Friday, April 3, 2015

Does our preaching reveal an Over-realised Christology?

Just recently I heard my minister again refer to people who inadvertently hold to an over-realised eschatology. He made the point that this belief can often be seen in the view taken of the resurrection when preached at funerals. It seems that too often our beliefs are revealed when our humanness is laid bare.
It got me thinking that perhaps an over-realised eschatology is only a symptom of an over-realised Christology.
Now we need to tread carefully here. I am not at all minimizing or downplaying the significance and centrality of Christ. After all, 1 Peter 3 tells us to set apart Christ as Lord in every activity, whether it be in our thoughts or our speech or our behaviour. So let's carefully define the concept.
An over-realised eschatology is one where people think and believe that all the benefits and realities of heaven we have now. For example since there's no sin in heaven I am sinless now. But of course that is so obviously false. I may have positional righteousness before God now by being in Christ, but I do not have practical righteousness and that is made abundantly clear by Scripture itself, in all the commands and exhortations found throughout the New Testament.
Likewise, an over-realised Christology is one where Christ's death and resurrection are made all there is to happen in regard to Christ's work - with sometimes the added phrase that "all we do now is await the second coming." In the vernacular, it says it's all done and dusted, nothing awaits us except the return of Christ and then heaven.
But when we put it that way we start to see the inadequacy of that approach or belief or hermeneutic. Biblically we quickly get into hot water, one cannot have a over-realised Christology if only half of the prophecies regarding the Messiah have come to fulfilment so far. That itself would be a denial of the veracity of God, the God who does indeed keep His Promises.
So how does this belief work itself out in practice? Well the sermons of many Preachers today seem to assume this over-realised Christology.
It's seen when Preachers take a passage of the Word of God and see the application as a call to proclamation, to going and declaring to all people "the Gospel" namely of the death and resurrection of Jesus, totally ignoring what the point of the passage is actually about. I have witnessed Preachers do this, both Anglican brothers and Baptists and it leaves me bewildered. Jesus' ministry did not stop at his death and resurrection. He told his disciples to wait in Jerusalem until they received the Holy Spirit. There is a progression to His Ministry, His work is ongoing. This is what the book of Acts lays out for us. To imply the Gospel is all there is, is to ignore Jesus' own words and the teachings of the New Testament.
I am certain some would not deny this truth, - that there is indeed more to come in the Plan of God. The problem is that the focus of their preaching actually teaches the opposite. It misguides their hearers and leaves the hearer taking on board an over-realised Christology. To call the hearer to repent and turn to Jesus, or to rejoice in the Gospel at that point when the passage before them doesn't teach this is to not "preach the whole council of God". We must remember that 'The Plan of God' is not some reductionistic gospel!
It is pretty difficult to put the focus on the Gospel message as such when preaching on the qualifications of an elder from 1 Timothy. That however is not to deny one can call upon their unbelieving listeners to repent and believe the gospel, for we need only remind them that one cannot exhibit that kind of character and behaviour without having been transformed by God when one turns to Jesus and becomes a disciple because of His death and Resurrection.  But that is quite different to ending a sermon on such a passage by referring to the Gospel or giving the impression that this is the meaning and application of the passage.

Is this over-realised Christology what motivates people when preaching from the Old Testament to quickly jump into the New Testament without having first explained how the original hearers would have understood it and applied it? Too often preaching the Old Testament is really preaching the New under the title of the Old Testament so we might assuage ourselves as having preached to our congregations both the Old and New Testament. Are we really only giving lip service to the Old Testament? the Scripture that Jesus loved.

Let's carefully expound the Scriptures, the whole Plan of God and not merely succumb to some overarching phrase we call "the Gospel."

In Christ,

Monday, January 26, 2015

Is our preaching succumbing to our Culture?

