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Is that Promise for You?

April 15, 2013 — Leave a comment

Jesus says in Matthew 5:13-16,

“You are the salt of the earth. But if the salt loses its saltiness, how can it be made salty again? It is no longer good for anything, except to be thrown out and trampled underfoot.“You are the light of the world. A town built on a hill cannot be hidden. Neither do people light a lamp and put it under a bowl. Instead they put it on its stand, and it gives light to everyone in the house.

Who is the “YOU” in that passage? For those of us who apply the bible directly to our own lives its quite natural to see the “YOU” as referring to us. For instance, The Personalized Bible renders that verse for me this way

“Matthew is the salt of the earth. But if the salt loses its saltiness, how can it be made salty again? It is no longer good for anything, except to be thrown out and trampled underfoot. “Matthew is the light of the world. A town built on a hill cannot be hidden. Neither do people light a lamp and put it under a bowl. Instead they put it on its stand, and it gives light to everyone in the house.

Since the “YOU” is plural, we also might apply it to a particular Christian group. “My Church is the salt of the earth” or “those who say a sinners prayer are the salt of the earth…”

But Jesus’ “YOU” is more specific than that. It has a context which we all too often ignore. Jesus has already told us to whom that “YOU” refers.

“Blessed are the poor in spirit,
for theirs is the kingdom of heaven.
Blessed are those who mourn,
for they will be comforted.
Blessed are the meek,
for they will inherit the earth.
Blessed are those who hunger and thirst for righteousness,
for they will be filled.
Blessed are the merciful,
for they will be shown mercy.
Blessed are the pure in heart,
for they will see God.
Blessed are the peacemakers,
for they will be called children of God.
Blessed are those who are persecuted because of righteousness,
for theirs is the kingdom of heaven.

Blessed are YOU when people insult you, persecute YOU and falsely say all kinds of evil against YOU because of me. Rejoice and be glad, because great is YOUR reward in heaven, for in the same way they persecuted the prophets who were before YOU.

YOU are the salt of the earth…

The “YOU” Jesus addresses are those who possess these qualities. While I hope those qualities are represented in you and me, I recognize that’s not necessarily the case. Do you and I match the description? The promise is for those who in weakness demonstrate humble dependency upon God. It’s not for people who simply claim the promise by inserting their name.

In Bible, Devotions

When Jesus Gave Birth (Part 4)

April 12, 2013 — Leave a comment

This is part four in the series “When Jesus Gave Birth.” You can find the introduction to the series here and the second and third parts here and here.

How can the piercing of Jesus side and the flow of blood and water (John 19:34) have anything to do with the creation of Eve (Genesis 2:21-22)? Didn’t God use one of Adam’s rib to form Eve? There’s no mention of a rib in John 19. Is there?

The verbal and circumstantial parallels between the piercing of Christ side (John 19:34) and the creation of Eve (Genesis 2:21-22) boils down to these:

1. Death as sleep. The piercing and flow follow the death of Jesus. Genesis tells us that prior to taking Adam’s side to form the woman he caused Adam to go into a deep sleep (tardema). Deep sleep is commonly used of a night’s sleep as in Job 14:13; 33:15 and Proverbs 19:15. But here in Genesis 2:21-22 it is the same special work of God as when Abraham slept before the covenant with God (Genesis 15:12). Since Jesus rises again, His death is likewise comparable to sleep. Jesus makes the comparison between sleep and death explicit in John 11:11 before the resurrection of Lazarus.

2. Opened side. While “rib” is a good rendering of what God took from Adam in Genesis 2 it is unnecessarily restrictive. The Hebrew may refer to a rib but it more broadly means side. Besides it use in Genesis 2, it is used in the Old Testament for the sides of objects, buildings and hills. Side was also in the minds of the Greek LXX translators when they rendered the Hebrew as pleura. The substance God uses to form the woman is found in the man’s side. John 19:34 and Genesis 2 also share the unique fact that plerua is in both instances is singular when it normally occurs in the plural. It is the side (pleura singular) of Christ where John locates the piercing. Just as God takes from Adam’s side (pluera singular) so the solider pierces Christ’s.

