrences in Isaiah. At the time, it seemed that in particular "justice" carries a dual focus depending on what is happening. I had begun translating the word as a phrase "appropriate justice"; that is, when God acts, for the one in faith, appropriate justice is salvation, but for the one outside faith, appropriate justice is condemnation and judgment.

So in this context of Jeremiah 9, God invites "those who boast in the Lord" to share in that which delights Yahweh (9:23-24). On the other hand, the one who does not boast, the "uncircumcised" (nations or Israel, uncircumcised in heart) will experience "appropriate justice" in the judgment, "in the days which are coming."

That also seems to fit with Paul's eschatological understanding in 1 Corinthians, and in particular 1:30-31. "But by His doing you are in Christ Jesus, who became to us wisdom from God, and righteousness and sanctification, and redemption, so that, just as it is written, 'Let him who boasts, boast in the Lord.' " (NAS 95)

Brackets and the Amplified Bible

2009-05-19T15:02:00.005-05:00

Nick Norelli has a comment on his blog about adding theological bias to a translation by including words in brackets. I would say that it is even worse with the Amplified Bible. The Amplified Bible can give good insight into the original language text, but it also causes problems by presenting something out of context, especially by including words/phrases in brackets. By giving several alternatives for a Greek/Hebrew word in a specific instance, it almost appears that the specific Greek/Hebrew could mean any of those things. However, the meaning of the word is determined by, and derived from, context, that is, the surrounding words/sentences. Thus, to imply that a specific Greek/Hebrew word could mean one of several different different things, because there are lexical (dictionary) definitions (or better, glosses) available is not helping us understand the meaning of that word in this specific context.

This also leads to interpreting and commenting rather than translating in the Amplified Bible.

Issues of translating vs. interpreting the text — two examples from the Amplified Bible

1 Thessalonians 1:10

AMP: And [how you] look forward to and await the coming of His Son from heaven, Whom He raised from the dead -- Jesus, Who personally rescues and delivers us out of and from the wrath [bringing punishment] which is coming [upon the impenitent] and draws us to Himself [investing us with all the privileges and rewards of the new life in Christ, the Messiah].

Words inside [ ] indicates "Amplified" phrasing, words which are added to the text. First, note that the "coming wrath" is restricted by the added words ["upon the impenitent"]. The Greek text has

EK THS ORGHS THS ERXOMENHS (from the wrath, the coming).

There is nothing about the restriction of the wrath.

Even more questionable is the last added phrase ["investing us with all the privileges and rewards of the new life in Christ, the Messiah"]. There is nothing in the Greek text that corresponds to this phrase. This is purely commentary, not translation, made to appear as if it is specifically intended by the Greek text. It is misleading to say the least.

1 Thessalonians 2:3

AMP: For our appeal [in preaching] does not [originate] from delusion or error or impure purpose or motive, nor in fraud or deceit.

There are main concerns here: the first is with the inserted text ["in preaching"]. The Greek word is παράκλησις (PARAKLHSHS), often translated as exhorted or comforted. But nowhere is the connection made with this word and preaching, unless the word κηρύσσω (KHROUSW) is present in the context. In other words, the AMP Bible has limited this appeal to a preaching context when the text does not allow such a restriction/limitation.

Also in this text, how many items in last portion of the text are actually mentioned in the Greek text? From the AMP it would appear at first glance as if there are six items that Paul enumerates. Yet the Greek text has only three. Now the question arises, why the expansion? And then, why those particular words for expansion because the six listed do not exhaust the semantic domains of the three Greek words? The reader is left with a false impression, twice in this verse alone, because the AMP Bible is not translating but interpreting and providing commentary by adding words in brackets.

Relationship between Theology and Worship

2009-05-16T05:59:00.011-05:00

Nick Norelli responded to a question about whether theology affects doing church, specifically worship.

Here was my initial response. From a Lutheran perspective, theology and worship are intimately connected. Thus, justification by grace through faith is not only the pillar by which the church stands or falls, it is the heart of worship (or strictly “divine service” – meaning God serves us through Word and Sacrament, and we respond in service with praise, prayer, and singing).

This also means that our theology and worship are Christocentric, while also being Trinitarian. The invocation (”in the name of the Father and of the Son and of the Holy Spirit”) is Trinitarian and Baptismal. Note that Lutheran worship traditionally begins with those words, and not the common Protestant one (”We make our beginning in the name of the Father and of the Son and of the Holy Spirit), because we see worship as not only God centered, but God-initiated. The God who baptized us is the God who calls us into to his presence to receive his gifts in the Word and in the Lord’s Supper. The invocation is matched by the Trinitarian benediction (Numbers 6:24-26). This is not a conclusion but a sending with the promise that all that God has bestowed in the service now goes with the person. This matches the use of Numbers 6 as the blessing before the Israelites begin their extended journey.

Of course, there is much more to this, which I hope to address in the near future.

The Passive/Receptive Life

2009-02-04T15:30:00.013-06:00

Oswald Bayer wrote an excellent book, Theology The Lutheran Way. Here is an insightful comment from that book.
====================

What does the passive/receptive life (vita passiva) or the passive righteousness (iustitia passiva) mean, systematically for faith and theology? The righteousness of faith is passive in the sense that “we let God work in us by himself and we with all our powers do nothing of our own.” “Faith, however, is a divine work in us which changes us and makes us to be born again of God, John 1[:12-13]. It kills the old Adam and makes us altogether different, in heart and spirit and mind and powers” (cf. Deut. 6:5). Faith then is entirely God’s work and not a human achievement. We can only “suffer” it. Christian righteousness, which is passive, is entirely opposite to works-righteousness. We can only receive it. We do not work but let another work in us, namely, God. Christian righteousness is not understood by the world. It is hidden from people trapped in themselves and want to boast of their own achievements. It is hidden from those who not only want to make something of themselves but who want to be self-made people.

Oswald Bayer, Theology the Lutheran Way, Lutheran Quarterly Books, edited and translated by Jeffrey G. Silcock and Mark C. Mattes, (Grand Rapids, MI: Eerdmans, 2007 [orig. 1994]), p. 24.

Quick update on NLT Chronological Bible

2009-02-03T15:00:00.004-06:00

I have been on two trips the past ten days (one flight, one auto) in which it was inconvenient to take the Chronological Bible. But with the references, in the back, I was able to take a convenient sized Bible (NLT Compact, leather edition). So, I was able to continue the readings, even though I didn’t have the specific resource. But Sunday night I was able to begin again with the “box.” Thanks again for a handy resource.

Review: One Year Chronological Bible (NLT)

2009-01-24T16:11:00.007-06:00

Two notes: 1. Special thanks to Laura Bartlett at Tyndale for sending me preview copies of the NLT SB and the Chronological Bible. 2. My review of this resource will not relate to the NLT as a translation, but rather the NLT edition as published in this format.

Appearances can be deceiving. When I opened the box, I was disappointed and thought this is not a resource I would regularly use. Other reviews suggested using it for travel. I travel a lot, but this clearly was not something I could see myself using on flights. The size, especially the thickness (2”), and overall dimensions (5.5” x 7”) fooled me into assessing this as an awkward resource; I don’t have any other book like it, except a smaller version for Rockwell paintings. Even a quick glance at the font (an important factor in Bible readability) reinforced my initial reluctance to consider this edition.

So what happened to change my mind? My goal was to look at it, maybe use it for a few days and then put it away. I set it on the coffee table beside my recliner and started the readings for the day. In that setting I found the size to be just about right (however, I still will not take it with me on trips). Not only that but I began to appreciate the design aspects of this Bible.

The Scripture readings are based on one view of chronology relative to when each book was written. While I might disagree with a few time relationships, the presentation is defensible and well done. Contrary to other such attempts, this edition incorporated the Psalms into their historical contexts. This works well both ways - it shows the liturgical element of life events in the historical books (perhaps unintentional side affect) and the historical context of the liturgical life. Also, the editors inserted in chronological order Biblical references of later writings that refer to the specific event (i.e. Gen. 11 and 1 Chronicles 1, p. 18). And it was good to see Job between Genesis and Exodus, often conjectured, but seldom seen in practice; nice to see in this edition. The Scripture references (verse numbers) were small and not noticeable to me most of the time. Well done.

Comments on specific features:

General Timeline (pp. A15-18): very helpful because it puts the date and specific event with the page number. The page reference in the Introduction on p. A10 is wrong because it indicates that the Timeline begins on p. A9, instead of p. A15.

One Year Reading Plan: obvious use for a chronological Bible. Each day is marked in the text to aid the reader without turning to another page. Better integrated and less intrusive than I have seen in other such Bibles.

Transition Statements: Thankfully these are short and hence non-intrusive to the reading plan (this isn’t a study Bible, after all), and in a different but readable font. These little notes prove useful in reading the text quickly and just getting enough information to cause the reader to think, “Yes, okay, that helps me understand the background”.

Chronological Dating: Dates are included in the subheadings throughout the text, very well thought out design to aid the reader.

Daily Reading Guide: This feature complements the in-text reading guides. At the back of the Bible, each day is listed with Biblical readings by text reference. For a comparative reading, this would assist the person to use a traditional Bible. Well done.

Scripture Index: helpful tool for traditional comparisons and quick reference. Personally I wouldn’t find much use for it in this type of Bible.

Verse Callouts: For some people these generate a sense of “speaking to me.” In this kind of Bible reading plan, I find that it is not all that helpful. But that is a personal choice.

Historic Christian Symbols: “Each month a new symbol is introduced with an explanation of its significance” (p. A11). The publishers commissioned an artist to provide these, and each page of the month’s reading has that symbol. They are faint, so they don’t overwhelm the text. Coming from a liturgical and visually oriented background, I find these kind of assets of great value in teaching the faith and engaging all the senses. Well done!

Overall Assessment:

While I study the Biblical text primarily in the original language texts, I use English translations routinely for all aspects of my devotional and pastoral tasks. Thus, I try to expose myself to several translations in different settings: personal reading, family devotion, sermon prep, teaching prep, publication prep, etc., rotating the translations used. Thus, one year I might read ESV for one part, GW for another, NAS for another. This does not mean I always think a specific translation is best, but such a process gives me a feel for how well a translation works in a specific context.

In 2009, I have decided to use two new resources. For devotional reading, this One Year Chronological Bible (24/7 NLT) will be my resource (while at home). I find the Bible’s arrangement, aids, and ease of use worthwhile to encourage me in this type of reading.

For family devotions for the past few weeks, we have been using The Books of the Bible (TNIV), also a Chronological reading Bible (which requires its separate review!).

NLT Study Bible - Review 2

2009-01-22T14:45:00.005-06:00

This review has taken longer due to the amount of material surveyed. Obviously even now, this review only looks at a sampling.

Positives:

In my first review I noted many positive features. Here the focus is on the content. The book introductions provide enough information to grasp the general thrust of the book. The setting is perhaps the most important factor because this gives the reader a chance to identify time and place; obviously this blends well with the included timelines. Depending on the level of someone’s knowledge of the Bible, it seems that the introductions to the prophetic books are particularly useful, otherwise the prophetic message can “hang suspended in time.” Of course, no study Bible can prevent misuse of the message, but at least an appropriate context for the original audience sets the writing in place.

The character and theme inserts were well done and add perspective when studying. But see below for the negative side of such a feature.

Negatives:

As I began using the SB I noticed several features that were less than satisfactory. Perhaps the biggest disappointment is the scarcity of cross references. I realize that comprises had to be made (font size, other material, spacing, etc.). But given that this is a study Bible, my expectation is that extensive, but good cross references are at the heart of the study.

The footnotes were adequate. But I found two issues that showed 1. inconsistency between footnotes and, 2. inconsistency between the footnotes and the NLT text.

1. Lord’s Supper: The footnote for Matthew 26:26-29 (p. 1633) lists three positions regarding the Lord’s Supper. But the second option really includes two separate options. The Reformed view is “spiritual presence” and refers to “the real presence of Christ.” Often the word “symbolizes” or “represents” is used to refer to the words of institution (as noted in footnote Mark 14:24, p. 1686). However, the Lutheran view (“in, with, and under”) refers to the real presence of Christ’s body and blood, but the word “consubstantiation” is not used by Lutherans. So there are four views.

Further, while the theology of the footnote authors/publisher is expected to show, evenhandedness would have done better in Luke 22:19-20 (p. 1755). The footnote only gives the “symbolic” view (“using the bread and cup as symbols of his body and blood”), but with no reference to the Matthew/Mark passages for alternative views. A simple note could have been included: “For further discussion see parallel passages (p. 1633, 1686)."

2. Justification: In Romans 3:22 NLT (p. 1897) has: “We are made right with God by placing our faith in Jesus Christ.” I have always opposed such a translation, because it makes faith as the active agent rather than the passive receptor, contrary to the emphasis in the Greek. This rendering changes the emphasis from the Greek, which is on the righteousness of God. Interestingly the footnote gets it right, “the way God puts people in a right relationship.”

The wealth of information contained in the character and theme inserts provides value for the student. However, because they take so much space I found that they were actually hindering my study. I would have preferred to have a companion booklet with all the character and theme inserts (separate sections for each). This would have allowed the additional space to be used for both cross references and for more footnotes. A study Bible needs to focus on tools that help study the text, not be a systematic theological resource.

