We have composed manuals to cover an
exceedingly wide range of activities, but shied away from the most important–concerning
life in God's world. In this regard, the psalmist reminds us: "The earth is
the Lord's and everything in it, the world, and all who live in it" (24:1).
Consequently, we are stewards of all we possess, and our own lives as well.
It is required of a steward that he or she
be conscientious. As a result, not given to procrastination or other
inhibiting vices. In graphic terms, once having put his hand to the plow, not
turning back (cf. Luke 9:62).
Since the Scripture in its entirety and
particulars is a faithful guide, it would be presumptive to offer a
substitute. Instead, it is my intent to appropriate and expand on some of its
more salient features.
Then, too, I take what might best be
characterized as a pastoral approach. This invokes imagery of negotiating a
rocky trail, reposing by a quiet stream, and partaking of lush flora. It also
suggests taking care to provide security against preying beasts. All things
considered, to provide guidance for the pilgrim's journey to the celestial
I mean to state things in as simple,
straightforward manner as possible. This does not come by way of a
disclaimer, since profound truths are more times than not uncomplicated.
Along this line, the eminent theologian Karl Barth was asked: "What is the
most profound religious conviction ever expressed?"
He did not hesitate for a moment, but
replied: "Jesus loves me."
I intend to approach the topic in three
connections. Not surprising, the first concerns the religious aspect of
life. After that, I will turn to the social factor. Then, finally, to
personal considerations. These cannot be neatly separated, as illustrated by
the prophetic injunction: "Away with the noise of your songs! I will not let
listen to the music of your harps. But let justice roll on like a river,
righteousness like a never-failing stream!" (Amos 5:23-24).
There is one thing more. I do not visualize
myself thundering from a mountainside at people stretched out below. Instead,
I am admonishing myself first of all, and then those who might benefit from my
reflections. So let the discussion commence.
THE RELIGIOUS FACTOR
God is; all else amounts to a footnote.
GOD'S AWESOME PRESENCE
"For you are great and do marvelous deeds,"
the psalmist summarily concludes; "you alone are God" (86:10).
According to Irenaeus, "For with God there
is nothing without purpose or due signification" (Against Heresies).
* * *
It is commonly assumed that a sense of awe
lies at the heart of religious experience. The term implies amazement,
bordering on reverence. Examples abound.
My wife and I, along with our children, made
our way up the 5.2 mile Hunt Trail to the crest of Mount Katahdin–situated
in Maine. The clouds were hanging low, giving the impression that we were
nearer heaven than earth. The sun broke through the cloud cover at one point
or another, as if to symbolize God's radiant presence.
On another occasion, I sat out under the
stars. These appeared to provide a protective canopy overhead. I
subsequently recalled a text from the Psalter: "When I consider your heavens,
the work of your fingers, the moon and the stars, which you have set in place,
what is man that you are mindful of him, the son of man that you care for
him?" (Psa. 8:3-4).
At such times, I am often reminded of Stuart
Hine's memorable lyrics:
O Lord my God, when I in awesome wonder
Consider all the worlds they hands have
I see the stars, I hear the rolling thunder,
Thy power throughout the universe displayed.
After that, the haunting refrain:
Then sings my soul, my Savior God, to thee:
How great thou art, how great thou art!
Then sings my soul, my Savior God, to thee:
How great thou art, how great thou art!
In a manner of speaking, I had made the
religious connection. Not all do so, at least not consciously so. Scripture
would seem to imply that humans are inherently religious. This leaves us with
the options of worshiping the Living God, or idols of our own making. For
Why do the nations say, "Where is their
God?" Our God is in heaven; he
does whatever pleases him. But their idols
are silver and gold, made by the
hands of men. They have mouths, but cannot
speak; eyes, but cannot see;
they have ears, but cannot hear; noses, but
they cannot smell; they have
hands, but cannot feel; feet, but they
cannot walk; nor can they utter a
sound with their throats" (Psa. 115:1-7).
What, then, of the foolish person who
alleges that there is no God (cf. Psa. 14:1)? This pertains to the practical
atheist, one who behaves as if there were no Sovereign to whom he or she would
have to give an account. Such qualifies as a portrait of folly.