William Willimon Professor of Christian Ministry over at Duke University delivered an observation on Tuesday 20th Sept 2011 called "the Culture is overrated" which is even more poignant today.
He started by saying
When I recently asked a group of pastors what areas they wanted help with in their preaching, most replied, “To preach sermons that really hit my people where they live.”
At one time I would have agreed this was one of the primary purposes of Christian preaching—to relate the gospel to contemporary culture. Now I believe it is our weakness.
In leaning over to speak to the modern world, I fear we may have fallen in. Most of the preaching in my own denomination struggles to relate the gospel to the modern world. We sought to use our sermons to build a bridge from the old world of the Bible to the modern world; the traffic was always one way, with the modern world rummaging about in Scripture, saying things like, “This relates to me,” or, “I’m sorry, this is really impractical.” It was always the modern world telling the Bible what’s what.
This way of preaching fails to do justice to the rather imperialistic claims of Scripture. The Bible doesn’t want to speak to the modern world; the Bible wants to convert the modern world.
Much of what William says is challenging to our preaching to the world, but when we consider we are preaching mostly to our congregations, those professing to be Christians, claiming to be disciples of Jesus, then this speaks volumes about where they are at.

It certainly clear that many find it difficult to listen to expository preaching, they much prefer the 3 point sermon or topical sermon. In most cases for the expository sermon to be palpable it must begin with an attention getter from our world and end with some worldly relevance to my situation. As the kind professor pointed out, too often the focus is how all this "relates to me" in my situation, my life experiences.

Now I am not for a moment suggesting we go to the opposite end of the pendulum and have preaching not at all relating to the hearer, yet even saying it that way is to misunderstand the preaching of Scripture. It's not all about you. Frequently the application is seeing How Great God is and His faithfulness and dedication to fulfilling His plan and praising and Thanking Him. Many Christians at this point are in need of reassessing their attitude to God addressing them in the Bible.

William said "the Bible wants to convert the modern world". Just as aptly we might say that for believers listening to the Scriptures, "The Bible wants to transform you. make you more like Christ."

Read William and prayerfully reflect on how you listen to the Sermon this Sunday.

In Christ

Saturday, January 24, 2015

Creation Genesis 1 and the Gap Theory

The Gap theory. This is just one of a number of views held about Genesis 1:1-2.
            It is frequently attributed to some early Jewish writers, some early Church “fathers” and some even today hold this view. Some translations, such as the TEV are now suggesting it by the use of "when" in verse 1, academics like Michael Hieser also teach it or at least that verse 1 is a dependent clause.

At least four different arguments are mentioned in support of this view that there is a gap in time between verses 1 & 2.
  1. It suggested that the word create doesn’t mean out of nothing but God took something and formed it from that. This latter notion just pushes the creation question of origin one step further back. Eg Where did the matter come from for God to form it? Sometimes the word “create” bara, and “made” are used at the same time, as in the creation of man from the dust of the earth, vs 27, so  the word create can be used for out of nothing and also from stuff already there the context makes it clear. READ Hebrews 11:3. What comes to pass out of nothing? “What is seen” ie the universe was “out of nothing”.

  1. Some suggest that God made the earth as a place for the angels and that they left their abode and tried to usurp God, or at least some did, eg satan. This then suggests that what we have in Genesis 1 is a recreation. But the text is clear in the following verses that this creation is of the universe, the sun and moon, etc not just of this planet. Granted that angels and satan just enter the story unannounced in chapter 3, but the focus is not on them, but God and mankind.
  2. Some argue that verses 1-2 have a possible translation[1] of “in the beginning when God created the heavens and the earth” which is called a dependant clause.  Which means you expect further information to complete the sentence. So on this understanding verse 2 supplies that and the real down to business begins in verse 3. Illustration “when Carolyn and I got married in 1987.” This is illustrative that a dependent cluase needs further information to make the point. They say it must be a dependant clause because Ancient Near East Cosmologies such as Babylonian creation myth, the Enuma Elish begins this way. And when Masoretes added vowels to Hebrew in 600AD they translated it as a dependant clause. But the Hebrews knew their Old Testament had dependent and independent clauses but saw fit not to translated it this way, not even between 300-200BC when they wrote the Old Testament into Greek [ The Septuagint ] they left it as an independent clause. 

     4.   Lastly some argue “empty and void” vs 2 suggest destruction. And so this was the way God had the stuff at the time of satan’s rebellion before he “remade” it. However empty and void more aptly means  uninhabited. God made the Heavens and the Earth to be filled, not left uninhabited. Additionally, we must consider that Genesis 1 has the refrain “good” and that at the Creation of light God says it was good. It is difficult  then to think that verse 2 refers to something bad and that God has not bothered to point this out in the  text which has God declare good as a dominant phrase.