One further surprise concerns the Ephesians study helps. There are many good statements that summarize the theme and aspects of the letter. But I found no hint about the importance of the phrase “in Christ” (or equivalents: “in him”); these occur 37 times in the short letter. Yet the footnote for Eph. 1:1 (p. 1998) notes the letter has “frequent emphasis on “the will of God” (which occurs only 6 times total!). In contrast, “in Christ/in him” occurs 13 times in chapter 1 alone. This seems like an oversight that should be rectified for the next edition.

Conclusion

Any Study Bible that provides a service for understanding God’s Word is worth considering. So, how does this stack up against other Study Bibles I have and use? The layout, maps, timelines, etc. are some of the best I have seen. Will I use this Study Bible? Not as my primary one, but I frequently examine it to see how both the NLT renders the original language text and to compare footnotes and study aids with other sources.

The Lord’s Prayer

2008-11-28T16:19:00.008-06:00

The first liturgical text I will examine is the Lord’s Prayer, found in variant forms in Matthew 6 and Luke 11. Probably along with Psalm 23 no text of the Bible is more well known. This is great, but it also raises concern when looking at translations to flow within the liturgy. Liturgically, the Lord’s Prayer is used in every worship service; for communion services, it occurs within the “Service of the Sacrament” immediately following the Sanctus (Lutheran Service Book [LSB], p. 195-196), and for non-communion services at the end of the Prayer for the Church (LSB, p. 193/196).

It appears that the liturgical development of the Lord’s Prayer became a synthesis of the two accounts in Matthew and Luke. For instance, in Matthew the text reads, οφειληματα, “debts” but in Luke the text reads αμαρτιας, “sins” or sometimes “trespasses.”

Of course, the primary textual issue concerns whether the ending is in fact part of the original text (“For Thine is the kingdom and the power and the glory forever and ever. “). For this study, I will not pursue that point, except to note that the evidence suggests that the ending was not original to the texts in Matthew/Luke, but became canonical because of its incorporation into the liturgy as such. Interestingly, within Lutheran liturgy, there is recognition of the difference between the ending and the rest of the prayer in the “Service of the Sacrament”, in which the pastor prays/chants the prayer itself, and the congregation responds/chants with the last line as an appropriate doxological response. Musically, theologically, and emotionally a very powerful combination! For me this is the most significant musical memory of the entire liturgy from 50+ years ago.

The first rendering is from the traditional liturgy as (LSB, pp. 196), which follows the KJV.

Liturgy
Our Father who art in heaven, hallowed be Thy name, Thy kingdom come, Thy will be done, on earth as it is in heaven; give us this day our daily bread; and forgive us our trespasses as we forgive those who trespass against us; and lead us not into temptation; but deliver us from evil.
For Thine is the kingdom and the power and the glory forever and ever. Amen.

Matthew 6:9-13

NKJV

Our Father in heaven,
Hallowed be Your name.
Your kingdom come.
Your will be done
On earth as it is in heaven.
Give us this day our daily bread.
And forgive us our debts,
As we forgive our debtors.
And do not lead us into temptation,
But deliver us from the evil one.
For Yours is the kingdom and the power and the glory forever. Amen.

ESV

“Our Father in heaven,

hallowed be your name.

Your kingdom come,

your will be done,

on earth as it is in heaven.

Give us this day our daily bread,

and forgive us our debts,

as we also have forgiven our debtors.

And lead us not into temptation,

but deliver us from evil.

NIV

“‘Our Father in heaven,

hallowed be your name,

your kingdom come,

your will be done

on earth as it is in heaven.

Give us today our daily bread.

Forgive us our debts,

as we also have forgiven our debtors.

And lead us not into temptation,

but deliver us from the evil one.

”
NLT

Our Father in heaven,

may your name be kept holy.

May your Kingdom come soon.

May your will be done on earth,

as it is in heaven.

Give us today the food we need,

and forgive us our sins,

as we have forgiven those who sin against us.

And don’t let us yield to temptation,

but rescue us from the evil one.

CEV

Our Father in heaven,

help us to honor

your name.

Come and set up

your kingdom,

so that everyone on earth

will obey you,

as you are obeyed

in heaven.

Give us our food for today.

Forgive us for doing wrong,

as we forgive others.

Keep us from being tempted

and protect us from evil.

Our Father in heaven,

let your name be kept holy.

Let your kingdom come.

Let your will be done on earth

as it is done in heaven.

Give us our daily bread today.

Forgive us as we forgive others.

Don’t allow us to be tempted.

Instead, rescue us from the evil one.

Apart from the “understandability” of the words, I am focusing on the use of this within the context of liturgy. I think that God’s Word is the easiest to understand in contemporary English, although NLT and CEV would be second. Obviously, the NKJV most closely reflects the KJV and liturgical text. In the case of the Lord’s Prayer, however, there is another factor to keep in mind, the synthesis of two different texts. So a proposal to the Lord’s Prayer to modernize it would go like this:

Liturgy Our Father who is in heaven, hallowed be Your name, Your kingdom come, Your will be done, on earth as it is in heaven; give us this day our daily bread; and forgive us our trespasses as we forgive those who trespass against us; and lead us not into temptation; but deliver us from evil.
For Yours is the kingdom and the power and the glory forever and ever. Amen.

Notice that this involves changing only five words, but retaining the cadence of the original liturgical text. This means that those who learned the traditional wording and those who used the “modernized” text can speak it together without an interruption or disturbance. I have experimented with this, having ½ of the congregation speaking the traditional words and the other ½ of the congregation speak the modernized text (then we switched sides). They were pleasantly surprised that it worked so well and they appreciated that either would be acceptable.

This might be a help for those who look for a translation that will engage everyone in the memory of Scripture texts, especially those who learned using the KJV. I found that when getting the congregation to memorize together, the NKJV worked the best.

Liturgical Translation - Cadence and Psalm 136

2008-11-26T13:05:00.006-06:00

Psalm 136 Refrain

As a beginning point for liturgical use of Scripture, I begin with cadence/rhythm of language. Specifically I explore how English can provide an appropriate spoken cadence, while still doing justice to the Hebrew.

Derek Kidner offered these words at the beginning of Psalm 136. “Our versions of this psalm are mostly cumbersome: they lack the swiftness which should rid its repetitions of their tedium. The six Hebrew syllables of the response have their happiest equivalent in the Gelineau version of Psalm 118:1 (117:1 in Gelineau’s numbering): ‘for his love has no end.’”[1] I have included several translations of that refrain with the number of syllables in parentheses.

KJV for his mercy endureth for ever. (10)

For his lovingkindness endureth for ever. (12)

NASU For His lovingkindness is everlasting. (11)

NKJV For His mercy endures forever. (9)

ESV for his steadfast love endures forever. (10)

WEB for his loving kindness endures forever. (11)

NIV His love endures forever. (7)

TNIV His love endures forever. (7)

NIrV His faithful love continues forever. (10)

NLT His faithful love endures forever. (9)

CEV God’s love never fails. (5)

NCV His love continues forever. (8)

HCSB His love is eternal. (6)

NJB for his faithful love endures for ever. (10)

GW because his mercy endures forever. (10)

AAT/Beck His mercy endures forever! (8)

NJP His steadfast love is eternal. (8)

Obviously, one concern is how to translate הסד, ranging from “love” (1) to “lovingkindness” (4). As Kidner notes, if the context of the Psalms are noted, then the concept of “covenant faithfulness” can still come through in the translation “love.” A second problem concerns whether the Hebrew supports the idea of “endures” or is better rendered with the implied “is”; which is Kidner’s choice. finally how do we translate לעולמ as “forever” or “eternal” or “everlasting,” which adds 3 or 4 syllables. Also, do we translate the conjunctions כי and לֹ, and if so, how? For those that translate כי, it is either “for” or “because”; about half of these translations leave it untranslated. Yet it seems necessary within the context of antiphonal reading.

My concern isn’t as much on the theological choices in each case (there is a definite need for that!), but rather how does this affect the oral cadence of the choices. In order to evaluate each, I had to speak them out loud several times to see whether the cadence was consistent and sustainable. The CEV is shortest in terms of syllables, but the possessive “God’s love” seems almost awkward in such a short sentence, especially after a few repetitions. The more formal equivalent (word-for-word) translations include the conjunction “for,” which is needed and seems appropriate. On the other hand, the desire to expand on הסד also increases the length of the response, which seems contrary to the sense of the Hebrew six-syllable structure.

For those translations remaining, NIV/TNIV have a good sound, but lack the conjunction, which loses something of the connection of the response to the preceding statements. Also, both use “endures” (as do most of the translations), rather than “is.” Surprisingly, HCSB provides the same six-syllable structure of the Hebrew “ His love is eternal.” The one draw back is that the first three words are monosyllabic, whereas the last word is trisyllabic. This means that the syllable count is correct, but is a little jarring to the oral sense of the response. It appears that Kidner’s approval of Gelineau is the best, “for his love has no end.” In this case, the six-syllable structure is maintained, and each word is monosyllabic.

Now, obviously not every passage in English will be able to sustain the same syllable count as the Hebrew. But in the case of an oral response, there is something to be said for the terseness of this translation. As a suggestion, perhaps the reader can experiment with a group of people. Use three or four of the translations (each with a different syllable count, i.e. don’t use NIV and TNIV, or KJV and ESV) and antiphonal speak 6-8 verses. Then try using Gelineau’s translation. See what impact it has on the group. Notice whether the interest flags with the longer response line.

As we explore liturgical use of translations, we can see the importance of oral cadence in that process.

[1] Derek Kidner, Psalms 73–150: A Commentary, Tyndale Old Testament Commentary, edited by D. J. Wiseman, Downer’s Grove, IL: Inter-Varsity Press, 1975, p. 457.

Update ... of sorts

2008-10-21T18:31:00.002-05:00

A ministry focused 21 day trip (3,400 miles, 10 congregations), and now I am suffering with severe head cold and chest congestion.

Needless to say, I have not had much time for posting. I hope to begin again next week.

NLT Study Bible - Review 1

2008-09-04T19:43:00.002-05:00

I want to thank Laura Bartlett and Mark Taylor for sending me a review copy of the NLT Study Bible (NLTSB). My review will actually take several posts. This first post will look at the physical aspects of the book, typography, arrangement, layout, etc. Later posts will look in detail at the content in the study notes and reference tools. At this early stage I am impressed with what the NLTSB offers students of the Bible.

1. Physical Characteristics

Overall, I am impressed with the physical setup of NLTSB. The size of NLTSB clearly indicates it is a study Bible, and so it will not be one to carry around. That is to be expected; I compared it to a regular on my shelf, the Concordia Self-Study Bible (CSSB), which is identical in size and weight. The binding seems to be good for this size book, but it will remain to be seen how well it holds up under regular use.

The font choices are pleasing. Sometimes in study Bibles the text size is too small for both the Scripture text and the footnotes because the editors want to cram so much in a limited space. Not so with NLTSB, which appears to use a heavier weight of the fonts (than CSSB) which makes both sets of texts readable even at the smaller size. The negative of such a choice is that there is bleed-through from the other side of the page (note intro page to Joshua, p. 372), but no more so than CSSB. For my use I prefer what NLTSB has done with the font choices. I like that the Scripture text is serif, and the study notes are sans serif which makes both readable but distinguishable. Well done!

Normally I prefer a single-column for Scripture text, but in a study Bible the two column format works well. For the introductory articles (NLT, Old Testament, New testament) NLTSB uses three columns, which I do not like. I think the two-column option is better use of space and for readability.

The placement of the cross-references, on the center binding, left something to be desired. I tend to like them on the outside of the page but then that relegates the Scripture text to an inner portion near the binding. There probably is not an easy usable system for those.

2. Front Matter

The Table of Contents is good, font choice and size. But I found it a little disconcerting that a little is left at the top of the next page. I would have preferred to have the Intro material (10 lines below word Contents) as one line, and then used the extra space to give the entire Old Testament and New Testament items. The introduction to the NLTSB is excellent, but can only be appreciated when actually looking at the portions in the study Bible. How to Study the Bible with the NLT Study Bible provides a quick introduction to study techniques, all very helpful for new students.

The NLTSB Master Timeline is excellent, giving all significant events from 4,000 BC to AD 330. Including the post New Testament era is perhaps the best study help for students, new and old. Too often we lose sight of the connection between the New Testament and the Early Church. This timeline bridges the gap nicely. Well done! The Overview Maps are a good idea, but with only two, they are too selective in time to be good overview maps - what names are to be used? Given the constraints, this is probably as good as can be expected. See my other very favorable comments about Maps in NLTSB.

It was nice to see the Contributors listed right after the Study Bible segments. Then when the NLT is introduced, the translators are listed immediately following. Good approach for both. One surprise, but very welcome feature, was the table noting Ancient Texts and Archaeology (pp. 8-10). It is especially helpful because it includes dates, sources, and Old Testament parallels. This will prove beneficial for longer term study and reference. Certainly the Old Testament has the most to gain by such tools, but it was surprising that a similar table was not included for the New Testament.