3. The Substance. In Genesis God takes a part of Adam to fashion a helper just like him. In a similar fashion, what flows from Jesus side is a representations of his two natures. The blood stands for his flesh or humanity while the water His spirit and divinity. You can somewhat see this in the standard views on the flow of blood and water reviewed in the second part to this series. But I would also like to turn you attention to this post where I quote a work that delves a little more deeply into this issue.

These verbal and circumstantial parallels are by no means definitive. With just a few similarities it’s clear how Brown and Stibbe could have dismissed it. While the church fathers may have believed in such a connection this in no way proves that John intended it.

But strengthening the connection are the multiple themes in the gospel which point to it. The greatest support for the connection may not necessarily be the ‘textual’ similarities in 19:34 but rather how it corresponds so neatly with John’s message and themes. Volume, as we have already seen, is not the only way to judge an allusion.

We’ll begin to look at how this allusion fits John’s message in our next post.

In Bible, Gospels

Star Wars, Literary Parallels and the Bible

April 11, 2013 — 1 Comment

Have you noticed how the second Star Wars trilogy (episodes I-III) parallels the first (episodes IV-VI)? Here are a few examples.

A New Hope (IV) and the Phantom Menace (I)

Both Luke and Anakin Skywalker leave their family on Tatooine to be trained by Obi-wan as a Jedi.
Obi-wan is killed by a Sith lord in front of his apprentice Luke just as Qui Gon is killed by a Sith lord in front of his apprentice Obi-wan
Both films climax with Skywalkers (Luke and Anakin) in a space battle in which they blow up the enemy space-station
Full cast appears in triumphant award ceremony

The Empire Strikes Back (V) and Attack of the Clones (II)

Male leads are separated during “romantic” chapter of the film.
Both Boba and Jango Fett follow heros in Slave I through astroid field while heros hide behind an asteroid and escape with the garbage.
The first begins with a battle against giant robot walkers and the later ends with battle against giant robot walkers
C-3PO is dismantled in a droid factory
Both Luke and Anakin Skywalker lose an appendage and get a robotic replacement.

Return of the Jedi (VI) and Revenge of the Sith (III)

The original title of Return of the Jedi was Revege of the Jedi
The Emperor makes his first real appearance both these films
Both Luke and Anakin Skywalker wear a black glove to cover their robotic hands.
Luke battles Vader while Palpatine watches just as Anakin battles Dooku while Palpatine watches
Luke cuts off Vader’s robotic hand in light saber duel just as Obi wan cuts off Grevous’ robotic hand in the same way
Ewoks battle from tree homes on Endor just as Wookies battle from tree homes on Kashyyk
Vader unmasked in the former while Vader is masked in the later
Ends with funeral

The list of parallels goes on. You can find a more complete list here webpage. It’s pretty clear that the two Star Wars trilogies were arranged in a parallel a-b-c-a’-b’-c’ pattern.

Parallel Patterns in the Old Testament

I bring this up because I think it’s interesting that at least some people still recognize and value such implicit parallels. For the ancient writer and reader it was no different. These parallels in Star Wars are great illustration of the way the biblical writers structured some of their writings. Here’s what David Dorsey says in his extremely helpful book the Literary Structure of the Old Testament.

Parallel arrangements are relatively common in the Hebrew Bible. They generally feature two sets (or panels) of units, in which the units of the first set are matched in the same order by those of the first set (a-b-c II a’-b’-c’ or variations). When a parallel scheme has an odd number of units, the unmatched unit can be placed at the end (a-b-c II a’-b’-c’ II d), center (a-b-c-d-a’-b’-c’), or (more rarely) beginning (a-b-c-d II b’-c’-d’).

