“The quality of your life is the quality of your questions.” -- Anthony Robbins
The courage to ask questions is the pathway to deep insight and growth. Children instinctively understand this. One of the first signs of intellectual development in a toddler is when she begins to question her surroundings. “What is that, daddy?” is the easy question for a parent, but the more difficult “Why?” is never far behind.
A series of maxims greeted visitors to the ancient Delphic oracle in Greece. The most famous reads, “Know yourself.” This is an exhortation to shift from the external to the internal. To grow we must move beyond the expectations and explanations of others. We must engage in a search for truth driven by a thirst from within rather than from a desire for conformity to externals or approval from others.
The harder questions begin when we ponder our feelings and thoughts. What am I feeling? What am I thinking about right now? How can I quiet my racing mind? Will the dull ache that I feel inside ever go away? When we ask such questions, we become observers of our lives. We are no longer mere participants along for the ride.
Most of us gain a certain level of mastery of our external world as we grow. We learn to drive. We earn diplomas and degrees. We start careers. We marry and begin to raise families. We are able to navigate career and culture easily. We are comfortable in our spiritual lives. In essence, we become competent at the givens and whats of life.
But at some point, we hit a wall and realize that we’ve lost the plot. For many of us it takes a crisis moment: poor health, the death of a loved one, the loss of a relationship, a financial crisis, or disillusionment with our faith. These are times when we long for meaning and fulfillment over easy answers and the typical road maps for life and faith. At such times, we may turn to Scripture afresh.
People often describe the Bible as an answer book. This is certainly true, but we must take care not to reduce it to an answer book such as one we’d find in the back of a high school math text. As we live, we discover that life is messier and blurrier than a straightforward math equation. Rarely is the answer we seek simply the solution 2 + 2 = 4. When we face complexity, questions tend to be more helpful than simple answers.
In fact, Scripture is full of questions. Often these questions take us further down the rabbit hole than any answer would.
Here are some examples:
The serpent asks Eve and Adam, “Did God really say…? (Gen 3:1).
God asks the first humans, “Where are you?” (Gen 3:9).
Cain asks God, “Am I my brother’s keeper?” (Gen 4:9).
Moses asks God, “Who am I to go to Pharaoh and bring out the Israelites?” (Exod 3:11) and “What is your name?” (3:13).
The psalmist asks, “My god, my god, why have you forsaken me? (Ps 22:1).
God asks Jonah, “Is your anger a good thing?” (Jonah 4:4).
A lawyer asks Jesus, “Who is my neighbor?” (Luke 10:29).
The Philippians jailer asks Paul and Silas, “What must I do to be saved?” (Acts 16:30).
In each case, the careful reader gains insight and wisdom by reflecting on the question and then reading to see if and how answers emerge through textual conversation. These Scriptural examples suggest that questions are part of an authentic relationship with God. God does not demand that seekers become unthinking “yes men” or “yes women.” There is a give and take to faith. God desires to ask us penetrating questions to aid us in transformation, but we also are free to challenge God and ask questions of our own.
In the end, reading Scripture is about asking questions. Our questions serve to open our hearts and minds to the questions that the Bible desires to ask each of us. Any question may be brought to the text, but ultimately the Bible desires to confront us with the reality of God’s claims on our lives. It intends to raise questions for us to ponder.
Here are some that I’ve sensed when I’ve spent time in the Scriptures:
Do I trust that God has my best interests at heart?
How does the Bible invite me to live differently than I currently am?
What kind of person do I need to become to live out the truth I am reading?
As you open the Scriptures with new questions, try using this prayer from the early Church leader Origen (c. 185–c. 254):
Lord, inspire us to read your Scriptures and meditate upon them day and night. We beg you to give us real understanding of what we need, that we in turn may put its precepts into practice. Yet we know that understanding and good intentions are worthless, unless rooted in your graceful love. So we ask that the words of Scripture may also be not just signs on a page, but channels of grace into our hearts. Amen.
© 2016 Brian D. Russell
Thursday, December 29, 2016
Friday, December 23, 2016
What's In a Name?: Reflection on Matt 1:18–25 for Advent and Christmas
Names are important. Modern parents to be spend significant
time selecting just the right name for their unborn children. Dozens of “Baby
Name” books are available for purchase. Moms and dads can scan through
thousands of names to find the perfect one for their son or daughter. Some
families carry on longstanding traditions of naming the firstborn after the
father; others name a child after a favorite aunt or uncle. Whether they name
the child in honor of a beloved relative or after a famous person, they do so
in the hope that the child will embody the best qualities of his or her
eponymous predecessor.