3. Study Features

The NLT Study Bible Features Guide (pp. A8-A9) provide a helpful introduction to each of the features mentioned. However, the actual pages in the study Bible are better than this overview shows. I had seen the features online, and in the seminar, but they do not do justice until you actually open the study Bible to a Book Introduction. The physical layout is superb. The map is well placed and is the right size with corresponding caption that gives map references to place names in the current book under study. The Timeline on the far-right column provides the appropriate information to place everything in historical context. The barebones Outline offers another aid in gathering information quick. Setting and Summary round out the typical first glance (two-page spread) of the book, with some books requiring more information in each, which pushes these to the next (i.e. Jeremiah, pp. 1204-5). This two-page introduction for the first encounter with a book is excellent, far better than the samples and demos indicated. For someone new to the book, this provides significant detail in a compact way.

The other book introductory material fills gaps in the first two-page view. Author, Date, and Other Historical Issues and Meaning and Message are typical of all study Bibles, so I would have expected such. They seem well placed and sufficiently abbreviated so as not to overwhelm the student. But the other three features that set this study Bible apart are the Chronology Articles, Epigraphs, and Further Reading. The Chronology Articles (i.e.2 Kings p. 649) are extremely helpful in the lesser known historical books (among many lay students). Even for experienced students of the Word, a simple refresher on the chronology is a welcome treat. When I first learned that there would be epigraphs I almost cringed because unless great care is taken, these often become nothing more than worked over devotional mush. So far in my use of the NLTSB I have found the Epigraphs to be high quality, insightful, and theologically significant. Well done to the editors for choosing appropriate quotes!

Further Reading is another fine addition for a study Bible. Because of its abbreviated nature, however, Further Reading is very selective. This can lead in several directions, the most recent commentaries/studies, only ancient commentaries, or obscure authors. NLTSB settled for the most recent commentaries, and of those, the editors chose solid works. Nevertheless it would have been nice to see solid works that have stood the test of time (i.e. Luther’s 8-vol. Work on Genesis, Chrysostom, etc.). Alas, NLTSB cannot contain everything. But at least those referenced works can point the student to even further reading beyond Further Reading.

Theme Notes, Person Profiles, and Cross-reference Systems are standard fair for study Bibles. NLTSB does a workable job, except I was disappointed in the number of cross-references. I expected to see many more. The CSSB offers significantly more references. For a student, cross-references can be the most valuable tool for long term, in depth study; granted, a complete/exhaustive concordance will fill that need. But the NLTSB seems to be inadequate at this point. Note: I am not referring to whether the actual cross-references are good choices, only on the lack of extensive cross-references.

4. After Matters

The NLTSB Reading Plan follows many study Bibles, but with one welcome twist. The introductory matter for each book is included as a separate reading item. This helps in reading in an informed way, and as a refresher for the next time through the reading plan. The only caution is for everyone to realize that the introductory material is not Bible Reading Plan, but a Study Bible Reading Plan, subtle, but important distinction.

Dictionary and Index of Hebrew and Greek Word Studies (pp. 2215-2226) offers a good starting point for investigating the original language texts. There are approximately 200 words that are annotated in this section. Again, I am not commenting on the content, but the presence of this tool. Especially helpful for new students are the guidelines and cautions about fallacies when studying the Bible (pp. 2215-2216). These words are then linked to Strong’s Numbers for reference to more advanced study. Also, in the cross-references in the Biblical text, each of these is noted and then linked to the next (major) occurrence of the word in the chain. A fine tool that could lead to further in depth study.

The Subject Index is helpful because it includes the reference tools in the lists with a two level division (sub divisions of each major word). The reference provides both the Biblical text and the page number. It is very helpful to have the PROFILE identified in the lists, for easy refreshing of memory on a person. Likewise, map references are included that avoids another index, the Map Index, found in many study Bibles.

The NLT Dictionary/Concordance blends two tools into a serviceable reference for someone wanting a summary view of the word. Again, the references are not extensive, but sufficient to get a sense of how it used in various contexts. After each word (non-people, non-place names) the words are identified according to English usage, noun, verb, adjective, adverb. For more advanced students this should not be necessary, although I found seminary students 25 years ago who couldn’t identify parts of speech, but for new students, this is another minor, but helpful aid in studying the Bible.

5. Maps and Timelines

For my use and preparation for classes, maps and timelines are critical. Maps can make or break a study Bible. I was pleasantly surprised by the maps in NLTSB, both the color maps at the end and the black and white maps throughout the text. I realize that the maps were made for the NLT1 and revised for NLTse, but it still impacts how they are used in this study Bible.
Color maps present some unique challenges that few Bible publishers get right. NLTSB offers the best color maps I have seen. The color combinations are not so overwhelming to the eye, and they do not overpower the text. The font choices for the maps is ideal because they are clear and readable even at a quick glance. The only minor exception is the blue font against a green or dark brown background (i.e. Jabbok River on map 1). The “direction of View” inset at the top of most maps is very helpful especially when the map itself shows only a portion of a larger area of interest. These are some of the most readable and usable maps I have encountered. Well-done.

The black and white maps maintain a readable format, thus being useful for glances in reference. I think it is very positive to have a map at the beginning of every book with a historical background. Another positive feature of these book maps is the references to places in the text. Again, well-done!

The timelines throughout the NLTSB make this another strong feature in a study Bible. I particularly like that the timeline ultimately extends to the Council of Nicea (p. 2203). This gives an excellent framework to put the New Testament authors and events as well as the Apostolic Fathers and Early Church Fathers. Most study Bibles ignore the importance of this feature; I am happy to see what NLTSB provides in this.

6. Conclusion - so far

Overall, this is the best study Bible I have used in terms of layout, design, and usefulness. From the standpoint of these features alone, this study Bible ranks as one of the best study Bibles I have ever used. Even the paucity of cross-references, while regrettable, does not detract from this conclusion. Granted, I have not yet begun an evaluation of the content of these tools, but first impressions have me recommending the study Bible as a valuable tool for learning and growing in the understanding of the Word of God. Thus, while I highly recommend the NLTSB from a design/layout perspective, this does not reflect any final evaluation and recommendation of the Study Bible.

If I have misunderstood some feature or characteristic or overlooked something, I would appreciate any feedback so I can update this.

The approach and features of the NLTSB reflect careful thought and planning on the part of the Study Bible team. They demonstrate concern for the average Bible reader who wants to know more, but does not know how to do that. They definitely have improved many features from previous study Bibles. Well done!

Rich Shields

President, American Lutheran Theological Seminary (AALC)

How do I teach Bible study?

2008-08-06T10:32:00.002-05:00

I have found that many who think they know a lot about the Bible really do not know how to study it; they know "catechism" answers or Sunday School answers: "I don't know but the answer must be Jesus, grace, or heaven" - but they don't know how to wrestle with the text. They want someone to give them the answer.

To move people beyond that shallow approach I use a method similar to what my NT Professor, Robert Hoerber, used in his classes at Concordia Seminary, St. Louis. He took us through the Biblical material using leading questions to get us into the text itself. Such Bible study encourages regular use of the Bible, rather than relying on a study book. I have outlined an initial Bible study curriculum for a congregation that builds on that approach.

I start with a "Basics of the Christian Faith" class following the outline of Luther's Catechism; this Bible study usually takes 20-26 weeks depending on class discussion - and I allow any question. The handouts list only Bible verses, so that we are forced to look up the Biblical text, which we then discuss. That process does two things: 1) it gets them familiar with the Bible and 2) it gives them confidence in finding passages. Many of the people who have gone through this course have no Christian background and do not even know why there are large numbers (chapters) and the raised numbers (verses) in the text.

Then, as a follow-on to the Basics class, I developed a 12 week course, "How to Study and Understand the Bible". The basic idea is to cover proper principles of interpretation. An excellent additional resource is the book by David Kuske (see Resources at the end). Again, my study primarily uses an outline form with Biblical references only. I introduce the students to aids to Bible study, such as concordances, atlases, word studies, etc.

These two courses are followed by two Bible studies I wrote (back in 1991 based on LifeLight model) that complement one another and build upon the knowledge of the previous two: "Old Testament Survey" (covering ~60% of the Old Testament) and "New Testament Survey" (covering most of the New Testament). Each Bible study is a 12 week course, ~40 pages in length. The study pages have Bible references for daily readings and questions related to those texts - nothing else. Prior to the class meeting each participant reads the assigned Biblical texts and answers three pages of questions for the week. They have to read the text in order to answer the questions; there are no short cuts. This type of Bible study is very intense because there are Biblical readings/questions everyday. These two survey classes give them the sense of the themes, unity, theology, and direction of God's revelation (and both are very Christo-centric studies!). Added benefits are that they develop confidence in their own ability to participate fully in Bible study, and that they develop a regular Bible study time in their daily lives.

These four courses form the foundation for more detailed Bible study, specifically concentrating on individual books of the Bible.

When we study the actual books of the Bible, I seldom use a handout, unless there is a specific need (for instance, a table form that the people fill out for the churches in Revelation 2-3 or the plagues in Exodus 6-10). That is, we use the text and work through it. My own study notes range anywhere from 75 pages single spaced for a smaller book like Ephesians to 100-200 pages for Genesis, Exodus, Psalms, Matthew, John, Romans, Revelation...

Again, I allow any kind of question, if it's related to the text in some way, which causes the people to think through the text and its meaning, and ultimately its application. If they don't ask questions, I do! But I don't always answer right away. I will typically respond with "How would we go about finding the answer?" - not referring to the location in the Bible, but the method of study (cross-references, concordance, dictionary, atlas, etc.). Then we work through it. Such Bible study encourages personal study and growth.

So my goal for Bible study is two-fold: 1) force everyone into the text itself, and 2) question them, so that they begin to use the tools, or point to the tools that will aid them in understanding the text.

Additional Resources:

Reading the New Testament for Understanding, Robert Hoerber (CPH)
Biblical Interpretation: The Only Right Way by David Kuske (NPH)
LifeLight Series (CPH)
Teaching Bible Classes: A Top Priority by Eldor Haake
Reading the Bible with Understanding by Lane Burgland (CPH)

Does Doctrine Matter?

2008-08-05T19:09:00.002-05:00

Francis Pieper offered some guidelines to examine doctrine (teachings of the Bible), Christian Dogmatics. The Fundamental Doctrines distinguish Christians from non-Christians. Secondary Doctrines flow from the Fundamental Doctrines,a nd distinguish one Christian group from another.

Fundamental Doctrines (essential to faith)

A person is saved by God’s grace alone, by what Christ has done alone, and is received by faith alone. Therefore, saving faith includes:

1. Knowledge of sin and the consequences (eternal damnation)
2. Knowledge of the Person of Christ (true God and true Man)
3. Knowledge of the Work of Christ (redemption)
4. Faith in the Word of Christ (faith accepts the forgiveness of sins offered by the Word)
5. Acceptance of the bodily resurrection of the dead and eternal life
6. Belief in the Triune God as revealed in the Bible

Secondary Doctrines (supporting faith)

The secondary doctrines are important. Denial of these can lead to serious problems with the fundamental doctrines. Often there is a felicitous inconsistency, that is, someone believes in a wrong teaching regarding these secondary doctrines but still has faith in God’s grace through Christ. Secondary doctrines include:

1. Baptism
2. Lord’s Supper
3. Communication of Attributes (divine and human in the Person of Christ)

Non-fundamental doctrines (serving faith)

These Scriptural truths are neither the foundation of faith nor the object of faith, but these are doctrines which should and do concern the Christian. Denial of these non-fundamental doctrines may endanger faith. Non-fundamental doctrines include:

1. End times theology
2. Angels
3. Pastors (only men may serve)

Open Questions

Scripture leaves many issues untouched. Therefore, we cannot elevate a statement to doctrine unless Scripture clearly addresses the issue. Open questions include:

1. How did sin originate?
2. How is the soul created?
3. Crux Theologorum (why are some saved and not others)
4. Worship practices (as long as they do not contradict nor detract from established doctrines)
5. Role of women in the church (i.e. Voters’ assembly)

Some good food for thought. Sometimes, we find ourselves caught up in some of the non-Fundamental Doctrines, when we really need to focus on the Fundamental Doctrines.

Strengthening Pastors

2008-08-01T19:33:00.006-05:00

Wow, nine months since the last post. Much has happened. I no longer work at Sprint; I have been full time working for the AALC National office in a variety of roles. Most of my time has been spent strengthening pastors and providing leadership training for them. It is exciting, challenging, and rewarding.

Strengthening pastors .... focuses on helping them grow in their knowledge of God's Word and grow in the grace of our Lord Jesus Christ (2 Peter 3:18). Thus, I exhort them in reading and studying that Word at five levels:

1. Personal reading: It is amazing how often pastoral pressure leads to ignoring this particular intake of God's Word. Personal reading and study is not meant to be sermon prep time, nor Bible study prep. Rather, the goal is to routinely (daily) ground oneself in the Word of God, being under the influence of God’s personal Word to each of us to shape, mold, guide, form, and inform us.

2. Reading with Wife: This is entirely different than the first because we are reading orally, which is necessarily slower. This means that each has to sacrifice the pace of reading for the sake of the other person. But the benefit of doing so is well worth the time.

3. Pastoral Bible Study: Here the pastor studies the texts, preferably in the original language texts, also examining translations, and historical commentaries on how this Word has been understood in previous generations. But this also involves working with other pastors who can share insights, and who can encourage and support one another in this vital task.

4. Bible Study: Here the focus is on Bible study with others within the congregation. Here the pastor has significant influence on many others in their spiritual lives. The pastor grows by reading, studying, and reflecting on the texts - long before the class ever takes place. But the pastor can benefit from class participation learning how each is perceiving the text, how it can be applied to daily living.