Parallelism frequently occurs in Hebrew poetry. Note for example, the a-b-c II a’-b’-c’ pattern in Psalm 19:1-2 {19:2-3}:

a the heavens

b tell of

c God’s glory

a’ the sky

b’ proclaims

c’ his handiwork

a day by day

b they pour forth

c speech

a’ night by night

b’ they declare

c’ knowledge

The pattern can also be found in larger unites. For example, the creation story in Genesis 1:1-2:4, although primarily linear (first day, second day, etc.), exhibits a secondary parallel pattern (a-b-c II a’-c’c’ II d):

a light

b sea and sky

c dry land

a’ lights

b’ fish and birds

c’ land animals and humans

d Sabbath

Whole books may likewise be arranged in this way. The seven parts of Jonah are primarily linear in arrangement (following a chronological order), but also exhibit a secondary parallel pattern (a-b-c II a’-b’-c’ II d):

a Jonah’s commissioning and disobedience (1:1-3)

b Jonah and pagan sailors: Yahweh is merciful (1:4-16)

c Jonah’s response to Yahweh’s mercy: praise (1:17-2:10 {2:1-11})

a’ Jonah’s recommissioning and obedience (3:1-3a)

b’ Jonah and pagan Ninevites: Yahweh is merciful (3:3b-10)

c’ Jonah’s response to Yahweh’s mercy: resentment (4:1-4)

d Yahweh’s lesson (4:5-11)

Parallel Patterns in the New Testament

But its not just in the Old Testament. I’m fascinated by the way the Gospel writers conveyed meaning through the arrangement of there parts. Here’s one very significant example.

We all know that Luke begins his story with two annunciation scenes. But did you know that Luke uses parallels to arrange them in a meaningful structure. Look at this:

a Description of Zacharias and his situation (1:5-10)

b Angel’s message to Zacharias (1:11-22)

c Zacharias returns home and Elizabeth reacts to the news (1:23-25)

a’ Description of Mary and her situation (1:26-27)

b’ The Angel’s message to Mary (1:28-38)

c’ Mary goes to Zacharias’ home and Elizabeth reacts to the news (1:39-

d Mary’s sings a song

When we miss the pattern we miss some of the message that Luke’s attempting to convey. And the same goes for other patterns in the New Testament. For more on how Luke uses this parallel pattern to convey meaning check out these two posts: What Happens When You’re Filled with the Spirit and Why God Shut Zachariah’s Mouth.

In Bible, Culture, Film, Gospels

When Jesus Gave Birth (Part 2)

March 19, 2013 — Leave a comment

This is part 2 in the series “When Jesus Gave Birth.” You can find the introduction here.

Both the piercing of Christ side and the flow of blood and water (John 19:34) are unique to John’s gospel and it’s clear from the testimony which follows it (19:35) he sees in them great significance.

Three times he swears to these events. (1) “He who has seen has borne witness” (2) “and his witness is true” (3) “and he knows that he is telling the truth…”

His summary, “so that you also may believe,” foreshadows the very purpose of his gospel, as summarized in John 20:31. “But these have been written that you may believe that Jesus is the Christ…”

So striking is this testimony it has been called, “the most solemn protestation of accuracy to be found in the whole work.” No where does John make a more passionate and personal claim.

The piercing and flow are important to John. EXCEPTIONALLY IMPORTANT.

But Why?

What significance does the witness perceive?

No shortage of valuable incites have been offered but the following three views are most popular today.

1. Real Human Death.

John says the soldiers pierced Jesus’ side because when they came to hasten his death by breaking his legs they unexpectedly found him already dead. The piercing is thus the soilders way of answering the question, “Has Jesus truly died?”

But for John the question of Jesus real death was just as important. It appears John is actively countering a claim made by false teachers that Jesus only appeared to have a body (1 John 4:2, 2 John 7) and/or to have died. And indeed some studies have shown a natural explanation for the release of blood and water.

As to a further meaning, John cites two scriptural fulfillments of this scene (19:36-37). The first of which says not a bone of his will be broken and alludes to the Passover lamb (Exodus 12:46; Num. 9:12; Psalm 34:20). The actual piercing and flow, however, are not specially related to this allusion. Instead it’s the unfulfilled intention to break Jesus’ legs which is its referent.