In Matthew 1:18–25, we read about the naming of Jesus. Let us ponder this passage to experience its power this year:
18 Now the birth of Jesus the Messiah took place in this way. When his mother Mary had been engaged to Joseph, but before they lived together, she was found to be with child from the Holy Spirit. 19 Her husband Joseph, being a righteous man and unwilling to expose her to public disgrace, planned to dismiss her quietly. 20 But just when he had resolved to do this, an angel of the Lord appeared to him in a dream and said, “Joseph, son of David, do not be afraid to take Mary as your wife, for the child conceived in her is from the Holy Spirit. 21 She will bear a son, and you are to name him Jesus, for he will save his people from their sins.” 22 All this took place to fulfill what had been spoken by the Lord through the prophet:
Our Scripture text
recounts the naming of Jesus. In previous verses, Matthew has offered a
detailed genealogy that links Jesus to Israel's history. In particular, Jesus
is called Son of Abraham, Son of David, and Messiah (Christ). Abraham was the
fountainhead of God’s people. The LORD had called Abraham to serve as the
father of a new people through whom all peoples would be blessed.[i]
The LORD had raised up David to serve as the earthly ruler of God’s kingdom.[ii] To
call a person “Messiah” was tantamount to declaring that the era of the
fulfillment of God’s promises was at hand. All of these titles would have
resonated deeply with the people of Jesus' day. They would have raised
expectations and reestablished hope of a new and dramatic work of God. In Matthew 1:18–25, we read about the naming of Jesus. Let us ponder this passage to experience its power this year:
18 Now the birth of Jesus the Messiah took place in this way. When his mother Mary had been engaged to Joseph, but before they lived together, she was found to be with child from the Holy Spirit. 19 Her husband Joseph, being a righteous man and unwilling to expose her to public disgrace, planned to dismiss her quietly. 20 But just when he had resolved to do this, an angel of the Lord appeared to him in a dream and said, “Joseph, son of David, do not be afraid to take Mary as your wife, for the child conceived in her is from the Holy Spirit. 21 She will bear a son, and you are to name him Jesus, for he will save his people from their sins.” 22 All this took place to fulfill what had been spoken by the Lord through the prophet:
23 “Look, the virgin shall conceive and bear a son,
and they shall name him Emmanuel,”
and they shall name him Emmanuel,”
which means, “God is with us.” 24 When Joseph awoke from sleep, he did as the angel of the Lord commanded him; he took her as his wife, 25 but had no marital relations with her until she had borne a son; and he named him Jesus.
Yet our text does not burst forth in a birth announcement complete with trumpet rolls and fireworks. The birth of the Messiah will mark the beginning of the most important life in the history of the eternity. But it is not one marked with fanfare. There will be no headlines in the newspapers. It will not occur in the center of political and religious power in Jerusalem. Instead it will occur under the shadow of scandal. Moreover the familiar names of Jesus and Emmanuel will offer us a glimpse of the essence of Jesus’ life and mission.
A Scandalous Beginning?
Given Jesus’ pedigree as son of Abraham and son of David, it
seems inconceivable that God in his wisdom would send his son to be born under
questionable circumstances. At least it does to those schooled in the wisdom of
the world. The world values tidiness, symbolism, and appearances. If Jesus were
running for political office, his opponent would be running negative ads
against him reminding everyone of his possible illegitimate birth. But God does
not play by the rules of the powerful and the rich. In fact, God tends to work
from the outside and backsides of life to bring about his salvation. If we
reexamine Jesus’ ancestors, it is remarkable that his family tree includes four
other named women (Tamar, Rahab, Ruth, the wife of Urriah [Bathsheba]).[iii]
This inclusion of women in a male-dominated genealogy is unusual in its self,
but these four women were all involved in unseemly or at least unusual
relationships. Tamar tricked her father-in-law Jacob into having sex with her
in order to have a son; Rahab was a Canaanite and perhaps a prostitute in
Jericho; Ruth was a foreigner, a Moabite; and Bathsheba was involved in an
adulterous relationship with David. Yet, God worked through these women and
these unusual circumstances to advance the line of people through whom Jesus
would be born.
So it should come as no surprise that Jesus the Messiah was
born to a woman who was a virgin. However, Joseph her fiancé was no dolt. He
knew how a woman became pregnant. He must have been feeling both betrayed and
humiliated. He could have demanded a public accounting for her indiscretion.
But our text describes him as “a righteous man.” Joseph was a person who
actively lived a life of integrity and wholeness before God. He sought to value and serve God and others above
his own rights and prerogatives. Thus, Joseph made the decision to end his
engagement to Mary, but to do so in such a way as to not draw attention to
Mary’s supposed immorality.
At this point, God
appears to Joseph in a dream. This is not God’s first appearance in the story.
The narrator has already informed the reader that Mary is pregnant due to
divine action through the agency of the Holy Spirit. Now Joseph learns the
truth and when he wakes up he takes Mary for his wife. This remarkable story
illustrates the reality that God can work through the messiness of human life
and how the faithfulness of God’s people can help God advance his mission.
Two NamesIn our culture, Christmas has become a secular holiday. This is epitomized by the tradition of decorating homes with lights. How often today do we see heavily decorated yards filled with images of Winnie the Pooh, Santa Claus, the Grinch, reindeer, and other holiday décor? Yet often in the middle of these displays, one finds a plastic baby Jesus lying in a manger. The baby Jesus becomes an alien add on to the Christmas holiday. He is far separated from the Crucified and Risen Lord of the Church. In the 2006 comedy, Talledega Nights, Will Farrell’s character Ricky Bobby offers grace over meals in which he consistently prays to “Lord Baby Jesus.”[iv] When challenged by his wife to acknowledge that Jesus grew up, he replies, “I like the Christmas Jesus the best.”