5. Liturgical Use: The regular pericope readings offer great opportunities to incorporate the liturgical life with the worship life of the congregation.

So the challenge for pastors is to grow in consistency in each of these areas. As God works through that Word, pastors grow in the grace and knowledge of Christ. May God bless all our pastors as they do so.

"All people" in Joel 2:28

2007-11-18T13:33:00.000-06:00

Interesting discussion in Bible class this morning about the end times (more specifically, “in the last days”). I directed the class to Acts 2:16ff for the New Testament perspective on that phrase, relating to Joel’s prophecy.

But I went back this afternoon and was studying the Joel passage checking to see how the NET translated the passage. What struck me was the translation of 2:28 “After all of this
I will pour out my Spirit on all kinds of people” rather than the more traditional “on all people”. The footnote reflects a Calvinist thought, so now I am looking at other translations to see how they handle it.

Book Review: Pastoral Care Under the Cross

2007-08-21T21:48:00.000-05:00

Pastoral Care Under the Cross: God in the Midst of Suffering
Richard C. Eyer,
Concordia Publishing House, 1994

Twenty-five years ago pastoral care seemed indistinguishable from counseling in seminary training and in much practice. I felt inadequate in the counseling role; I wish there had been this kind of resource during my seminary years. In fact, all Lutheran congregations and pastors could have greatly benefited from this book by Richard Eye. At the time of writing Eyer had served as chaplain for 20 years, and the book reveals both his theological understanding of pastoral care and his practical application of that understanding. By doing so, he avoids writing that has that “dated” feeling, which permeates most “practical” books. Thus, the application of the book is not confined to a decade of experiences, but spans the experience of the Church, regardless of era. His writing style is fresh and simple, but never simplistic.

The structure of the book is both useful and theologically significant. The first part has four chapters that focus on the context of pastoral care, the second part has seven chapters in which he applies the truths of the first part to specific pastoral situations. He begins each chapter with a poem that he has written at various times during his chaplaincy, poems that are specific to the content of that particular chapter. I have never been a big fan of poetry, but a few of his poems struck me in the heart, not the brain, which I believe is what he intended. His typical pattern is to provide a key insight for the chapter, then mix practical examples and theology into a interlocking pattern for advancing his theme - he is very effective in doing so.

Eyer presents the over-arching theme of “the theology of the cross,” not in the sense of a dogmatic treatise, but rather as the foundation which informs and guides both parts of the presentation. Under this umbrella of the theology of the cross, Eyer offers insightful statements that set apart his book from most “pastor as counselor” writings.

Pastoral care has been understood traditionally to be the uninvited spiritual nurturing of those suffering some kind of helplessness and loss of control over life. It is modeled after God's care of us following Eden… But this Biblical notion of the cure of souls and the spiritual care of others is a far cry from popular ideas of what today can only be called secular spiritual care (page 13).

In this introductory paragraph, Eyer sets forth that which is right and true of pastoral care and the dangers which intrude upon the pastor in fulfilling his responsibilities. In distinguishing pastoral care from psychology, Eyer writes: “Pastoral care is unique. It does not derive its substance from the culture nor its legitimacy from the medical profession” (page 23). In the Epilog, he reaches back to his original definition of pastoral care and amplifies it: “The uninvited aspect emphasizes the pastor's initiative rather than the sufferer's in addressing suffering. The pastor has an invitation from God, if not from the patient” (page 148). He could not have stated more clearly the distinctive calling that the pastor has in the midst of suffering.

Eyer declares that the cross is the paradigm for pastoral care. “The premise … is that pastoral care consists not in removing someone's suffering but in helping the sufferer learn to interpret his or her sufferings in the light of the cross” (p. 24). Not only is that a crucial insight for his thesis, but it relieves a burden for the pastor, a burden that is sometimes placed by congregational expectations or even by conscience. This also helps the pastor move away from being “just another care giver” like the doctor, nurse, or psychiatrist. By doing so, Eyer shifts the focus of pastoral care to the theology of the cross rather than the theology of glory. The tremendous societal pressure to “heal the disease” causes even Christians to succumb to the temptation to get healing wherever - if not from the doctor or psychiatrist or pills, then at least from the pastor. Eyer writes, “If pastoral care consists not in doing something to remove suffering but in interpreting suffering in the light of the cross, then we must begin with what God chooses to reveal, not with what people want God to reveal.” If not reconsidered this way, many end up with this amusing, yet tragic state in which they do not justify themselves but demand that God justify himself concerning this suffering. As he shows, the question has to shift from “Why is God doing this?” to “Where is God in my suffering?” This provides the link between the suffering of this one, to the suffering The One, namely Christ.

Eyer then moves to a critical, often neglected or ignored topic, the pastor who gives pastoral care. That is, the spiritual state of the pastoral care giver is critical and must be addressed honestly in light of the theology of the cross. This is not a matter of baring our pastoral souls, which is really self-centered, but a matter of self awareness of our own needs, dependencies, vulnerabilities, and blind spots. The sense of helplessness that we as pastors experience in our pastoral is not something to be avoided, but recognized, even though “feeling helpless never feels good” (p. 36). Note the contrast in theologies: “To take charge is to succumb to the temptation to espouse the theology of glory, whereas a willingness to feel helpless in the face of suffering may be called faithful” (p. 36). Eyer urges Christians to examine their psychological makeup. But he warns, “Christians look inwardly, with the aim of repentance over what they may find there; whereas pop psychology invites us to look inwardly only to indulge and accept whatever is found there” (p. 37). The key according to Eyer is for us to understand where we are weak and what motivates us. Then as the theology of the cross applies to us in our weaknesses, we can model for our parishioners how to care for themselves spiritually, characterized by grace and faithfulness. That can seem monumental, but only if we are looking to ourselves for the answers, strength, and encouragement. And finally pastors are challenged to set the priorities of life: wife first, children next, and then parishioners. An emergency can rightly alter the priority, but we need to return to the above priorities as soon as possible. Behind all this looms the concern for the pastor's spiritual growth. How often have pastors fallen into the “professional” trap of reading the Bible for a sermon, a Bible study, a visitation rather than for personal growth? Truly 2 Peter 3:17-18 applies to all Christians, including or especially pastors.

On the basis of this personal, pastoral evaluation and assessment, Eyer explores the reality of suffering and sickness in light of the cross. He makes two critical distinctions. First, for understanding pastoral care, pain and suffering are not the same thing. “Pain can be defined as a greater or lesser degree of physical comfort…. Suffering can be defined as the existential anxiety, fear, worry, or hopelessness that may or may not accompany pain. Suffering is a reaction to pain” (p. 44). In an age that is dominated by the need to control pain, we also live in a world that cannot seem to deal with suffering. Eyer notes, “opportunity to provide spiritual care to those who are suffering is greater than ever, and for pastors it can be an important aspect of pastoral care” (p. 44). For contemporary Christians the shift is evident in the question asked in the midst of pain; today the question is “Why am I suffering?” whereas in ages past the question was “What shall my response be to God in the midst of it?” Because the world encourages a fragmented view of the physical and spiritual, leading to life without meaning or coherence, the key for pastoral care consists in reuniting the physical and spiritual, not by forcing this upon the person, but allowing the person discover this unity for himself or herself.

Second, theodicy and theology of the cross are distinct. “Theodicy is the attempt to justify the ways of God to a suffering world” (p. 46). This theme exploited by Harold Kushner (Why Bad Things Happen to Good People) obscures the real need, namely for the suffering person to be justified before God, by God. Kushner's view influenced Christian theodicy, which reasons:

* “God is just testing you to see if you will remain faithful.”

* “God is punishing you for what you have done.”

* “God is trying to teach you something.”

* “God has a plan for you, and this is part of it.”

Pastoral care does not follow the path of theodicy, for “who can know the mind of God?” (1 Cor. 2:16). The pastor can be most effective when realizing that “interpretation of suffering is better made by the sufferer than by another person, and retrospectively rather than prospectively” (p. 47). I think this approach challenges the pastor to focus on faithfulness during suffering. Can we do that? According to the theology of the cross, we can, and must, follow this course.

In light of the popularity of the “health, wealth Gospel” movements of today Eyer provides a Biblical response showing the connection between faith, healing, and the cross. Faith does not deny nor ignore the need for medicine and doctors. At the same time faith cannot not be a “last resort, since everything else has failed,” nor “it can't hurt” kind of approach. Nor is faith twisting God's arm to conform to our desires. Such statements ignore the connection between the physical and the spiritual, and the connections that God had established. And yet, as we can all attest, not everyone is healed when we pray for such healing. Not even in Jesus' earthly ministry were all healed. As Eyer sets the perspective in eschatological context: “God sprinkles gracious 'drops of healing' from the heavens that fall on the just and unjust alike. Some are touched and healed, others are not; but all who experience or witness the healing of one's many ills are given a hint of things to come in Christ” (p. 55). Sickness is related to sin and forgiveness of sins, but not as many think. “The connection between sickness, sin, and the need for forgiveness of sins is ultimately deeper than particular sins” (p.57). Finally Eyer connects faith, healing and the cross, “Faith is always an open receptacle, not the power line to control a heavenly computer” (p. 59).

In part 2 of the book, Eyer then applies the key understandings of the first four chapters to specific ministry opportunities. Each of these present the pastor with unique challenges to not shirk from the requirements of pastoral care, despite what the world or even the “organized church” proclaims. These circumstances reflect the “valley of the shadow of death,” and become the tempering fire in which to apply the theology of the cross.

* The Elderly
* AIDS
* Dying
* Mourners
* Mental Illness
* Depression
* Medical Ethics

Particularly helpful are his insights into the role of the pastor in ethical decision-making. The pastor serves as advocate, clarifier, communicator, and truth-sayer; this allows the pastor to function as pastor and to be a spokesman for God in the midst of circumstances and ethics that are shaped by a God-less world. Thus, the pastor is not just another member of the healing team but a vital voice for the patient, the family, and the team.

In light of this book, I was taken back, surprised, illuminated, and challenged by what Eyer wrote. At times pastoral care is given short shrift in pastoral training and continuing education, often being transformed into a cheap form of counseling. Many of the hard knocks I learned about pastoral care could have been avoided, had I had access to a resource such as this book. Eyer clearly and coherently summarizes the key point of this book:

What makes the theology of the cross absolutely essential in pastoral care is the danger each person faces who attempts to take matters of suffering and helplessness into his own hands and out of the hands of God…. Pastoral care… focuses not on the removal of suffering but on bearing one another's burdens and pointing the sufferer to the cross (p. 149)

Book Review by Rev. R. Shields, August 2007

Convention Results

2007-07-18T19:54:00.000-05:00

The AALC had its National Convention in June. I was privileged to be the Bible teacher for the convention. I explored the topic of making known God's love and the implications of that for us as Christians.

Luke 15:1-10 Knowing the Father's Heart
Luke 15:11-32 Demonstrating the Father's Heart
Luke 7:36-50 Knowing Those in Need
Luke 24:44-49 Revealing the Father's Heart

The Convention brought two very positive results:

Election of the Rev. Frank Hays as Presiding Pastor, a retired Navy chaplain.
Approved resolution for altar and pulpit fellowship with the LCMS.

Both signal a bright future to the AALC, endorsing our commitment to confessing the Christian faith as Lutherans and committing ourselves to missions focus in all congregations.

The "Day" and time

2007-05-01T22:05:00.000-05:00

How easily time slips by! In the two months since my last post time and energy demands have increased greatly. There seems to be a break in the demands, so I hope to get back to the series on technical terms in original language texts and correspondingly in translations. However, given the time demands, I may shorten the studies considerably.

I remember as a young child that a day was a long time, and a year? That was beyond imagination for how long that was. Now, a day disappears before I can turn around, or so it seems. In reality, as a six year old, a year was 1/6 of my life. But now, a year is... well, about 1/60 of my life.

In light of the eschatological focus of the "Day of the Lord" (previous post) I have begun to observe the truth of how "soon" Jesus' return will be. This has personal application as well. According to the Psalmist our time on earth is "fleeting". Thus, I come face-to-face with my legacy as a person of God. How will I spend my "time"? Will it be meeting deadlines that others impose? Will it be ordered by my God? Will I have time to do all I want... or better, need to do?

So, I am taking time to sort out time and my use of, or waste, of time. Sometimes it isn't pretty, but that shouldn't be surprising since I am still a sinner. At the same time, I am beginning to see God's use of my time, and what happens when I dedicate my time, all of my time, to him. It is okay to say "no" to demands on my time, if the time really belongs to the Lord.

So, I am having the "time of my life", as I wait for the "day of my life" in Jesus.