2. Release of the Spirit.

Water is an essential core symbol of the Gospel of John. We find it connected with baptism (1:26, 31, 33, 3:23), purification (2:6), tradition (4, cultic healing (5:7) and cleansing (13:5). John contrasts these earthly waters of purification with Christ’s offer of “living water” which he explicitly connects with the Holy Spirit (7:37-39).

And the flow in John 19:34 is specifically the fulfillment of Jesus cry in 7:37 that ‘rivers of living water would flow from within.’ There, Jesus alludes to the water from the rock in the Exodus account (Exodus 17:1-7). Here in 19:34 the flow alludes in like manner to the later day fountain for “sin and uncleanness” in Zachariah and Ezekiel flowing from Jerusalem and the temple. John’s second scriptural citation “they shall look on the one they have pierced” in Zachariah 12:10 fully supports this conclusion.

3. Symbols of the Sacraments.

To a lesser extent, interpreters continue to debate the merits of a sacramental symbolism, particularly the Eucharist/Communion and baptism, in the flow of blood and water. Water has indeed been associated with baptism in the Gospel of John (John 1:33,35) and blood with consuming Jesus’ body (John 6:53-56).

What confuses those who argue for a sacramental symbolism is the order in which the elements appear. They neither match the historical occurrence of baptism and death in the life of Jesus or correspond to the spiritual practice in life of a believer. Most scholars conclude that if John is making a reference to the sacraments it secondary at best and thus not the author’s primary objective.

As great as these interpretations may be they do not exclude the possibility that an allusion to the creation of Eve is also at work. This allusion, if present, would not replace or even overshadow these well attested meanings. But like the allusion to the Exodus (17:1-7), which scholars by and large recognize, it brings them into greater focus.

In my next post I’ll offer some criteria by which we can objectively deterimine if John 19:34 is indeed and allusion to the creation of Eve (Genesis 2:21-22).

In Easter, Gospels

Pay Attention to Beginnings

March 18, 2013 — Leave a comment

Sometimes a beginning foreshadows the story.

The hair-raising opening to the 2012 movie Flight, for instance, encapsulates the rest of the film.

When a sudden malfunction sends his plane into a nosedive, Captain Whip Whitfield though heavily intoxicated and high on cocaine manages to crash-land in an open field.

Beginning: The initial malfunction or what the film later refers to as an “act of God” represents the crash of the plane which will send Whip’s personal life in like manner spiraling out of control.

Middle: His impaired efforts to recover the plane stands for his subsequent attempts to hide his alcohol and drug use from authorities while personally losing himself to his addictions.

End: And finally the plane crash with minimal loss of life foreshadows the joy and the tragedy in the film’s ultimate conclusion. (I’m not going to spoil it for you.)

The Bible

Such beginnings were not unknown or unused by Biblical writers.

Luke, for instance in his nativity (Luke 1), juxtaposes the accounts of Zachariah and Mary to stress the important contrast that will unfold throughout his story.

Like Zachariah, rich, powerful, male, Jews by and large reject God’s message while the poor, the powerless, women, and Gentiles, represented in Mary, receive it. As a result the voices of the powerful are taken from them while the dispossessed begin to sing.

But the whole Bible, though made up of various authors, is likewise is fittingly foreshadowed in its opening scenes.

In the Beginning God creates Man (male and female), gives them a law and a land but Man disobeys the law and is ejected from the land.

Sound familiar? It should. It’s the story of Israel.

Genesis 1-3 is not just a history lesson about origins. It’s a summary which directs our attention to the Bibles main theme.

Today when we read Genesis 1 it seems incredible. How could the earth have a morning and an evening before there was a sun? Why would God jump from the fish to the birds without first creating animals on land? And perhaps the biggest question, why would God who has the power to create the earth instantly take six days and then a holiday?

Such questions become less of an issue, however, when we see how the details of the account foreshadow the Bible’s larger narrative.

God is building.

What he’s building is a temple.

A temple in which He will indwell His own Idol – Man.

In Bible, Film, Gospels

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