But in his presentation
of Jesus, Matthew forces us to reflect on his adult life from the beginning. The
central focus in our text is the naming of the child because this is no
ordinary baby. It is in the naming of Jesus that Matthew forces us to confront
the power and potential of Jesus’ life and work.
He will Save his people from their SinsThe Lord reveals to Joseph in the dream two names for the child that capture and epitomize the boy’s life and mission. First, the Lord orders Joseph to name the child “Jesus for he will save his people from their sins.” Jesus is the Greek equivalent of the Hebrew name Joshua. It literally means, “The Lord saves.” Just as Joshua embodied this name as he led God’s people into the promised land of Canaan. Jesus will inaugurate a new era of salvation. Yet notice that the salvation that Jesus will bring involves salvation from their sins. Since this is the goal, it is profound to observe that Jesus fulfills his name by dying on the cross. Years down the road, on the night on which he was betrayed, Jesus celebrated the Lord’s supper with his disciples saying, “Drink from it, all of you; for this is my blood of the covenant, which is poured out for many for the forgiveness of sins.”[v] In other words, Matthew is announcing from the beginning of his story that the focus of Jesus’ life will be bringing salvation from sins by means of Jesus’ death on a cross.
Who will be the
beneficiary of this salvation? Our text says, “his people.” This begs a crucial
question for us: Who are his people? Jesus’ ministry will subvert any attempt
to define narrowly “his people.” Jesus intentionally breaks down religious and
cultural boundaries by healing the sick, interacting with women, and even
extending salvation to gentiles. By the end of the Gospel, he sends out his
disciples to engage “all nations” with the Gospel message.[vi]
Emmanuel:
God is with UsMatthew adds a footnote to the name, Jesus. He reminds the reader that Jesus’ birth brings to fulfillment an ancient prophecy from Isaiah about a virgin giving birth to a son. Isaiah had foreseen the child being given the name, Emmanuel. Emmanuel means, “God is with us.” Profoundly this second name for Jesus sounds a critical theme for understanding the mission of Jesus. It is more than an affirmation of God’s presence in Jesus during his earthly life. If the name Jesus points to the cross where Jesus saved “his people from their sins”, then Emmanuel affirms the on-going presence of the Resurrected Jesus in the life of his people.
For disciples of Jesus, this is critical. We are not merely
persons who admire a life well lived by attempting to emulate Jesus’ life.
Instead, Emmanuel is a promise that God will be eternally present with his
people through the person of the Risen Jesus. Most profoundly Jesus promises to
accompany his people as they spread across the globe to fulfill Jesus’ final
command to make disciples of all nations. Matthew’s Gospel ends with this
promise: “And remember, I am with you always, to the end of the age.”[vii]
ConclusionJesus fully embodies his names. But what about us? Each of us has been given a name by our parents. But in Christ, God has granted each of us a new names—Christian, child of God, son or daughter of God. Jesus came to deliver us from our sins and to lead us into the world with good news to share. In this season as the world awaits the light of Christ, will we follow him?
[i]Genesis
12:3b
[ii]2
Sam 7; Ps 2
[iii]Matt
1:1-17
[iv]Talladega Nights - The Ballad of Ricky Bobby (Unrated Widescreen Edition)
(Columbia Pictures, 2006)
(Columbia Pictures, 2006)
[v]Matt
26:27-28
[vi]Matt
28:19-20
[vii]Matt
28:20b
Thursday, December 22, 2016
A Community of the Desperate: A Reflection on Luke 2:1–20 for Christmas Eve/Day
A Community of the Desperate
"It was the most fun that I have ever had in
ministry. We were a community of the
desperate." Those were the initial
words that rolled off of the tongue of church planter and pastor Eric while he
was recalling fondly the early years of a church that he and his wife Kim
founded in Maine back in the 1990s. Eric
and Kim were in their mid-twenties and fresh out of seminary. They moved to Bangor, Maine to establish a
new congregation without knowing a single person in the city. They worked feverishly to make contacts and
foster relationships with all whom they encountered. To this day, Eric and Kim remain awestruck
and joyful in their description of the persons who first expressed interest in
this fledgling church. They did not
attract the movers and shakers nor did they reach the beautiful and the
self-assured. Instead, the core members
of this congregation consisted of recent transplants to the area, several
persons struggling with addictions, some ex-convicts, and many who for a
variety of reasons were simply struggling to make their way through the
world. What did these persons have in
common? To put it simply: They were
desperate for the very things that the Gospel alone can truly deliver - they
were desperate for God. Moreover they
were precisely the types of persons whom Jesus himself impacted powerfully
during his earthly ministry. Jesus'
earthly life models the creation of a community of the desperate -- persons
hungry and desperate for God whom God can then transform and deploy back into
the world to love and serve others.
Luke's birth narrative provides for us the earliest hints that this will
in fact be the focus of Jesus' ministry and should be the focus of our own
lives as followers of Jesus.