Technical Terms - 2 (Day of the LORD - DOL)

2007-03-02T21:17:00.000-06:00

Several studies have examined the DOL, each with their own particular contribution. In his seminal work, Ladislav Cerny observed that the DOL study must eventually encompass both the origin and content of the DOL [Ladislav Cerny, The Day of Yahweh and Some Relevant Problems (Prague: Nakladem Filosoficke Fakulty University Karlovy, 1948), vii.]. Since 1948 the major focus of scholarly endeavors has been on the origin of the DOL. While Mowinckel dominated the scene with his contention that the DOL grew out of the cultic festival celebration, Gerhard von Rad broke new ground with his claim that the DOL emerged from the holy war tradition [Gerhard von Rad, “The Origin of the Concept of the Day of Yahweh,” Journal of Semitic Studies 4 (April 1959), 97–108]. A. Joseph Everson summarized the main proposals for the origin of the concept in his article in 1974. In addition to these, he noted F. Charles Fensham’s theory that the covenant tradition (treaty-curses) formed the basis of the DOL. Meir Weiss advocated the theophany motif. Despite the value of these studies, they fell short, as evidenced by Everson’s critique. “All of these origin studies of the tradition are confronted, however, by the problematic fact that specific locution of the Day of Yahweh are found only in the writings of the classical prophets and in the book of Lamentations [A. Joseph Everson, “The Days of Yahweh,” Journal of Biblical Literature 93 (September 1974), 330].

Conscious of Everson’s critique, most scholars since then have concentrated their studies on the prophetic writings, most often limiting themselves to those passages that specifically contain the exact phrase, DOL (16 total). Those passages are: Isaiah 13:6; 13:9; Ezekiel 13:5; Joel 1:15; 2:1; 2:11; 3:4; 4:14; Amos 5:18 (2 x); 5:20; Obadiah 15; Zephaniah 1:7; 1:14 (2x); and Malachi 3:23 [Chapter and verse citations are according to the Hebrew text, BHS]. Yet as Cerny, Everson, and Yair Hoffmann concede that there are many other phrases which are very close in form and must be included [Yair Hoffmann, “The Day of the Lord as a Concept and Term in the Prophetic Literature,” Zeitschrift für die Alttestamentliche Wissenschaft 93 (1981), 37–9].

Appropriately, then, expressions such as “the day of Yahweh’s wrath,” “the day of Midian,” and “the day of battle” fit within this study. The most frequent phrase, “in that day” (בַיּוֹמ ההוּא), which occurs ~200 times in the prophets alone, expands the field of study dramatically. I disagree with those who follow P. A. Munch, [The Expression Bajjom Hahu: Is It a Terminus Technicus? (Oslo, 1936)] who claimed that it was essentially a connective. The plural of the phrase, “in those/these days.” also falls within the scope of such an investigation. Even terms such as “time” (עֵת) and “year” (שָׁנָה) apply toward the development of the DOL concept. Everson, followed by Hoffmann and others, claims that “it is methodologically more difficult and dangerous to include such references in the basic field of evidence” [Everson, 331. Hoffmann, 39]. While I agree that it is more difficult to expand the field, I contend that it is methodologically dangerous to not include these other references.

Thus, if the DOL is both a technical term and a broad concept, a prophet may develop his understanding of the concept by using related expressions, especially “in that day.” Another prophet may express the concept, describing events associated with the DOL without specifically mentioning the DOL (i.e. Micah). In both cases the prophets would be concerned with the DOL. This approach seems more consonant with the DOL origin and would more accurately reflect the prophetic understanding of the DOL. Critical for further study (another major paper) is the study of DOL must take into account the given time period. For instance, Hosea and Micah, normally forgotten in DOL studies, offer additional textual territory for study and development. The combined study of these eighth century prophets should then be the basis on which to study later prophets, particularly Zephaniah and Joel.

Translations of Yom Yahweh in the Later Prophets

Isaiah 13:6
Isaiah 13:9
Ezekiel 13:5
Joel 1:15
Joel 2:1
Joel 2:11
Joel 3:4 (2:31 Eng)
Joel 4:14 (3:14 Eng)
Amos 5:18
Amos 5:18
Amos 5:20
Obadiah 15
Zephaniah 1:7
Zephaniah 1:14
Zephaniah 1:14
Malachi 3:23 (4:5 Eng)

The following translations consistently used “day of the LORD” as the translation for Yom Yahweh in all 16 passages:

NKJV, NAS95, ESV, NRSV, HCSB, TNK, NIV, TNIV, GW, so also REB and NLT2 except these omit any translation at Zeph. 1:14 [2nd])

Interestingly, HCSB used “day of the LORD” in Isa. 13:6, 9, and Ezek. 13:5, and in all other occurrences used the capital letter D to highlight it: “Day of the LORD”. This suggests that the translators wanted to insure that the readers understood the phrase as a technical term (of some type).

NET varied its translation of Yom Yahweh, by using the possessive form “the LORD’s day” occasionally (Isa. 13:6, 9, Amos 5:18 [2nd], Amos 5:20; Zeph. 1:14 [both].

CEV showed the greatest variation, and no seeming consistency. Thus, “day of the LORD” is used only at Joel 2:1, Joel 4:14, and Zeph. 1:14 [2nd]. Otherwise, it translated the phrase as:

“day” - Isa. 13:6, Joel 2:11, Joel 3:4, Amos 5:18 [1st], 5:20, Obad 15, Zeph. 1:14 [2nd], and Mal. 3:23
“time” - Isa. 13:9, Amos 5:18 [2nd], and Zeph. 1:7
“soon” - Joel 1:15
untranslated - Isa. 13:9

Conclusion:

Such a survey suggests that Yom Yahweh had indeed become a technical term in the prophetic literature in the original languages. The evidence above also shows that English translations consider it a technical term by not varying its formula “day of the LORD”, except for CEV.

Technical Terms in the Bible - 1

2007-02-17T16:54:00.000-06:00

I have been re-reading Biblical Words and Their Meaning (2nd ed) by Moises Silva. In the chapter on “Semantic Change in the New Testament” he notes how some words in Greek narrow the range of meanings and hence become technical terms. He writes,

Second, and much more frequently, we notice reduction in the meaning of words... Of the numerous examples to be found in the New Testament, we may note ευαγγελιον, ‘good news,’ specialized to ‘the good news,’ that is, the gospel. We must understand that once the semantic range of a term has been narrowed, we are less dependent on the context when we wish to grasp the meaning of the word. that is, the word becomes more precise: a more or less definite referent (what the word stands for) is automatically associated with the word itself. These are the terms that become technically charged at times, so that they serve as “shorthand” for considerable theological reflection. (p. 77)

Then he continues to examine Changes due to Semantic Conservatism, producing a list of technical terms (pp. 79ff.).

Because the nature of the study is so vast, I will focus on three very narrow aspects of technical terms:

identify some original language terms that became technical terms,

examine how these terms are translated (specifically into English)

determine, if possible, whether the translated terms also serve as technical terms in English.

The latter aspect is pertinent today because we have many translations that seem to avoid English technical terms in the Bible. Some translators question whether English should resort to technical terms at all. This raises another issue: if translators do not use English technical terms when the original language text does, then how well do the choices of other English words reflect the original language technical term?

Obviously this is a major undertaking and will not be a “10 minute research.” For the sake of limiting the scope of this examination, I will concentrate on 6-7 words in the Hebrew and 6-7 words in the Greek.

Here is my Hebrew list to examine

יומ יהוה Yom YHWH (Day of the LORD)

ברית Berith (covenant/testament)

חסד Hesed (lovingkindness, covenant love)

צדכך Zedek (righteousness)

םשפת Mishpat (justice)

תרה Torah (“law”, “principle”, etc.)

In the NT, I think the following merit examination

δικαιοσυνη dikaiosune (righteousness, justify)

χαρις charis (grace)

νομος nomos (law)

Silva further cautions,

We should note that these theological examples usually involve, not a factual change in the referent, but a subjective change in the speaker's understanding: for example, once a Greek speaker identified true wisdom with the Old Testament conception, his use of σωφια must have changed.

So, this begins an interesting and, hopefully, a thought-provoking exercise. If anyone has suggestions for either Hebrew or Greek words that could be part of this, let me know.

Further Thoughts on ESV

2006-12-29T17:37:00.000-06:00

No translation is perfect. However, ESV does an admirable job of presenting the intent of the underlying (original) languages (Hebrew/Aramaic and Greek). For the most part I wouldn't hesitate to encourage people to use it. From a liturgical perspective, ESV has much to commend itself.

Having said that, though, there are some problem areas, some in English as the following illustrate, and some in changing the meaning (John 20:23).

Overall, NAS tends to be choppy, although not unreadable. But in these specific passages (and others I have found), the ESV is not only choppy, it presents awkward English.

Isaiah 22:17
ESV "... He will seize firm hold on you"
NAS95 "And He is about to grasp you firmly"

The NAS correctly uses the adverb. I realize that the ESV is following the KJV/RSV tradition and so continues that use in this verse. But the adverb is expected according to current English usage.

Isaiah 63:10
ESV "therefore he turned to be their enemy, and himself fought against them"
NAS95 "Therefore He turned Himself to become their enemy, He fought against them."

It seems that the ESV is missing the word "he" before "himself" (read it aloud to catch the incongruence).

Jeremiah 10:25
ESV "Pour out your wrath on the nations that know you not, and on the peoples that call not on your name."
NAS95 "Pour out Your wrath on the nations that do not know You and on the families that do not call Your name."

The ESV is inconsistent in placing the negative. In this case, it is awkward, yet in other places the negative is placed with the helping verb ("do") as in the NAS.

Jeremiah 12:6
ESV "... they are in full cry after you"
NAS95 "...even they have cried aloud after you."

One has to ask what does "full cry" mean to the average speaker/reader of English in this sentence? I think of a hunting dog spotting the prey. Again, the ESV is following the KJV/RSV tradition and so continues that use in this verse, but the phrase does not reflect current English usage.

Jeremiah 12:11
ESV "... but no man lays it to heart."
NAS95 "... because no man lays it to heart"
NKJV "... because no one takes it to heart"

I would say that both ESV and NAS95 present unnatural English; NKJV does better.

Jeremiah 31:8
ESV "Behold, I will bring them from the north country and gather them from the farthest parts of the earth, among them the blind and the lame, the pregnant woman and her who is in labor, together..."

NAS95 "Behold, I am bringing them from the north country and I will gather them from the remote parts of the earth, among them the blind and the lame, the woman with child and she who is in labor with child, together..."

NKJV "Behold, I will bring them from the north country and gather them from the ends of the earth, among them the blind and the lame, the woman with child and the one who labors with child, together..."

The ESV misses on two counts: The use of "her" is awkward and yields very unnatural English. Also, the other elements in parallel all have the definite article in English, which would suggest that the NKJV has rendered the parallelism best.

Isaiah 10:7 ESV
But he does not so intend,
and his heart does not so think;
but it is in his heart to destroy,
and to cut off nations not a few;

Try to read it orally and see whether it is clear, natural English?

------------------------

The following is a passage in which the ESV translators abandon their guidelines and present an inaccurate translation.

John 20:23
ESV: If you forgive the sins of anyone, they are forgiven; if you withhold forgiveness from anyone, it is withheld.
NKJV: If you forgive the sins of any, they are forgiven them; if you retain the sins of any, they are retained.

In the Greek the word κρατῆτε has the sense of "hold fast, or retain" (BAGD, 448). The ESV misuses the word "withhold" in this context. Notice that it appears as if the ESV is claiming that disciples are controlling the forgiveness - "they are lording it over someone by withholding forgiveness."

However, in the Greek, it is clear that what the disciples retain or hold against the person are the sins (plural), not forgiveness.

ἄν τινων ἀφῆτε τὰς ἁμαρτίας ἀφέωνται αὐτοῖς

if ever of whom you forgive the sins, they are forgiven to/for them

ἄν τινων κρατῆτε κεκράτηνται

if ever of whom .... you retain, they have been (and are still) retained ...

Note, the parallel construction of the sentence. The direct object in the first part is "the sins" (τὰς ἁμαρτίας); the indirect object is "to them" (αὐτοῖς) . In the Greek of the second part of the sentence, the direct object and the indirect object are not supplied. But normal Greek structure means that the direct object and indirect object previously mentioned would carry over. Thus, the second line would translate:

if ever of whom [the sins] you retain, they are retained [to them]

Note that ESV changes this, so that it takes the verb of the first part of the sentence and makes it into a noun to be used as the direct object in the second phrase. I don't know of any other case in which such a practice is followed, especially by a translation that favors an "essentially literal" approach.

Some have noted that the Greek word κρατῆτε also means "to restrain" or "to hold back". So the question arises: Can this mean that they to retain the sin or the forgiveness of sin?

The answer is: neither. That is, the direct object in the sentence is τὰς ἁμαρτίας ("sins") - plural. Note, that "forgiveness" is not in the noun form in the sentence, rather it is the verb parallel to "retain". Thus, the parallel of the verbs is: "forgive" / "retain". Now the question is what is forgiven and what is retained? In the first phrase, the direct object of "forgive" is τὰς ἁμαρτίας ("sins") - plural. So they are to "forgive sins". In the second part of the sentence there is no direct object associated with "retain", and so the normal Greek sequence is to repeat the direct object of the earlier verb: "retain the sins"? The question then arises whether "retains" is appropriate translation in this context.

If a person claims that the direct object of "retain" is "forgiveness", then the only way to get that is to ignore the first direct object, change the the first verb into a noun and make it the direct object of the second verb (none of which the Greek does).

So, no matter how you slice it, in this text, the ESV is inaccurate, and reflects a poor choice.

Luke 1:53 ESV

2006-12-27T18:42:00.000-06:00

This Sunday morning (liturgically Advent 4), the Gospel reading caught my attention. I had mentally read the passage many times in the Greek and in several translations preparing for the Bible study on Luke (in the past two months). But I had not read it aloud. When I heard it read this Sunday, I grabbed the bulletin to see whether the person read it correctly - he did. But the text itself was "wrong".