[1] Just because something is possible doesn’t mean it’s true.

In Christ

Sunday, January 11, 2015

Myth and the Bible

For at least the last 100 years people have taken to type casting Genesis 1 &  2 as Myth. The contrast has for many been between the text as myth and the text as history. So what is the definition of myth being espoused lately?
William J Larkins JR points out in his book on Culture and Biblical hermeneutics that "the primary purpose of the Bible is to promote the faith of the one true God over the pagan myths of origin, power and destiny, and so direct reference to the lurid content of such myths is intentionally restricted." pg 208.
One should remember that part of the Biblical Worldview is the reality of the satanic and demonic and that this reality must not be scoffed at and dismissed as an adored relic of religious myth. One reason the Bible clearly has a negative attitude towards myth is that it is grounded in a distortion of the truth and that it leads people away from God. As we read in 2 Tim 4:4 which presents the contrast so well, that of the temptation to turn from the truth and "wander away to myth". See also in regard to myth, Titus 1:14, 2 Peter 1:16.
It is hard then to see how one could see a positive role for myth or declare The Word as myth without rejecting this Biblical foundation. Yet some still do this.
I am presently reading Gary Dorrien's 'The Word as True Myth' and I am looking forward to seeing how he deals with this for the suggestion is that the Bible as myth has been the foundation of liberalism since the Enlightenment. This consequence of the Enlightenment is seen in some theologians who declare that the New Testament contain "some accounts which are plainly mythical" Dorrien pg 6.
In declaring Acts 19:11-12 the healing by contact with cloths that touched Paul's body, or Matthew 17:24-27 about the coin in the fish's mouth, or the rock that followed Moses in the wilderness, 1 Cor 10:4 the immediate response seems appropriate that to take such accounts as myth is to assume that the God of the Bible doesn't act supernaturally. Which is exactly the consequences that the Enlightenment engendered through it's rejection of the Authority of God and the position that the reality of Kant's noumena was unknowable. The age of the patriarchs in Genesis 5:1-32 who lived an average of 857 years shouldn't be apriori ruled out under the classification of myth.  I for one doubt the proclaimed position of certain liberals that the biblical stories of the flood and Tower of babel are reworked from mythical Babylonian texts. ibid. There is a more cogent and reasonable answer to what is going  on  there given the  inspiration of  Scripture. However this is not Dorrien's concern in presenting a history of modern theology. pg 6.
Given these texts mentioned above are a motivation for liberals seeing some texts in the Bible as myth, even so this doesn't mean one can and should then infer all the Scripture is myth, yet as we see below this is the consequence of liberals who define myth as the language of religion.

Still, perhaps we are getting ahead of ourselves a bit. We really need first of all to define "myth".
At we read of myth as

"a traditional or legendary story, usually concerning some being or hero or event, with or without a determinable basis of fact or a natural explanation, especially one that is concerned with deities or demigods and explains some practice, rite, or phenomenon of nature."
and this starkly contrasts with the common understanding of myth, which is more commonly and nontechnically understood as narratives that exclude historicity, stories taken as not factually true. Others define myth as non-historical tales that contain a moral message.
Often times myth has been taken to be story about 'God' or 'the gods', and ultimate reality, especially pertaining to Creation. However it clear that myths do not always narrate about God or gods.
Already these definitions suggest that myth is normally contrasted with the historicity of the account described. However further investigation is required in gaining an understanding of what liberal theologians are getting at when citing a text as myth. 
Dorrien reveals how liberals have reworked the definition of myth over the years.
Beginning with the history of religion school in Germany with representatives such as Troeltsch, Gunkel, Wrede and others, who spoke of myth "primarily as fable or invention" to which Wrede amended it "as the use of imagery to express the otherworldly in terms of human relationships." pg 8. Dorrien calls Wrede's definition "a mode of understanding constitutive of religion itself." ibid  In other words, myth is the language of religion. This prefigured "the 20th century understanding of myth as a true story that discloses exemplary or sacred truths." ibid.  Ernest Cassirer and the literary figure Claude Levi-Strauss "understood myths as fundamental forms of world constructing thought." ibid.
The Theologian Tillich takes myth "as the essential mode of encounter with the sacred." Here "myth is the Universal category of religion." and "it's the narration of a sacred history that relates an even that took place in primordial Time, the fabled time of the beginnings. put differently it tells how a reality came into existence through the agency of divine beings, be it the whole of reality, the Cosmos, or only a fragment of reality."  ibid.
Gilkey's definition follows these attempts and declares it a sacred narrative that relates the  "real story" behind the worlds reality. Myth for him clearly is "a mode of language that features a distinctive set of elements"
We need to grasp here that the above understandings of myth see it as primarily the language of the text, an approach which is accepted, almost unargued because it is grounded upon implications accepted without question from the Enlightenment, where man can deal only with the phenomena and never delve into the realm of the noumena.
It's a language that addresses "the ultimate existential questions of human living and death" and to sum it up, again as both Niebuhr and Tillich maintained, it is "the essential language of religion."