Our Scripture lesson on this Holy Day (Luke 2:1–20) is so
familiar that it is easy to miss its subtle and subversive message. The text recounts the Christmas story of a
census, the journey of Joseph and Mary to Bethlehem, Jesus' birth in a manger,
and the arrival of angels and shepherds to celebrate the event. Yet, it is in these well-known details that we find the true power of the story.
For in them, we discover God's intentions to create a community of the
desperate through whom God will reach out in love to the world.
Let's hear Luke's words again:
In those days a decree went out from Emperor Augustus that all the world should be registered. 2 This was the first registration and was taken while Quirinius was governor of Syria. 3 All went to their own towns to be registered. 4 Joseph
also went from the town of Nazareth in Galilee to Judea, to the city of
David called Bethlehem, because he was descended from the house and
family of David. 5 He went to be registered with Mary, to whom he was engaged and who was expecting a child. 6 While they were there, the time came for her to deliver her child. 7 And
she gave birth to her firstborn son and wrapped him in bands of cloth,
and laid him in a manger, because there was no place for them in the
inn.
14 “Glory to God in the highest heaven,
and on earth peace among those whom he favors!”
and on earth peace among those whom he favors!”
A Tale of Two Cities
Luke skillfully opens his report of Jesus' birth
by setting it in a specific time and space.
The reference to Caesar Augustus serves as much more than a
chronological marker. Rather it sets up
a conflict between two kings and two kingdoms.
Augustus was one of the greatest, if not the greatest, of all Emperors
who ever reigned over Rome. Caesar bore
all of the rights and prerogatives of power and influence. His reach extended even to the small and
insignificant province of Judea. There
our Scripture lesson opens with a trip by Joseph and Mary from the town of
Nazareth to their ancestral city of Bethlehem in order to register according to
a decree from Augustus.
While in Bethlehem, Mary goes into labor and gives
birth in a manger because there was no room in the inn. A king is born that night in Bethlehem, but
this King will lay aside all of the trappings of power and live his life armed
only with faith, hope, and love. Furthermore,
Jesus' humble birth in a manger emphasizes God's care for the lowly. The King of kings and Lord of lords is not
born into wealth or power; he was not found in Rome; but rather he lay asleep
in a manger. What kind of king is
this? If Jesus were born today, where
would we find him?
A Surprising Announcement
The scene shifts to the regions around Bethlehem
in which shepherds were out with their flocks (verse 8). Perhaps these were the same areas once
patrolled by Israel's first shepherd-King, David. Shepherds in Jesus' day were not numbered
among the rich or powerful. They were
peasants at the bottom of the status ladder. Yet, these were the persons to
whom Jesus' birth is first announced. God did not come looking for the proud,
the important, or the powerful; he came to those in need. Jesus came to those desperate for the sort of
life that comes only by living for God. Jesus came looking for those desiring a better
life, a life lived for a value greater than their own good.
The shepherds were terrified at the appearance of
an angel (verse 9), but their terror soon turned to awe, wonder, and joy at the
announcement. The angel tells the
shepherds to be full of joy because of the good news of Jesus' birth. Moreover, note that verse 10 declares that
the birth of Jesus will be a source of joy "for all the people." Jesus' birth and the salvation that he will
bring has the potential to reach and touch everyone!
What does the angel announce? In verse 11, Gabriel declares the place of
the birth to be "the city of David."
The angel also gives titles to the child: Savior, Messiah, and Lord.
"Savior" was a title worn by the Roman
Emperor, but Luke boldly declares the Jesus is the savior. What an audacious and surprising claim! In this distant corner of Roman influence is
born one much greater than even Caesar Augustus. Yet, he does not bear the trappings of his
rank – the baby Jesus identifies with the weak and lowly.
"Messiah" implies that Jesus is Israel's
long awaited Davidic King and deliverer.
"Lord" is the title used typically of God. By declaring Jesus as "Lord", the
angel is saying that Jesus is the one in whom God is working to bring forth
salvation. In verse 12, the shepherds
receive a sign. This sign coincides with the description of Jesus' birth
earlier in the passage.
Verses 13-14 describe the worship and celebration
of "a multitude of the heavenly host." Worship is the proper response to the
miraculous work of God. Verse 14
contains the familiar words of the angels.
Note carefully however that modern translations such as NRSV or NJB
differs from the old King James' "...and on earth peace, good will toward men." The NRSV correctly translates the best Greek
manuscripts “on earth peace among those whom he favors.” These words carry a powerful message. They proclaim worship and glory to "God
in the highest heaven." God is
worthy of honor and acclamation for his work.
Additionally, on account of the arrival of Jesus, "peace" is
available for humanity, those most in need of God. This peace of God refers to God’s desire for
justice, restoration, hope, and wholeness.
Think about who received this message: lowly shepherds out in the
field. Yet, these were precisely the
persons whom Jesus came to save.