The reading, Luke 1:39-56, was from ESV. Note 1:53:

he has filled the hungry with good things,
and the rich he has sent empty away.

I think many people read it in their minds (like I had before this Sunday) and make the necessary mental adjustment so that it reads correctly. But when this is read orally, it is clear how awkward the English phrasing is.

The way it is written, "empty" functions as noun/pronoun as the direct object (substitute "them" and see how you would speak it). As it is, I would wonder whether "empty" was lonely when sent away? Was "empty's" feelings hurt?

In reality, the word "empty" should be an adverb telling "how" the rich were sent away. Thus it should read:

he has filled the hungry with good things,
and the rich he has sent away empty.

Thus, a typically good liturgical translation (ESV) fails in this specific liturgical text.

Just to clarify my use of the ESV: I use several translations for preparing Bible studies, in addition to the original language texts. ESV is one of them, but I personally prefer the combination of NAS, NKJV, HCSB, and GW. However, the congregation where I teach has now started using the ESV for Sunday readings - because Concordia Publishing House began using ESV on the back of the bulletins beginning with Advent 1 Sunday (four weeks ago). And CPH used the ESV as the base for the liturgical sections of the new hymnal published in August (Lutheran Service Book - LSB)

In the past couple of years I was encouraged by the ESV translation because of its "standardized" liturgical texts (i.e. Ps. 116:12-13, 17-19, Ps. 136:1, Is. 6:3, John 6:68 etc.). However, the more I have read the ESV (about 1/2, so far), the less I like it. I find it not as easy to read as NAS and NKJV, which are usually considered "choppy". Could I teach using the ESV? Yep, just like I can with other translations. But I would use it with caution.

Given my exposure to the ESV over the past year (through private reading/devotion and some teaching), I would definitely state that the NKJV is a much better liturgical translation.

Doctrines of Church and Ministry

2006-10-03T20:13:00.000-05:00

I think it important to lay out the critical doctrines and ask questions related to each, so that doctrine becomes the basis for our practice. My goal is to stimulate doctrinal and theological reflection, examination, and purpose in determining who we are and where we as Lutherans stand on this issues.

Background reading:

Matthew 16:13-20; Ephesians 5:25-27; 1 Peter 2:8-9; Ephesians 4:11-32; Matthew 28:16-20; Matthew 18:15-20; Matthew 24:4-5, 10-11, 24; Acts 20:27-32; Romans 16:17-18; Ephesians 6:10-17; Galatians 1:6-10; 3:1-5; 1 Thessalonians 2:13; 2 Timothy 1:6; 1 Timothy 3:2; 2 Timothy 4:1-5; Hebrews 13:17

Augsburg V (Ministry of the Church/Office of the Ministry), Augsburg VII (The Church), Augsburg VIII (What the Church is); Apology VII and VIII (The Church); Treatise on the Power and Primacy of the Pope.

1. Priesthood of All Believers

What is the Church?

What is the doctrine of the Priesthood of all believers?

How does that relate to the authority/privileges of Baptism, Lord’s Supper, Absolution?

What congregational responsibilities are included in Priesthood of all believers?

What about avoiding false teaching?

What responsibilities do congregational members have relative to their pastors?

Luke 1 Some Thoughts

2006-08-02T20:25:00.000-05:00

I begin teaching the Gospel According to Luke next month. Although I have taught this class before in other congregations and once as a Concordia University class, I still like to approach the text fresh. As I began re-translating the text in my preparation, I investigated a few interesting tidbits.

For instance, in Luke 1, there is the Greek noun ἀγαλλίασις ("intense joy, gladness"). My first thought was to look at where in the NT this word occurs. Luke 1:14, 1:44, Acts 2:46, Hebrews 1:9, and Jude 24. In the LXX it occurs 22 times, 18 in the Psalms.

Then I looked for the verb form: αγαλλιαω, Matthew 5:12; Luke 1:47; 10:21; John 5:35; 8:56; Acts 2:36; 16:34; 1 Peter 1:6; 1:8; 4:13; and Revelation 19:7. In the LXX, it occurs 70 times, 50 in the Psalms and 10 in Isaiah.

I also briefly reviewed another prominent word group connected with joy: χαρα. It occurs 46 times in the LXX (3 times in Psalms, and 4 times in Isaiah). I'll pursue this more in the future.

Initial reading and context of these occurrences in LXX suggest a worship and/or liturgical orientation. Such a connection fits well with a similar connection in Revelation.

Now the questions arise: Are both elements important in Luke's two volume work? Are Luke 1-2 both liturgical and eschatological? If so, what is significance of both in the development of his two writings? Obviously Arthu Just, Concordia Commentary: Luke 1:1-9:50, provides a liturgical view of the text, and David Pao stresses the eschatological element in his examination of Isaiah as the framework for Acts (and Luke), particularly ISaiah 49:6.

So, these two angles will provide further food for thought in my study and preparation for Luke.

Leon Morris (03/15/1914 – 7/24/2006) Gentleman Scholar

2006-07-30T21:20:00.000-05:00

Just read about the death of Leon Morris

Obviously I had never met him, but I am very familiar with his writings, from his doctoral dissertation (Aplostolic Preaching of the Cross in 1951) to his later works on the New Testament. In fact, I have many of his writings especially on John. He was a fine scholar and an excellent writer. While we mourn his passing, we rejoice in his victory over sin, death, and the devil.

"... After God's Heart"

2006-07-29T20:07:00.000-05:00

Mission Focus

Grow Up!

The Great Commission of “making disciples” is a lifelong adventure. Sadly, many have equated confirmation instruction with “graduation,” and then assume that they “learned it all in confirmation.” Nothing could be further from the truth. The end of formal catechism is really the beginning of a lifelong study of God’s Word. Peter wrote: “But grow in the grace and knowledge of our Lord and Savior Jesus Christ” (2 Peter 3:18).

So the goal of every Christian is to “grow up”! That means we study God’s Word — publicly in Bible classes and privately by ourselves. For us as Christians we can never grow tired or bored with God’s Word. He is revealing himself and his salvation. Nothing is more important than that!

The challenge lays before each of us: Am I studying God’s Word? If not, why not? Perhaps we feel inadequate — I have often heard this statement: “I don’t know enough to go to Bible class.” Then Bible class is the very place to be! How else can we learn? Take advantage of the Pastor’s background and education and others who have spent years studying God’s Word. Listen and learn. When you go home from Bible class, follow the example of the Berean Christians (“… they received the message with great eagerness and examined the Scriptures every day to see if what Paul said was true,” Acts 17:11).
Only as we are growing as Christians can we then be actively involved in Biblical evangelism/mission. Our message is Jesus Christ and him crucified (1 Cor. 2:2). We need to get the message straight — and we do that as we grow up (in the knowledge and grace of our Lord Jesus Christ)!

Grow Out!

Evangelism/Mission cannot be done in a spiritual vacuum. Thus, as we grow up, we also grow out. Our increasing knowledge of God and his grace means that we develop a heart after God’s heart. God is very clear in his Word about what he desires (“…wants all men to be saved and to come to a knowledge of the truth,” 1 Timothy 2:4).

As we explore God’s Word we discover that God uses people and events to achieve his saving purpose (Genesis 12:1-3; Exodus 7-14; Isaiah 45:1; Luke 1:26-38;1 Timothy 1:15; etc.). The Old Testament is filled with references to God’s desire to reach the farthest ends of the earth with love and mercy (i.e., Isaiah 49:6; Acts 1:6-8). Disciples of Jesus Christ will desire to reach the same.

So where is the “mission field”? For many of us , we imagine that “mission work” involves language study and traveling to far away lands. So “mission” became synonymous with that narrow view. However, are you aware that the countries in Africa send more Christian missionaries to the United States, than the U.S. sends to Africa? That’s right, the U.S. is a mission field!

Should this surprise us? After all, mission work in the Bible always started at home (Acts 1:8). Thus, mission work is an essential part of congregational life. Even without the immigration of millions to the U.S., we have had a great mission field here; many of our neighbors and co-workers do not know Jesus Christ. With immigration increasing, the (home) mission fields are ripe for harvest (Luke 10:2). In greater Kansas City, we face this new reality. In fact, more than 100 native languages are represented in just one school district! And we don’t have to live in a metropolitan area to have contact with this new mission field.

I have become all things to all men, so that I may by all means save some. I do all things for the sake of the gospel, so that I may become a fellow partaker of it. (1 Corinthians 9:22-23 NAS)

My focus for the coming years will be to equip pastors and congregations in three ways: 1) find ways to grow spiritually in Bible study (grow up) 2) explore congregational outreach and growth opportunities (grow out), and 3) equip those congregations that are prepared to start new mission congregations (grow out).

Regaining time

2006-04-10T20:37:00.000-05:00

I have not posted much on many boards in the last few months because of a major project. I took my mother's hand-written 300 page manuscript and transferred it to the computer, then scanned 100+ photos, re-touched them, edited the document (many times), laid it out in a page layout program. I finished making the last PDF yesterday - after spending an additional 15 hours over the weekend to meet my own deadline. Now for a final proof and I can send to the printers for printing/binding. I should have the proof of the whole book in 2-3 weeks, then hope to have all copies printed/bound by late May.

Doesn't sound like much, but I have a 9 hours/day analyst position plus 2 hour commute; during this same time period I helped start a Bible College and taught half the courses, and I preach/teach 1-2 times per week in addition to that. It took 5 years - sending each section of each chapter to my mother to edit, re-edit, add more material. She has a diary entry for every day back to 1934.

I ended up using Papyrus XI (for Mac OS X, but also available for Windows), purchasing it in December. Originally I was going to use Word, but with auto numbering of photos, chapters, parts, etc. Word can become unstable. And I didn't need that. It worked very well. And I made the PDFs directly in OS X - and the proof prints of some of the photos are almost as good as the originals.

So, I am relieved, excited, and just trying to regain a sense of time, sleep, etc. Now I begin preparations to teach several Biblical sessions at TAALC Convention in June.

Oh, and this week I am interviewing for a manager of analytics position...

Good thing I haven't had too much to distract me. ;)

Discipleship: The 4th R

2006-03-31T22:56:00.000-06:00

Response

Hebrews 10:24-25

Review:
Renewal How did I renew my mind this week?

What made that difficult?

How did I share that with someone this week?

Introduction:
In Hebrews the writer warns these Jewish Christians not to revert back to the legalism of Judaism, following rules to please God and earn heaven. The writer sets the foundation

Hebrews 9:27-10:2

27 And just as it is appointed for people to die once—and after this, judgment — 28 so also the Messiah, having been offered once to bear the sins of many, will appear a second time, not to bear sin, but to bring salvation to those who are waiting for Him.

1 Since the law has [only] a shadow of the good things to come, and not the actual form of those realities, it can never perfect the worshipers by the same sacrifices they continually offer year after year.

Do I face the possibility of going back to the Law to see how good I am?

How does it feel to be under the Law?

What does Romans 8:1 say to me?
(“Therefore, there is now no condemnation for those who are in Christ Jesus…”)

What is the connection to worship?

Hebrews 10:19-22
19 Therefore, brothers, since we have boldness to enter the sanctuary through the blood of Jesus, 20 by the new and living way that He has inaugurated for us, through the curtain (that is, His flesh); 21 and since we have a great high priest over the house of God, 22 let us draw near with a true heart in full assurance of faith, our hearts sprinkled [clean] from an evil conscience and our bodies washed in pure water.

The privilege of right standing with God means that the Christian can come into the presence of God with confidence. What is the basis of that confidence?

1
2
3

What am I encouraged to do? (vv. 19, 22)

Hebrews 10:22-25
23 Let us hold on to the confession of our hope without wavering, for He who promised is faithful. 24 And let us be concerned about one another in order to promote love and good works, 25 not staying away from our meetings, as some habitually do, but encouraging each other, and all the more as you see the day drawing near.

A right relationship with God leads (supernaturally) to do what?
In v. 23
In v. 24
In v. 25

Response is directed in two ways:
1.
2.

What word is the real problem for me in v. 25?

Conclusion: Let's R.A.P. Up!

Response:
What is my response to God this week? In worship? In fellowship? In finances?

Attitude:
How do I approach worship? (Review Acts 2:42-47; See also Psalm 122:1)

Purpose:
Reconciliation leads to new relationships, which leads to renewal through Word and Sacrament. Our response is always a response to God's grace.

How then should I/we live?

How can I pursue this with others at our church home?

Renewal (3rd Discipleship R)

2006-03-19T17:24:00.000-06:00

Renewal
Romans 12:1-2

Review: Relationship
How did you do with your reconciled relationships this week?
How did you share that with someone this week?

Introduction:
The theme of Paul's letter to the Romans is “justified by grace through faith”; in other words, Paul lays out the plan of salvation. In chapters 1-8 Paul presents the doctrine, in chapters 9-11 he deals with the special case of Israel, then in chapters 12-16 Paul looks at the practical application of salvation.

Theme verses: 1:16-17
I am not ashamed of the gospel, because it is the power of God for the salvation of everyone who believes: first for the Jew, then for the Gentile. For in the gospel a righteousness from God is revealed, a righteousness that is by faith from first to last, just as it is written: “The righteous will live by faith.”