The examples I have cited above might give
the impression that religious experience is limited to peak experiences. This
is emphatically not the case. There is a milder expression of the religious
experience associated with the ordinary. It is much more common, and often
reflects an awareness of God's loving care–or
something less for the dogmatic secularist. I will let him speak for himself.
In particular, I often associate this milder
form of religious experience with God's timing. It seems as if fortuitous
events combine in such a creative fashion as to remind me of God's
involvement. As C. S. Lewis observed, we are often initially surprised by the
turn of events. It is characteristically in retrospect that they fit together
into a coherent pattern.
Consequently, we ought not to depreciate
little things. God often uses them to accomplish great purposes. According
to conventional wisdom, "It is from a little acorn that the mighty oak tree
"And what does the Lord require of you?" the
prophet rhetorically inquires. "To act justly and to love mercy and to walk
humbly with your God" (Micah 6:8). As alternatively expressed, to practice
the presence of God.
This does not come about in a haphazard
manner, and benefits from a religious discipline. In particular, the recourse
to Scripture, prayer, and doing good. As a matter of fact, devout believers
report that from time to time they are not disposed to read Scripture or
pray. At such times, Dietrich Bonhoeffer would make a point of doing so. He
found that it would characteristically prove to be edifying.
On occasion, he would counsel indirection.
Suppose that a person finds that his or her mind wanders during prayer.
Instead of focusing on the problem, to the neglect of prayer, pray concerning
the matter that comes to mind. In this manner, the prayer vigil continues
unabated. One might imagine Satan withdrawing in disgust, having failed in
his endeavor to frustrate the prayer warrior.
This, of course, assumes that one is
properly motivated. Otherwise, the perfunctory repetition of religious
exercises can prove spiritually counterproductive. As noted earlier occasion,
"Away with the noise of your songs! I will not listen to the music of your
harps. But let justice roll on like a river, righteousness like a
never-failing stream!" (Amos 5:23-24).
"He who despises his neighbor sins, but
blessed is he who is kind to the needy" (Prov. 14:22). As for the former, God
appears remote or on occasion ominous. As for the latter, he seems
compassionate and merciful.
All things considered, we turn to
representative examples from Scripture. It came to pass that Jacob left
Beersheba, and set out for Haran. When he reached a certain place, he stopped
for the evening. Taking one of the stones, he propped up his head, and
stretched out to sleep.
"He had a dream in which he saw a stairway
resting on the earth, with its top reaching to heaven, and the angels of God
were ascending and descending on it. There above it stood the Lord, and he
said: 'I am the Lord; the God of your father Abraham and the God of Isaac'"
(Gen. 28:12-13). After that, the Lord promised to give to the patriarch and
his descendants the region in which he found himself.
When Jacob awoke from his sleep, he thought:
"Surely the Lord is in this place, and I was not aware of it." He was afraid
and exclaimed, "How awesome is this place! This is none other than the house
of God; this is the gate of heaven."
The patriarch had made his way up from the
Negev into the hill country, bound for the juncture at Beth-shean. Many have
traveled that way before and since without experiencing anything even vaguely
similar to that of the patriarch. One never knows when he or she may be
overwhelmed with God's awesome presence.
Some suppose that the rock was a relic meant
to induce a religious experience. There is nothing to validate this
contention; moreover, Jacob allows that he was quite unaware of the Lord being
present. It was only after his experience that he set up the rock as a
memorial to what had transpired.
The portrait of Jacob up to this time was
one of a conniving, selfish ingrate. However, from God's perspective he was a
work in progress. This was the first of seven times that the Lord appeared to
him (cf. 31:3, 13; 32:1-2, 24-30; 35:1, 9-13; 46:1-4). Consequently, this
would appear to be a turning point in the patriarch's turbulent life.
The ladder, or flight of stairs, was
familiar from Mesopotamian mythology. It is represented in the architecture
of the ziggurats, and was constructed to provide the deity an access to the
temple and town. Jacob would have been familiar with the symbolism, and
assume that this constituted a portal from heaven above. This constitutes the
first of three panels.
The second panel finds angels scurrying up
and down the ladder. The Almighty observes what is taking place. The
impression one gets is that this is a matter of considerable importance, not
simply for Jacob but subsequent generations. In retrospect, this proves to be
The third panel consists of God identifying
himself, and concludes with his covenant promise. As for the former, I am
the Lord, the God of your father Abraham and the God of Isaac. As for the
latter, I will give you and your descendants the land on which you are
lying. As for the interim, I will not leave you until I have done all
that I have promised you.