Whom does God favor? The contrast between the powerful and lowly
continues here. The announcement of the
birth of Jesus by the angels does not occur in the presence of the Roman power
brokers, business tycoons, or other influential elites. The announcement of Jesus' birth came to the
community of the desperate. But God’s
work does not stop with a mere announcement.
The announcement becomes a mission.
A Mission to Live
How do the shepherds respond to the birth
announcement and the worship of the angels?
An experience of God’s grace is never an end in itself. If it is authentically from God, it will always
push us outside of ourselves and point to others. The lowly shepherds become this new king’s
first ambassadors.
The shepherds head directly for Bethlehem to see
things for themselves. The
authentication of the events with their own eyes causes them to proclaim the
words of the angels to those who are present (verse 17). This leads to amazement by "all who
heard it" (verse 18). Perhaps the
"all" refers to those staying in the actual inn that night. Mary, who already knows the truth about Jesus
(1:1-76), simply reflects on the wondrous events around the birth of her son,
Jesus (verse 19). The shepherds then
return to their flocks worshiping and praising God (verse 20). The actions of the shepherds are significant. They receive the good news about Jesus, and
they are transformed from lowly shepherds to heralds and ambassadors of God's
good news. This is the call to all of us
who know and believe the story of Jesus.
We who have experience outpourings of grace must become witnesses to the
world of this fact.
A core value of Christianity is hope. Too often we make hope a mere insider
value. In other words, Christians have
hope because we put our trust in God.
This is certainly true but it is not radical enough. Hope is also to serve as a value offered to
outsiders. Christians are to be known to the world not simply as persons of
hope, but more profoundly as persons who inspire others, especially those
outside the Christian community, to have hope as well. This is the true witness of Jesus' birth -
that a community of the desperate becomes the source of hope for the world.
© 2016 Brian D. Russell
Tuesday, December 13, 2016
Introduction to the Book of Deuteronomy
Deuteronomy offers a vision for God’s people for living out God’s holy love faithfully as a witness to the nations. The book of Deuteronomy serves a dual focus. It uses Israel’s past as a warning against disobedience. But it simultaneously invites the present generation to a life of faithful obedience as the means to enjoying life with God. The LORD liberated God’s people from Egypt as a means of freeing them to serve the LORD as God’s holy people.
The name Deuteronomy comes from the Greek translation of 17:18 meaning “second Law.” There is a core section of legal materials (5:6–21 and 12:1–26:19), but the overall shape of Deuteronomy conforms more with the Hebrew name for the book “These are the words.” More than any other part of the Pentateuch, Deuteronomy is primarily speech. Moses the central human character in Genesis–Deuteronomy offers a series of addresses crafted to shape the present generation for God’s mission. The situation imagined in Deuteronomy finds God’s people Israel in Moab on the eastern banks of the Jordan river poised for a movement into the Promised Land. Moses will not accompany God’s people, but he delivers a speech to galvanize God’s people for the mission ahead. The Instruction of Moses will define the character of God’s people and provide authoritative guidance for living the liberated life.
Deuteronomy’s Wesleyan vision of God’s people as a holy people is compelling.
First, Deuteronomy envisions a dynamic relationship between God and God’s people. The pattern is this: God acts graciously acts for Israel and God’s people respond by living faithfully. God loves God’s people (7:8). God’s gracious love delivered Israel from Egypt and now stands ready to make good on God’s earlier promises of land to Israel ancestors. Deuteronomy understands the relationship between God and God’s people in covenantal terms. In the Old Testament, covenant is the means of formalizing the relationship. Deuteronomy offers a covenant reaffirmation by God’s people as they prepare to enter into the Promised Land (Deut 30:15–20).
Second, love serves as the defining center of God’s people’s relationship with the LORD. The Shema or Great Commandment (Deut 6:4–5) calls for a whole person response of love to the reality of the LORD as the unique one and only God for God’s people.
Third, Deuteronomy helps to shape a Wesleyan understanding of sanctification as having a fully devoted heart toward God. Deuteronomy introduces the phrase “circumcision of the heart” to our vocabulary (10:16, 30:6). This command flows from Deuteronomy’s focus on love as the motivation of God’s people in response to God’s love . Whole hearted devotion is rooted in the commandment against idolatry and articulated positively in Great Commandment. The allegiance to the LORD as the “one and only” involves turning from all other gods or temptations in order to serve and love only the LORD.
Reading Deuteronomy helps us to recognize that Wesley’s doctrine of Christian perfection involves both our will and the work of God in freeing us from all prior allegiances to live fully as God’s people.
Fourth, faithfulness in relationship is understood in terms of action. God’s people respond to God’s grace with love, fear, obedience, service, by walking in God’s ways, by clinging to the LORD, and by keeping the commandments (Deut 10:12–13, 20).
Last, Deuteronomy presents the life of holy love as the good life. God’s people will enjoy secure life in the land by carefully living out the Scriptural revelation given through Moses. The exhortation “Choose life” (30:19) summarizes the choice between faithfulness and unfaithfulness as a decision for good. Likewise it signals God’s good intentions for God’s people as they live as his witnesses in the world.