So these definitions are somewhat wide ranging and to some extent fluid, they tend to assume a methodological approach that places myth as central to religion under which Christianity was just one of the many investigated religious phenomena. 

All in all, we haven't grasped the significance of the liberal approach to myth if we haven't understood that they love to contrast between so called sacred history and history. The notion that myth records sacred history whereas actual history is what historians deal with, the texts and phenomenological events of time.

Peter Enns who recently wrote a book on Creation understanding Genesis from a functional approach sees myth  as “an ancient, premodern, prescientific way of addressing questions of ultimate origins and meaning in the form of stories: Who are we? Where do we come from?” (40)
Subtly this definition avoids the question whether these stories narrate real history. And as such it can be seen as applying to certain biblical texts, but it stands as markedly different to the approach of early German liberals who see myth as the language of religion and thus of Scripture.

Returning once again to Claude Levi-Strauss  who intriguingly in his structural anthropology 1963 said

"all mythology is dialectic in its attempt to make cognitive sense out of the chaotic data provided by nature, and that this attempt inevitably traps the human imagination in a web of dualisms:"
Here the focus is man's striving in the face of nature with an attempt to make cognitive sense of his life. Yet for Levi-Straus these are paradoxes that can never be solved.

Still for us, to accept Levi-Strauss' approach is to undermine God's revealed Word where God makes sense of our sometimes chaotic existence due to the fall of man etc.

I like Larkin's definition of myth as "a fictional narrative that exceeds the limits of truth and goes beyond the facts" pg 308. It's a story that is fictional. The problem which then arises for the exegete is how to determine which parts are relevant to the interpretation of that text and the listeners. If it is fictional it suggests that much of the content of the story is merely a tool delivering the payload of the intention of the author and thus in regard to Genesis 1 & 2 the focus so easily ends up on man and his worth, and if anything has the chance of being man centred, and therefore self centred, such would be that type of interpretation.  Don't get me wrong, to have a proper definition of myth doesn't mean that you are classifying Scripture as myth. It merely asserts that you know exactly what Scripture isn't!

I must not bypass what someone has pointed out as being Gilbert Ryles interesting remarks on category mistakes in 'The Concept of mind' 1949 pg 8 where "myth represent the committing of a category mistake committed where there is a presentation of facts belonging to one category in the idioms appropriate to another. How that can be played out in the realm of Biblical Christianity is well worth considering.

Overall, one must remain faithful to the Biblical exhortation against myth, adhere to the inspiration of Scripture, reject Enlightenment presuppositions such as proffered by Kant and so easily endorsed by liberal theologians and exhibit great care in accepting some new nuance of myth.

In Christ

Sunday, December 7, 2014

What is the Kingdom of God - beginning from Acts 1:6

What is the Kingdom of God?

This is one of the most important questions a Christian needs to come to grips with in his study of the word of God. It’s something in the main not grappled with by preachers in the Australian scene. Sydney preachers tend to focus on “the gospel” the good news of Jesus, but then fail to notice that the good news was in the context of the preaching of the KOG. For example, john the Baptist led the way with this message and so did Jesus after him.