See also Philippians 3:8-9
What is more, I consider everything a loss compared to the surpassing greatness of knowing Christ Jesus my Lord, for whose sake I have lost all things. I consider them rubbish, that I may gain Christ and be found in him, not having a righteousness of my own that comes from the law, but that which is through faith in Christ -the righteousness that comes from God and is by faith.

Righteousness is used often in the New Testament - with three Biblical uses of the word:

…of God. This refers to the characteristic of God Himself. God does not live up to a standard, rather whatever God does is right.
…of the demand for us to live up to the righteous standards of God. (Romans 3:10, 23)
…of the gift that is accounted to the person who believes in Jesus Christ. (Romans 3:21-22)

Where do I see myself relative to these?

Why does it matter?

What does Romans 8:1 say to me?

Romans 12:1-2

1 Therefore, I urge you, brothers, in view of God's mercy, to offer your bodies as living sacrifices, holy and pleasing to God -this is your spiritual act of worship. Do not conform any longer to the pattern of this world, but be transformed by the renewing of your mind. Then you will be able to test and approve what God's will is -his good, pleasing and perfect will.

“Therefore” is the transition from doctrine to practice. It means “In light of everything that I have written.”

See also
Titus 3:5-6
2 Peter 3:18
Philippians 1:6

According to Romans 12:1 what are Christians to do?

What is the basis of that urging?

How does that relate to my worship life (in actual practice)?

Conforming: What are some examples of conforming to the world?

Some misunderstand Paul, that he is advocating “removing” the mind. But Paul writes that the transformation occurs by renewing the mind. How do I renew my mind?

What does Paul tell us in Titus 3:5-6 about this process?

A book was written about 40 years ago, entitled The Half-Known God referring to the Holy Spirit. Is that still true for me?

When Paul says that “you will be able to test and approve what God's will is,” the Christian discovers the truth of God's promises and purposes. What does that say to me about living out the renewal of my life in Christ?

Conclusion: Let's R.A.P. Up!

Renewal:
Renewal is the living out and growth that God works in the life of the Christian. It can be painful as old habits, conforming patterns are hard to break. Why is renewal an ongoing process?

Attitude:
Do I look for “renewal fixes”? What is my attitude about renewal personally and in worship? (See John 4:24)

Purpose:
“Therefore” I have read what God desires: to offer my body as a living sacrifice.
What can I do this week in the renewal process?

Have I done that?

How can I pursue this with others at my church home?

Relationship (2nd of Discipleship R's)

2006-03-12T11:56:00.000-06:00

Relationship

Ephesians 4:20–32

Review: Reconciliation
How did my new understanding of reconciliation help this week?
How did I share that with someone this week?

Introduction:

The theme of Paul’s letter to the Ephesians is found in the phrase “in Christ.”
Theme verses: 2:8–10

Ephesians 2:8-10 (HCSB)
8 For by grace you are saved through faith, and this is not from yourselves; it is God's gift— 9 not from works, so that no one can boast. 10 For we are His creation—created in Christ Jesus for good works, which God prepared ahead of time so that we should walk in them.

How many times do I find that phrase (“in Christ”) in Ephesians (or similar phrases, i.e. “in Him”)?

chapter 1
chapter 2
chapter 3
chapter 4
chapter 5
chapter 6

What is Paul trying to say by this emphasis?

Ephesians 4:20-24 (HCSB)
20 But that is not how you learned about the Messiah, 21 assuming you heard Him and were taught by Him, because the truth is in Jesus: 22 you took off your former way of life, the old man that is corrupted by deceitful desires; 23 you are being renewed in the spirit of your minds; 24 you put on the new man, the one created according to God's [likeness] in righteousness and purity of the truth.

In these verses Paul contrasts the “old” and the “new”.
What stands out in these verses for you?
What is that new self like?
What does it mean to “put on the new self”?

Ephesians 4:25-32 (HCSB)
25 Since you put away lying, Speak the truth, each one to his neighbor, because we are members of one another. 26 Be angry and do not sin. Don't let the sun go down on your anger, 27 and don't give the Devil an opportunity. 28 The thief must no longer steal. Instead, he must do honest work with his own hands, so that he has something to share with anyone in need. 29 No rotten talk should come from your mouth, but only what is good for the building up of someone in need, in order to give grace to those who hear. 30 And don't grieve God's Holy Spirit, who sealed you for the day of redemption. 31 All bitterness, anger and wrath, insult and slander must be removed from you, along with all wickedness. 32 And be kind and compassionate to one another, forgiving one another, just as God also forgave you in Christ.

Paul addresses specific issues that affect Christians in their walk “in Christ.” Notice that these are in relationship to other Christians.
What are some of these issues?
What is the connection between talking and relationships (v. 29)?
How do I grieve the Holy Spirit?
Ephesians 4:32 is the key verse. What stands out for me in this verse?
What is the hardest part for me?

Conclusion

Relationships:
What is the key point in beginning or restoring relationships?
How can Ephesians 4:32 help me?
Attitude:
Am I putting on the new self in Christ?
Daily?
Do I look at relationships as flowing out of my reconciled life?
Purpose: How are my relationships with others? Spouse? Children? Parents? Siblings?
Paul addresses these areas in Ephesians 5:22–33, and 6:1–4 and flow out of this text.

What does Romans 12:19 say to me about our life together at our congregation?
About relationships with others in the Church? Outside the Church?

4 R's of Discipleship

2006-02-18T10:23:00.000-06:00

Reconciliation

The next four studies will focus on the 4 R's of Discipleship, a series of Bible studies I wrote for small groups. The 4 R's: Reconciliation/Restoration, Relationships, Renewal, Response. This is not an in-depth study series, but it is meant to encourage wrestling with the text and the issues raised, and then examine our current life in light of that.

While this is the Bible study material, I also meet with the small group leaders in the week prior to each Bible study to go over the material. In that meeting I challenge to the leaders to investigate the text and context. For instance, in this study of Luke 15, I have them back up to Luke 15:1-2 to understand the greater context of the parable. And then we read and study Luke 15:3-10 to see how those parables relate to the current one.

Luke 15:11-32 (HCSB)

11 He also said: "A man had two sons. 12 The younger of them said to his father, 'Father, give me the share of the estate I have coming to me.' So he distributed the assets to them.

13 Not many days later, the younger son gathered together all he had and traveled to a distant country, where he squandered his estate in foolish living. 14 After he had spent everything, a severe famine struck that country, and he had nothing.
15 Then he went to work for one of the citizens of that country, who sent him into his fields to feed pigs. 16 He longed to eat his fill from the carob pods the pigs were eating, and no one would give him any.

What attitude is shown by the younger son? (v. 12, 13)

What is the parallel in vv. 12 and 16?

What does that show about the younger son?

Do I sometimes struggle with this same attitude?

17 But when he came to his senses, he said, 'How many of my father's hired hands have more than enough food, and here I am dying of hunger! 18 I'll get up, go to my father, and say to him, "Father, I have sinned against heaven and in your sight. 19 I'm no longer worthy to be called your son. Make me like one of your hired hands." '

20 So he got up and went to his father. But while the son was still a long way off, his father saw him and was filled with compassion. He ran, threw his arms around his neck, and kissed him.

What change takes place in vv. 17-19?

How does he imagine his reception (vv. 18-19)?

How does the Father respond?

21 The son said to him, 'Father, I have sinned against heaven and in your sight. I'm no longer worthy to be called your son.' 22 "But the father told his slaves, 'Quick! Bring out the best robe and put it on him; put a ring on his finger and sandals on his feet. 23 Then bring the fattened calf and slaughter it, and let's celebrate with a feast, 24 because this son of mine was dead and is alive again; he was lost and is found!' So they began to celebrate.

What is the Father’s response?

What does he give the younger son (v. 24)?

If I had been the parent how would I have responded?

25 "Now his older son was in the field; as he came near the house, he heard music and dancing. 26 So he summoned one of the servants and asked what these things meant. 27 'Your brother is here,' he told him, 'and your father has slaughtered the fattened calf because he has him back safe and sound.'

28 "Then he became angry and didn't want to go in. So his father came out and pleaded with him. 29 But he replied to his father, 'Look, I have been slaving many years for you, and I have never disobeyed your orders; yet you never gave me a young goat so I could celebrate with my friends. 30 But when this son of yours came, who has devoured your assets with prostitutes, you slaughtered the fattened calf for him.'

How does the older son respond?

Would you have felt the same way? Why?

There is a key concerning both sons’ condition. What is it (vv. 12, 29)?

31 "'Son,' he said to him, 'you are always with me, and everything I have is yours. 32 But we had to celebrate and rejoice, because this brother of yours was dead and is alive again; he was lost and is found.'"

What does he invite the older son to do?

Concluding Reflections

Reconciliation: Fact or process? What is the main point Jesus is addressing?

Attitude: Am I the younger son or the older son?

Purpose: How does that affect me today?

What gets in the way of reconciliation?

How do I handle someone who seems to get all this “free”?

What does 2 Corinthians 5:17-21 say to us (me) about our life together at this church?

exegete reflections: What makes a good Liturgical Translation?

2005-11-11T21:16:00.000-06:00

Stephen Smith respnds to: What makes a good Liturgical Translation?

What makes a good Liturgical Translation?

2005-11-08T18:31:00.000-06:00

As a frequent reader, sometime participant, of BetterBibleBlog [Wayne Leman, host and primary author] and Bible-Translation list, the issue of Bible translation is center stage. Bible translation has been an interest of mine for 25+ years, and learning Greek and Hebrew spurred my continued interest. At one time or another I have translated all but two (small) books of the NT, and portions of the OT. I am not an expert by any stretch of the imagination, but I am concerned about good translations, especially for use in the Church and by the Church.

A couple of weeks ago on BBB, the discussion went to the relative merits of ESV and TNIV. I raised the concern about whether any translation makes for a good liturgical translation. What follows is an edited version of my comments.

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Wayne Leman asked: “Liturgically the ESV is much better than TNIV.” How do you determine what is liturgically better? Does it have to do with one’s personal preference for an older form of English that sounds more dignified or sacred? Or are there some objective criteria by which we can measure liturgical quality?

I think this might relate to whether someone comes from a liturgical background. That is, the general Protestant Christian congregation (especially in western cultures) today is essentially non-liturgical. By that I mean that what was the liturgical form of worship for the past 1,500 years has not been retained among these congregations (this is not meant as a judgmental statement, but an observation). The historic liturgical form included spoken/sung responses (Kyrie, Alleluia, Gloria Patri, Te Deum, Nunc Dimittis, Agnus Dei, etc.).

Thus, part of the liturgical use of a translation relates to how the translation expresses and relates to these traditional musical/lyrical/rhythmic elements. This is both a translational and a musical process/evaluation. It is interesting that when the LCMS (Lutheran Church - Missouri Synod) had worked with the LCA and ALC on a new hymnal, eventually Lutheran Book of Worship LBW, in the 1960’s and 1970’s, Psalm texts were translated specifically for the hymnal. However, when the LCMS pulled out of the project due to theological problems with the project itself, the LCMS couldn't use those translated Psalms, and so settled for the NIV for the Psalms text — because it was royalty-free!

But this brings up another point — whose text is it? and what purpose does it serve? Dr. Theodore Letis has written about this in the book The Ecclesiastical Text. That is, the Church (not referring to a denomination) has traditionally been the retainer of the text, translator of the text, and especially the user of the text. In the last 100 years there has been a major shift from the Church to the Academic and parachurch organizations (publishers) who have taken over the role of translation and Bible “selling”. Sadly many in the parachurch groups do not have the liturgical heritage to evaulate whether a translation is good for liturgical purposes.

And finally, the liturgical text must have the oral/rhythmic quality that can only be heard and not just read on the page. This is a critical factor for any translation (and one which GW does well), but especially for a liturgical translation (which GW doesn’t do as well).

Wayne wrote: Ideally, we want a Bible that contains good quality English wordings ... is highly accurate, and sounds good for public reading, including liturgical reading.

I would agree wholeheartedly with this statement. I suspect part of the problem with English word choices relates to whether a translation should use Latin-based words ("expiation") or highly specific "church-language" words: righteousness, justification, grace, reconciliation, etc. Since I use the text within the context of the faith community, I believe that it is important to grow the believer into the knowledge of the faith. This is the point at which liturgy, translation, and catechesis come together. They become both faith expressions and teachers of the faith. Thus, an 80 year old great-grandmother and an 8 year old great-granddaughter can recite texts based on a common liturgical heritage (I have examples of the Lord’s Prayer), where small accomodations for language changes still allow the rhythm of singing/chanting/reading the same text.

I remember the struggle I had with God’s Word translation as it field-tested some translation choices. Obviously grace, righteousness, justification were at the top of the translators' list of "alternatives". They were correct in pointing out that many people in the test congregations misunderstood the words (our congregation at the time did quite well in understanding the meaning as related in the Biblical texts). The solution for the GW translation team was to use words that may or may not have been better: God’s approval instead of righteousness. However, that choice too may be misleading. And yet GW retained righteousness 130 times, and in several key OT passages (i.e., Psalm 4:1, 5; 9:8; 50:6; 97:2; Isaiah 1:27; 5:7; 9:7; 51:7, 8; 54:14; 56:1; 58:14) and then 1 Corinthians 1:30. My solution would be to continue to teach people so that they grow in the understanding of what is behind the translation whether TSeDiQ (צדק) or DIKAISOUNH (Greek: δικαισυνη). And by retaining righteousness there is a historic link — theologically and liturgically.