Outline of the book of Deuteronomy
I. 1:1–4:43 Israel’s Past
A. 1:1–5 These are the Words
B. 1:6–46 Failure to Possess the Land
C. The LORD’s Recent Victories (2:1–3:29)
D. 4:1–43 Exhortation to Faithfulness
II. 4:44–11:32 The Heart of Faithfulness
A. The Instruction of Moses (4:44–49)
B. The Ten Commandments (5:1–33)
C. Israel’s One True Love (6:1–25)
D. The False Gods of Faithlessness (7:1–
E. Loving Commitment (11:1–32)
III. 12:1–28:68 Core Covenantal Commitments
A. Worship as One Holy People (12:1–28)
B. Organizing God's Holy People (12:29–17:13)
C. Leaders Under the Instruction (17:14–18:22)
D. Practicing Justice as God’s Holy People (19:1–25:19)
E. Celebrating the Land as One Holy People (26:1–19)
F. The Blessings and Curses (27:1–28:68)
IV. 29:1–32:52 Choosing Life through Covenant Faithfulness
A. Warnings Against Disobedience (29:1–29)
B. Agenda for Restoration and Renewal (30:1–14)
C. The Call to Choose Life by Aligning Fully with the LORD (30:15–20)
D. Preparing for Moses’ Departure (31:1–29)
E. The Song of Moses 31:30–32:52
V. 33:1–34:12 Final Blessings and the Death of Moses
A. The Blessing of Moses (33:1–29)
B. The Death of Moses (34:1–12)
Select Bibliography
Brueggemann, Walter. Abingdon Old Testament Commentaries: Deuteronomy
. Nashville: Abingdon Press, 2001.
McBride, S. Dean, Jr. “Polity of the Covenant People: The Book of Deuteronomy” Interpretation 41 (1987): 229–44.
Miller, Patrick D. Deuteronomy: Interpretation: A Bible Commentary for Teaching and Preaching (Interpretation: A Bible Commentary for Teaching & Preaching)
. Louisville: John Knox Press, 1990.
Moberly, R. W. L. Old Testament Theology: Reading the Hebrew Bible as Christian Scripture
. Grand Rapids: Baker Academic, 2013.
Olson, Dennis T. Deuteronomy and the Death of Moses: A Theological Reading
. Overtures to Biblical Theology. Minneapolis: Fortress, 1994. (Out of print) Reprinted: Deuteronomy and the Death of Moses: A Theological Reading. Eugene, OR: Wipf and Stock, 2005.
The name Deuteronomy comes from the Greek translation of 17:18 meaning “second Law.” There is a core section of legal materials (5:6–21 and 12:1–26:19), but the overall shape of Deuteronomy conforms more with the Hebrew name for the book “These are the words.” More than any other part of the Pentateuch, Deuteronomy is primarily speech. Moses the central human character in Genesis–Deuteronomy offers a series of addresses crafted to shape the present generation for God’s mission. The situation imagined in Deuteronomy finds God’s people Israel in Moab on the eastern banks of the Jordan river poised for a movement into the Promised Land. Moses will not accompany God’s people, but he delivers a speech to galvanize God’s people for the mission ahead. The Instruction of Moses will define the character of God’s people and provide authoritative guidance for living the liberated life.
Deuteronomy’s Wesleyan vision of God’s people as a holy people is compelling.
First, Deuteronomy envisions a dynamic relationship between God and God’s people. The pattern is this: God acts graciously acts for Israel and God’s people respond by living faithfully. God loves God’s people (7:8). God’s gracious love delivered Israel from Egypt and now stands ready to make good on God’s earlier promises of land to Israel ancestors. Deuteronomy understands the relationship between God and God’s people in covenantal terms. In the Old Testament, covenant is the means of formalizing the relationship. Deuteronomy offers a covenant reaffirmation by God’s people as they prepare to enter into the Promised Land (Deut 30:15–20).
Second, love serves as the defining center of God’s people’s relationship with the LORD. The Shema or Great Commandment (Deut 6:4–5) calls for a whole person response of love to the reality of the LORD as the unique one and only God for God’s people.
Third, Deuteronomy helps to shape a Wesleyan understanding of sanctification as having a fully devoted heart toward God. Deuteronomy introduces the phrase “circumcision of the heart” to our vocabulary (10:16, 30:6). This command flows from Deuteronomy’s focus on love as the motivation of God’s people in response to God’s love . Whole hearted devotion is rooted in the commandment against idolatry and articulated positively in Great Commandment. The allegiance to the LORD as the “one and only” involves turning from all other gods or temptations in order to serve and love only the LORD.
Reading Deuteronomy helps us to recognize that Wesley’s doctrine of Christian perfection involves both our will and the work of God in freeing us from all prior allegiances to live fully as God’s people.
Fourth, faithfulness in relationship is understood in terms of action. God’s people respond to God’s grace with love, fear, obedience, service, by walking in God’s ways, by clinging to the LORD, and by keeping the commandments (Deut 10:12–13, 20).