Sadly some think the unifying theme of the Bible is salvation history. Yet the Kingdom of God is the one theme that can be said to cover revelation from Genesis to Revelation.

To grapple with this notion and indeed grapple is the operative word, one needs to deal with Acts 1:6.

One cannot pass over it as many preachers do even though sadly they claim to study and preach the word in context yet to considering context is actually something they are selective about. Other don’t ignore it but dismiss it by saying that the disciples were wrong in asking this question. But again though claiming to read the passage in context, one asks where in the passage it is dismissed as a wrong expectation?

Jesus was never short in correcting the disciples wrongly held ideas. Indeed over and over again on the Gospels he does just that with their concept of the Messiah. Mark 8:31-32 for example. He also did it with the religious leaders, and the Scribes and Pharisees by saying they had great zeal but were ignorant. “you do not know the Scriptures or the power of God.” Matt 22:9. Or when they went by their traditions instead of the Scriptures,  Matt 15:3. He confronted peoples wrong motives for following him Matt 8:18-22.  He corrects the Samaritan error with “Salvation is from the Jews”.

So what are we to make of Acts 1:6? Hermann Ridderbos and Bruce K. Waltke with conviction state that there is no future for Israel. indeed Waltke announces that there’s no clear passage of Scripture that teaches the restoration of national Israel. However this is exactly what the disciples question in Acts 1:6 claims.

It is truly amazing that someone of Calvin’s stature attributes their question to blindness.  However one must again ask “where in Acts 1 does Jesus say their question was wrong? Indeed all one can say is that Jesus said it was not for them to know the times or epochs which the Father has fixed by his own authority. Acts 1:7

The context of the disciples Question:

Acts 1 begins with the disciples spending 40 days in in-depth teaching with Jesus about the KOG. It is immediately after this that they ask Jesus the question regarding the KOG and Israel. 1:3. More importantly they ask their question after he’s told them to remain in Jerusalem until they are baptized with the Holy Spirit. 1:4-5. [ Further investigation required here - for this, the coming of the Holy Spirit, seems to raise the issue about the restoration of Israel. Certainly the book of Leviticus with its cycle of feasts is relevant here, thus The Passover with the sacrifice for sin, yet the feast of Pentecost infers the Holy spirit will be given to unite the people of Israel. Perhaps also ? are the passages in Jeremiah 24:7; 31:30-34, and Ezek 36 when Israel with receive a heart of flesh and the Holy Spirit is given where no man will need to teach his brother but all will know the truth … ] Still even without settling this issue for the moment, we can see the broader context is their having just been taught by Jesus regarding the KOG.

What then they ask is about whether Jesus is going to restore again the Kingdom to Israel. we need to take careful note of what they meant. Restore again implies there was a time when Israel was a kingdom. It’s not referring to “the spiritual reign of kingdom in people’s hearts” but their national physical kingdom of David and Solomon. Cf 2 Sa 7:16 and Psalm 89:3-4.

Jesus’ answer is pertinent. It’s “not for you to know the times and epochs the father has set.” Here many ignore again the words ”has set” which gives affirmation to God’s plan being carried out no matter what and no matter what the appearances suggest. Rather Jesus suggests that what is for them is the plan suggested in Acts 1:8 which is what we find filled out in the rest of the book of Acts. That commission is their agenda. On no plain reading can the words “it’s not for you to know” be understood as a rejection of the idea of a restoration of national Israel.

So here we have a big challenge for the preacher. To deal faithfully with what God says in His Word. To not pass over it or introduce assumptions that the text does not make and which go against the actual plain reading of the text in context.
You might say “But that unravels my understanding of the Kingdom of God as the spiritual reign of the Lord Jesus in people’s hearts.” Well then friend, go back to the Scriptures and investigate afresh the notion of the Kingdom of God.

In Christ

Monday, October 6, 2014

Krakauer on how Chris McCandless died: Into the wild

John Krakauer, author of Into the Wild has written a piece on the New Yorker in which he again investigates how Chris McCandless died.
It makes a case for ODAP poisoning leading to starvation. Yet what is required for the effectiveness of ODAP poisoning is that one be severely suffering from malnutrition, stress and acute hunger. In the end it makes for a tragic story of a self centred life.