=================

I don't have a final answer about translations and liturgical use. But it seems that this is a critical factor that is often ignored by translation committees. I have read several books about how various translations were made, including the decision-making agenda on wording and the translating process. Not once have I read anything that relates to liturgical worship. To me, this suggests a major need for translators and liturgical churches. And who knows, perhaps the focus on a litrugical translation might avoid some of the traditional conservative/liberal splits that fracture churches and even translation committees.

My little plea is that translation committees m ake a concerted effort to examine the translation in light of and for liturgical use.

Jonah and Missions

2005-11-06T21:02:00.000-06:00

It might be surprising to some people that Jonah is really a mission book. Many years ago at seminary a returning missionary/Bible translator spoke about his work in the mission field. He then noted that when new converts wanted a book of the Bible translated, often the first one mentioned was Jonah. Let’s pursue that a little more and see if we can discover the reason.

In Jonah 1:1-2 God commissions Jonah with these words: “Arise, go to Nineveh, that great city, and cry against it; for their wickedness has come up before me.” Interestingly the LXX uses κηρυξον (“preach”), which the ESV follows, “preach against”. Such wording implies a very strong Law proclamation.

But Jonah has other ideas: But Jonah rose to flee to Tarshish from the presence of the LORD. He went down to Joppa and found a ship going to Tarshish; so he paid the fare, and went on board, to go with them to Tarshish, away from the presence of the LORD. At the command to go to Nineveh, Jonah heads in the opposite direction; while there is doubt about the exact location of Tarshish, it is generally agreed to be in the western part of the Mediterranean Sea, most likely Spain. In other words, Jonah tries to flee as far from Israel/Judah as he can go.

It might be easy for us to criticize Jonah, but let’s remember the situation in which he finds himself. Nineveh represented the hated and feared enemy of God’s people. They would soon swoop down and conquer the northern 10 tribes (Israel), killing many, dragging many into captivity. Consider today if God told me to go the Al Qaeda headquarters and preach against it. What would my reaction be? Probably the same as Jonah’s.

But God does not let Jonah get away. For God’s prophet to speak God’s Word, he will first have to undergo the same as the people of Nineveh. God has to “preach against” Jonah. He does so by sending the storm, then allowing the sailors to throw Jonah overboard, and finally a great fish swallows Jonah. The Law is spoken in its harshest measures. Only an intervention by God can save Jonah - and that is what happens.

Jonah recognizes in the bottom of his despair - in the bottom of the fish - that apart from God’s steadfast love/covenant love (חסד) there is no hope. Ironically Jonah adds the phrase “those who pray to idols” forsake that very hope. Thus, Jonah is setting himself up against the Ninevites (who have the idols - chapter 3). That is, it is “good, right, and salutary” that Jonah, an Israelite would be shown grace, extended God’s steadfast love, and receive hope in the midst of no hope.

What Jonah forgot was something that happened early in the kingship of Israel, several hundred years before his time. Notice this critical passage: 1 Samuel 15:23, Samuel speaks to Saul: For rebellion is as the sin of divination, and stubbornness is as iniquity and idolatry. Because you have rejected the word of the LORD, he has also rejected you from being king." Jonah fell into the same trap; he could not see that his rebellion was in the same category as the idolatry of Nineveh. Therefore, all are under the same condemnation, whether Jew or Greek (Romans 3:9-10).

Nevertheless, God’s grace rescues Jonah, leads him to renewed faith in God.

Sometimes we as forgiven, restored Christians might think that God will change his mind about what he wants us to do. “I have been forgiven, but surely God won’t ask me to do something that I have already refused.” But not so with God. In fact, 3:1-2 we find a repeat of 1:1-2, God’s commission to preach against Nineveh. This time Jonah responds in obedience (result of faith); he goes to Nineveh and preaches against the people. Only an intervention by God can save Nineveh - and that is what happens.

The results are stunning! The people hear the judgment against them and their city, they recognize their sin, and repent in sackcloth. Even the king publicly proclaims the changed hearts, in the desire that “God may relent and turn from his fierce anger” (3:9).

Given Jonah’s prior experience of terror under the Law and the refreshing new life in the Gospel, we might expect that Jonah would rejoice at such a response. Alas, Jonah does not. Rather, he is quite put out! “It is exceedingly evil” was how Jonah considered this new situation. Because Jonah was an Israelite, he knew the promises of God to God’s people. But the Ninevites? No way! They are people who cling to their idols (Psalm 115:1-6), and in Jonah’s mind meant that meant there were two classes of people: God’s people and “them”. The people of Nineveh were part of “them” and therefore could - should not! - receive the same “steadfast love/covenant love (חסד)” that is the heritage of Israel. God shows the same compassion to the “nations” (epitomized by Nineveh) as he does to Israel. The law of God and the grace of God are not hindered by barriers set up even by the strongest of nations.

So the pattern is:

Part 1: God commissions Jonah to speak against Nineveh

Jonah refuses

God speaks against Jonah

Jonah repents and lives

Jonah rejoices in prayer

God’s first mission complete

Part 2: God commissions Jonah to speak against Nineveh

Jonah obeys

God through Jonah speaks against Nineveh

The people of Nineveh repent and live

Jonah sinks into despair

God’s heart of compassion demonstrated and second mission complete

Now through the lens of Jonah, let’s glance ahead to the Great Commission of Matthew 28:18-20. Jesus sends the disciples to “make disciples” of all nations (note also the “preach” aspects in Luke, Mark, harking back to the LXX use of the same word in Jonah's context). In the past “nations” (Hebrew: GoYiM) would have meant “them” of Jonah’s experience, now the “nations” include Israel itself as part of the “nations” (Acts 1:8, “beginning in Jerusalem”). Everyone and every nation is the missionary target of the Good News.

Further, notice the promise in 28:20 “for I am with you always.” Jonah thought he could avoid the mission assignment by fleeing, not from Nineveh, but from God’s presence. It didn’t work; God was with him. So also, those who think that the Great Commission can be shuffled off to someone else forget that Jesus “is with them always”. No matter where they go, when they go, how far they go, Jesus is there, and the commission is in effect. Jonah becomes a precursor of both Jesus' resurrection (Matthew 12:39-41) and the Jesus' Commission to the disciples (Matthew 28:16-20).

Jonah truly is a missionary book - for all of us!

Samson and "what is right"

2005-10-30T19:05:00.000-06:00

In Sunday morning Bible class the last two weeks Samson (Judges 13-16) was mentioned in the context of missions (and diversity). I am not teaching this particular class. However, I found a significant theme related to the entire book of Judges.

The repeated cycle of blessings, judgments, restorations, in the book of Judges is well summarized in Judges 21:25 “every man did that which was right in his own sight.” As we read through the book, the problems arise when “every man did what was right in his own sight”, in a sense repeating the three-fold problem of Genesis 3:6 (And the woman saw that the tree was good for food, and that it was pleasant to the eyes to look upon and beautiful to contemplate).

Samson becomes a miniature view of that cycle, but with some interesting twists in terms of God’s judgment. In Judges 14:3b we read: And Sampson said to his father, "Take her for me, for she is right in my eyes,” which is repeated in 14:7. Now in between those two verses, Samson is empowered by the Spirit of Yahweh to kill the lion. As an Israelite he was not to touch a dead animal (Leviticus 11:39-40), but if he did he was to offer sacrifices for his uncleanness. Also, note that Samson does not tell his parents about his encounter, and therefore leads them to be unknowingly unclean (Judges 14:6). On top of that, as a Nazarite Samson was not to have contact with a dead animal, which likewise causes even his parents or siblings to be unclean (Numbers 6:6-8). Samson compounds his problems when later he kills the Philistines (Judges 14:19), again empowered by the Spirit of Yahweh. However, when the Nazarite has contact with a dead person he is to shave his head (Numbers 6:9). Samson does neither (offer sacrifice nor shave his head).

And yet God accomplishes his cleansing purposes with Samson, but through the Philistines. While the Philistine woman “was right in his eyes”, the Philistines gouged his eyes out (Judges 16:21). And his hair was indeed shaved, by trickery (Judges 16:19), seemingly in retaliation of his own arrogance and his ability to deceive (Judges 14:12, 14, 18, 15:16).

And finally, after he suffers these humiliations, he is now where God can work his greatest work through him, that is, to bring judgment upon the Philistines themselves for their role in conquering some of the tribes of Israel.

So the structure of Samson’s episode is:

A: right in his own eyes
B: uncleanness not taken care of by head shaved
B': uncleanness resolved by head shaved
A': right in the eyes of God

Other ideas can be gleaned, but this was an key insight for me today.

Mission, Isaiah, Acts, and Romans

2005-08-29T19:39:00.000-05:00

To continue the thought of the previous post: the book by David Pao is Acts and the Isaianic New Exodus, Biblical Studies Library, J.C. B. Mohr, 2000 (Baker Academic, 2002). The key point of his study relative to Acts 1:6-8 is the framework of Acts in light of Isaiah 49:6. This is the second Servant Song in Isaiah and focuses on the mission objective (Isaiah 52:13-53:12 focuses on the how):

Isaiah 49:6
he says: "It is too light a thing that you should be my servant to raise up the tribes of Jacob and to restore the preserved of Israel; I will give you as a light to the nations, that my salvation may reach to the end of the earth.

Notice that the Servant has two objectives: 1. restore Israel, and 2. be a light to the nations. When these are achieved, then salvation goes to the end of the earth.

In Acts 1:6, the disciples ask “Is it at this time you are restoring the kingdom to Israel?” Jesus does not rebuke them for their question, nor does he say that their theology is mistaken. Rather, their theology is incomplete. Jesus focuses the disciples on the two fold objective (Israel and the nations), and they will be guided in that objective by the Holy Spirit, the same Holy Spirit who guided him when he began his ministry (Luke 4:16-30). Their ministry will be begin in Jerusalem, then to Judea/Samaria, and finally to the end of the earth.

Pao notes that the phrase “to the end of the earth”, “the exact form of the phrase (with the singular εσχατου) appears only five times in the LXX, and twice in the Lukan writings, and nowhere elsewhere in ancient Greek literature not influenced by either Isaiah or Acts” (pg. 94). Thus, the mission outlined in Acts 1:8 is more than a geographic mission, rather a theological mission, and more particularly an Isaianic mission. Pao adds to this perspective by noting that Isaiah 49:6 is quoted in Acts 13:47. Barnabas and Paul had been commissioned by the church in Antioch, receiving the Holy Spirit for the mission ahead. The pattern of Barnabas and Paul (now Paul and Barnabas) has been to go to the Jews, but when they reject the message, to turn to the Gentiles, in fulfillment of Isaiah 49:6.

Now, what is interesting is that the restoration of Israel only happens as the second part (light to the nations) happens. And this bring us to Paul’s thematic phrase in Romans, “first to the Jews and then to the Greeks”. One can not happen without the other. Paul emphasizes this in Romans 11, when he writes:

Romans 11:25-26a
Lest you be wise in your own conceits, I want you to understand this mystery, brethren: a hardening has come upon part of Israel, until the full number of the Gentiles come in, and so all Israel will be saved;

Thus, Paul’s missional understanding in Romans parallels the missional understanding of Acts - and both reflect the Isaianic mission (“restore Israel, bring light to nations - and bring salvation to the end of the earth”).

As always this post leaves many unanswered questions and raises even more. It is not definitive, but a starting point for further investigation.

Church and Mission

2005-08-22T11:36:00.000-05:00

For the past few months in Sunday morning Bible study, we have examined the five passages that cumulatively flesh out the Dominical Mission for the Church (Matt. 28:16-20; Mark 16:14-20; Luke 24:44-53; John 20:19-31; Acts 1:6-8).

While each of these is distinctive in setting forth the mission of the Church, and each is uniquely suited to its particular writing context, they also share elements of mission. Here are a few of the most important elements:

Authority (of Jesus)
Holy Spirit
Faith/Believe
Scriptures/Testimony
Baptism
Extent (“end(s) of the earth”)

The study has helped clarify for many the framework for understanding Church, Mission, and the New Testament. One particular element of this study has intrigued me, namely Acts 1:6 in relationship to these topics, and specifically the Extent (“end of the earth”).

Acts 1:6 οἱ μὲν οὖν συνελθόντες ἠρώτων αὐτὸν λέγοντες κύριε εἰ ἐν τῷ χρόνῳ τούτῳ ἀποκαθιστάνεις τὴν βασιλείαν τῷ Ἰσραήλ

Acts 1:6 So when they had come together, they asked him, “Lord, will you at this time restore the kingdom to Israel?” ESV

Coming from an amillennial perspective, I have found few, if any, theologians in this school who have adequately addressed this verse. That is, concern about the accepting a bifurcation of Israel/Church that is symptomatic of premillennial theology causes many to either ignore or gloss over this verse and “get to the real meat in 1:8”. But what is the proper way to address this verse, in the context of Acts, Luke-Acts, or even broader, the New Testament? An insightful work by David Pao provides the basis for a solution.

Welcome to exegete reflections

2005-08-18T21:02:00.000-05:00

Howdy. I am trying this blogger to see what kinds of thoughts I can scrape together. I have many interests, primarily theological, but also software, bluegrass music, and assorted odds and ends.