Last, Deuteronomy presents the life of holy love as the good life. God’s people will enjoy secure life in the land by carefully living out the Scriptural revelation given through Moses. The exhortation “Choose life” (30:19) summarizes the choice between faithfulness and unfaithfulness as a decision for good. Likewise it signals God’s good intentions for God’s people as they live as his witnesses in the world.
Outline of the book of Deuteronomy
I. 1:1–4:43 Israel’s Past
A. 1:1–5 These are the Words
B. 1:6–46 Failure to Possess the Land
C. The LORD’s Recent Victories (2:1–3:29)
D. 4:1–43 Exhortation to Faithfulness
II. 4:44–11:32 The Heart of Faithfulness
A. The Instruction of Moses (4:44–49)
B. The Ten Commandments (5:1–33)
C. Israel’s One True Love (6:1–25)
D. The False Gods of Faithlessness (7:1–
E. Loving Commitment (11:1–32)
III. 12:1–28:68 Core Covenantal Commitments
A. Worship as One Holy People (12:1–28)
B. Organizing God's Holy People (12:29–17:13)
C. Leaders Under the Instruction (17:14–18:22)
D. Practicing Justice as God’s Holy People (19:1–25:19)
E. Celebrating the Land as One Holy People (26:1–19)
F. The Blessings and Curses (27:1–28:68)
IV. 29:1–32:52 Choosing Life through Covenant Faithfulness
A. Warnings Against Disobedience (29:1–29)
B. Agenda for Restoration and Renewal (30:1–14)
C. The Call to Choose Life by Aligning Fully with the LORD (30:15–20)
D. Preparing for Moses’ Departure (31:1–29)
E. The Song of Moses 31:30–32:52
V. 33:1–34:12 Final Blessings and the Death of Moses
A. The Blessing of Moses (33:1–29)
B. The Death of Moses (34:1–12)
Select Bibliography
Brueggemann, Walter. Abingdon Old Testament Commentaries: Deuteronomy
. Nashville: Abingdon Press, 2001.McBride, S. Dean, Jr. “Polity of the Covenant People: The Book of Deuteronomy” Interpretation 41 (1987): 229–44.
Miller, Patrick D. Deuteronomy: Interpretation: A Bible Commentary for Teaching and Preaching (Interpretation: A Bible Commentary for Teaching & Preaching)
. Louisville: John Knox Press, 1990.Moberly, R. W. L. Old Testament Theology: Reading the Hebrew Bible as Christian Scripture
. Grand Rapids: Baker Academic, 2013.Olson, Dennis T. Deuteronomy and the Death of Moses: A Theological Reading
. Overtures to Biblical Theology. Minneapolis: Fortress, 1994. (Out of print) Reprinted: Deuteronomy and the Death of Moses: A Theological Reading. Eugene, OR: Wipf and Stock, 2005.Friday, December 9, 2016
Invitation to Awaken Your Humanity
I am convinced that we must reflect on God’s original plans for humanity in order to understand the work that God accomplishes through Jesus the Messiah on behalf of us all. At minimum, salvation is God’s actions to restore humanity to His original designs for women and men. This essay will reflect on several biblical texts beginning with Genesis 1:26-31:
NIV Genesis 1:26 Then God said, “Let us make man in our image, in our likeness, and let them rule over the fish of the sea and the birds of the air, over the livestock, over all the earth, and over all the creatures that move along the ground.” 27 So God created man in his own image, in the image of God he created him; male and female he created them. 28 God blessed them and said to them, “Be fruitful and increase in number; fill the earth and subdue it. Rule over the fish of the sea and the birds of the air and over every living creature that moves on the ground.” 29 Then God said, “I give you every seed-bearing plant on the face of the whole earth and every tree that has fruit with seed in it. They will be yours for food. 30 And to all the beasts of the earth and all the birds of the air and all the creatures that move on the ground—everything that has the breath of life in it—I give every green plant for food.” And it was so. 31 God saw all that he had made, and it was very good. And there was evening, and there was morning—the sixth day.
This text is profound. It focuses on the purpose of humanity. This passage affirms that every single human being has been created in the image of God (Latin: imago dei). Yet, most attempts at explaining it make the mistake of trying to interpret ontologically the meaning of the image of God – in other words, most try to explain the essence of humanity. This text however is more interested in the function and purpose of humanity. Below I will explore briefly two movements in this text and end with some theological reflection in light of the coming of Jesus Christ.
1) Humanity as the Pinnacle of God’s Creative Work
Creation reaches its climax in God’s crafting of women and men in His image. There are a number of clues that point to this. First, more verses are devoted to the making of people than to any other part of Creation in 1:1–2:3. Second, “let us” language suggest the care and deliberation of God in the forging of humanity in God’s image. Why the use of the plural plural? The most likely explanation is that “let us” is either a plural of majesty (God is so awesome that He speaks as a “We”) or it is God addressing the heavenly court. Regardless, this language clearly raises the importance of this section. Third, God appoints humanity as stewards. No other creature or created thing exercises authority over humanity. Instead, humanity is to reign over creation as God’s stewards or regents. Last, in 1:31 God offers a final evaluation of his creative activity. Days 1 to 5 were reckoned “good.” Now with the creation of humanity, God elevates his self-evaluation to “very good.”