Saturday, October 4, 2014

Exegetical analysis on Paul's conversion in Acts 9

In preparation for preaching on Acts 9. Saul's conversion I was struck by Paul's response to being blinded and hearing the voice of Jesus.
The first point is that Saul calls him Lord. Have you ever wondered why? Some might think is it the nature of the encounter that convinced him, yet our text hints that it is more. It starts with the voice calling Saul Saul. Why the repetition? Saul was blinded, he wasn't made deaf!
Being a Pharisee Saul knew his Scriptures. He knew how God had called to Abraham who was about to sacrifice his son. Genesis 22:11  Then in Genesis 46:2 God called to Jacob, it's "Jacob, Jacob. - don't be afraid to go down to Egypt" Again in Exodus 3:3 when God calls to Moses from the burning bush .. it's "Moses, Moses." He knew how also when God called to Samuel in 1 Sam 3 it's the repetition of the name again. "Samuel Samuel". [ This pointed calling is also significant in Jesus' words to Martha Martha in Luke 10:38-42 ] Scripture tells us that this repetition was common in the way God called to people for whom He had a significant part for them to play in His Plan. I am not detracting at all from God's self authenticating  authority by pointing this out, merely to say When God himself revealed himself to people in the Old Testament this characterised the encounter.

A second thing that strikes me as unusual is that Saul on having his blindness removed, in the next verse, vs 18, then he arose and even before he'd eaten he gets baptised. Context shows us that this is not Baptism in the Spirit, and anyway such Spirit Baptism would not require one to get up and be baptised before eating! That being the case it is water baptism being spoken of here. What is unusual about this is that baptism was only required of gentiles who wanted to come into the covenant fold of Israel and Worship the God of Israel. They needed cleansing but the Jews did not consider that they themselves needed it. That's why when John the Baptist came preaching and baptising it was confronting to Israel.
We read nothing in our text in chapter 9 that stands out as the reason for Saul to be baptised.
Yet there is a reason when one again considers context. When one remembers that Saul was at Stephen's stoning as recorded in Acts 7 things take on a different perspective.  The witnesses laid their garments at the feet of  young Saul as we are told in Acts 7:58. As John MacArthur says, the fact that the witnesses laid their garments at the feet of Saul, [ following Levitical law ] highly suggests Saul was at the forefront of the proceedings.
Now what had enraged the religious leaders was Stephen's declaration that he saw the Son of Man standing at the right hand of God 7:56. But almost passed over here in Stephen's speech is verse 51. where he calls them a stiff necked people, uncircumcised in hearts and ears. that is - just like gentiles and what follows is that if they are just like gentiles [ the uncircumcised ] they the Sanhedrin, are in need of cleansing! And this is just what Saul himself had been like!
Paul's Proclamation:

The last "anomaly" in our text, something that confronts us, is found in verse 20 The first recorded proclamation of Jesus to the Jews is to declare Him the Son of God. We know from reading and studying the Pauline letters a bit about Paul, and what figures as central in his teaching is the Messiah, the Christ. But that's not the first word on his lips, something we would have thought would be given his Jewish hearers. Here is something in need of deeper research. Indeed the Son is intimately tied up with the Messiah in Paul's writings, not merely as the same person but in conceptual terms. Now besides being intelligible to the Jews who saw Moses as a son, Israel as a son, angels as sons, more importantly given Nathans oracle in 2 Sam 7:14 God himself would adopt David's Royal descendants as heirs, "his house" of 2 Sam 7:11. Then it has been found that certain circles of the Qumran fellowship link the Davidic Messiah as Son of God. Scripturally, Paul's emphasis in Romans 1:3-4, Heb 1:5, 5:5 are focusing more on enthronement than birth ... see again the specifics of Acts 13:33 concerning this aspect.
In this regard also one cannot again bypass Acts 7 with Stephen's speech where he accuses the religious leaders of slaying the righteous one, who Stephen's declares he now sees standing at the right hand of God, a declaration that enrages the Sanhedrin who take him out of the city and stone him.

This isn't to say the Son does not signify the one of unique standing and intimate favour in God's Work. It is to suggest that enthronement, Jesus as God, is the focus here.

Some of the gems of Acts 9

In Christ