All of these data suggest that the creation of humanity is the climactic event of God’s creative activity. All that remains for God to do at the conclusion of Day Six is rest (2:1-3).
2) Humanity as the Visible Representatives of the Creator God
A missional focus is implicit in humanity’s creation in the image of God.
In the Old Testament, the Hebrew word tselem is translated as image. It refers to that which is visible. In other words, imago dei points to humanity as representatives of God in Creation. Throughout the Scriptures, creating visible representations of God is prohibited. In such places, tselem translates as "idol." Yet, in Genesis 1, God created people to serve as a visible image of the divine. We are God’s representative agents. We may read this as a missional mandate: God created people to be reflections of the Creator God.
Humanity stands before the rest of Creation as a witness to the God who fashioned the heavens and the earth. Thus, from the beginning of Creation, humans were born for a purpose. This mission was to represent the character of God before the rest of Creation.
As a result of being forged in the image of God, humans fulfill a key role for God. God created humanity to rule over creation. In our day, we have twisted this vocation into an excuse for abusing the earth and devaluing our fellow creatures. Genesis does indeed grant a high place to humanity, but this has to be understood in light of a representational authority. Humanity does rule for its own sake or prerogatives. Humanity exercises dominion over creation on behalf of God. The actions of people are to mirror those of God.
Humanity’s mission is to reflect God’s character and prerogatives in its exercise of authority. We don’t act for ourselves, but for God and for others. We love others including enemies and the created world as an outflow of our love for God. An authority rooted in love is the only dominion that Genesis envisions. In its wider context, Genesis 2:15 confirms this reality, “The LORD God took the man and put him in the Garden of Eden to work it and take care of it” (italics added). We may even call this dominion through servanthood.
The Apostle Paul will make a similar connection between creation and mission in his Second Letter to the Corinthians. In the same context in which Paul describes those in Christ as part of a “new creation” (2 Cor 5:17), he uses the language of diplomacy in stating that as part of the new creation, “so we are God’s ambassadors as though God were making his appeal through us” (2 Cor 5:20).
There are two elements present in this missional function: holiness and community. Genesis 1 assumes that humanity will achieve its mission of representing God through two means. Humanity represents God to the World by reflecting God’s character. This is the essence of holiness. Related to this is the reality that God did not create a solitary human creature, but differentiated humanity into its two sexes – male and female. Humanity thus was created to live in genuine community with one another.
We may summarize humanity’s role as God’s visible representatives to Creation with three words:
Mission (Connect) – humanity serves as the mediator/ambassador between God and Creation
Holiness (Reflect) – humanity embodies and reflects God’s character
Community (Relate) – humanity lives in authentic and intimate community as part of its reflection of God’s character in fulfillment of God’s mission
Every single person who has ever lived was created for this purpose. Thus all people have intrinsic value and worth.
Everyone has amazing potential. The problem is that we tend to turn away from God and seek our own way.
3) Jesus as the Fullest Reflection of Our True Humanity
Jesus came to deliver humanity from the darkness of sin. Post–Genesis 3, the persistence and pervasiveness of human sinfulness alienates us from God and ruptures creation itself.
In response to sin, Jesus came to live the only truly human life. He perfectly enacted and fulfilled the mission of God. Jesus, the Word, took on our flesh and made known to humanity the truth and reality of God:
NIV John 1:14 The Word became flesh and made his dwelling among us. We have seen his glory, the glory of the One and Only, who came from the Father, full of grace and truth. 15 John testifies concerning him. He cries out, saying, “This was he of whom I said, ‘He who comes after me has surpassed me because he was before me.’” 16 From the fullness of his grace we have all received one blessing after another. 17 For the law was given through Moses; grace and truth came through Jesus Christ. 18 No one has ever seen God, but God the One and Only, who is at the Father’s side, has made him known.
Through his life, death, and resurrection, Jesus has made it possible for humanity to live out God’s original purposes. By reconciling us to God and filling us with the Holy Spirit, Jesus awakens humanity to God’s creational purposes and unleashed his people to live the life that God created them to live.
Conclusion:
God created us to serve a profound role. Humanity is the jewel of God’s creation. God has created each person to serve in God’s mission. As such, humanity lives to connect the reality of God to Creation by reflecting God’s character corporately in community and individually as persons created in God’s image.
We must not read these functions as static or attempt to straight jacket every human being into some clone or ideal. If God is endlessly creative, why should we attempt to “standardize” humanity? Are not we in the Church often guilty of producing “followers of Jesus” who are too often closer to being protégés or a Mini-Me than true reflections of Jesus? If God created every human being with a distinct set of fingerprints, why would we ever want to limit the creativity and skill set of followers of Jesus? It is time for the Church to call people to discover their true humanity in Jesus Christ. It is time for us to Awaken humanity.
What if following Jesus Christ truly was the means of awakening all of your potential to live as the person you were created to be?
© 2006 Brian D. Russell (Revised 12/2016)
For more on reading Scripture missionally, check out my latest book (re)Aligning with God: Reading Scripture for Church and World:
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