One can readily imagine the narrative being
told and retold to an appreciative audience. Thus a historical event was
vicariously experienced. In a manner of speaking, they were there with
the patriarch. As a result, God was sensed as being here with them.
The awesome presence of God is thereby cultivated from one generation to the
Our focus abruptly shifts. In the year of
King Uzziah's demise, the prophet Isaiah
saw the Lord seated on a throne, high and
exalted, and the train of his robe
filled the temple. Above him were seraphs,
each with six wings... . And
they were calling to one another: "Holy,
holy, holy is the Lord Almighty;
the whole earth is full of his glory." At
the sound of their voices the door-
posts and thresholds shook and the temple
was filled with smoke (Isa.
The reign of Uzziah in Judah had been long
and prosperous. Under such circumstances, it is tempting to attribute God's
faithfulness to the regent. So it was that his death was calculated to create
consternation. What would the future hold?
The seraphs are mentioned only in this
context. They appear as heralds of God's holiness. The three-fold
declaration serves to accent his unmitigated character. It was not something
to be compromised with the passing of time, or changing conditions.
At the sound of their voices, the door-posts
and thresholds shook, and the temple was filled with smoke. This, in
addition, brings to mind an earlier instance when "The smoke billowed up from
it (Mount Sinai) like the smoke from a furnace, the whole mountain trembled
violently..." (Exod. 19:18). Whether in one connection or the another, these
announce God's awesome approach.
"Woe to me!" Isaiah exclaimed. "I am
ruined! For I am a man of unclean lips, and I live among a people of unclean
lips, and my eyes have seen the King, the Lord Almighty." He thereby
expresses sincere contrition. Blaise Pascal's pointedly observed that there
are only two kinds of persons: the righteous who believe themselves sinners,
and the sinners who believe themselves righteous.
Then one of the seraphs flew to the prophet
with a live coal in his hand, which he had taken with tongs from the altar.
"See," the seraph admonished, "this has touched your lips; your guilt is taken
away and your sin atoned for." No commentary would seem necessary.
Isaiah subsequently heard the voice of the
Lord inquiring: "Whom shall I send? And who will go for us?"
"Here I am," the prophet readily responded.
"Send me!" Worthy of note, he sets no conditions on his service.
While accepting Isaiah's offer, the Lord
warns him that the people will not be disposed to heed his appeal. "For how
long, O Lord?" he inquired.
"Until the cities lie ruined," the Lord
replied. So it came to pass that Isaiah labored for some forty years among a
The time came when Jerusalem was threatened
with destruction. Isaiah interceded before the Lord for its deliverance. "I
will defend the city and save it," the Lord relented, "for my sake and for the
sake of David my servant!" (Isa. 37:36). After that, the angel of the Lord
fought against the invaders, so that they were forced to withdraw.
Later on, Hezekiah became critically ill.
The prophet went to him with a word from the Lord, "Put your house in order,
because you are going to die; you will not recover" (38:1). Then the king
pled his case before the Almighty. Again, Isaiah was given a message to
deliver to the potentate. This assured him that he would recover, and live
another fifteen years.
Isaiah subsequently anticipated a time when
God's people would be comforted. "Every valley shall be raised up, every
mountain and hill made low; the rough ground shall become level, the rugged
places a plain," he declared. "And the glory of the Lord will be revealed,
and all mankind together will see it. For the mouth of the Lord has spoken"
While differing in detail, the two accounts
exhibit a common theme. First and foremost, there is an awesome awareness of
God's presence. He appears as exalted in his sovereign glory.
This awareness is sometimes more pronounced
than others. Whereas it shouts for attention at times, it is more subtle for
the most part. In more graphic terms, it is seldom accompanied by billows of
smoke, but expresses itself in God's soft whisper (cf. 1 Kings 19:12).
The supporting cast is introduced in
realistic terms. They are prone to waver, given to despair, and weary at
proves to be the culprit. In brief, any
lack of conformity to the will of God. It robs mankind of its God-given
potential and enablement.
Some are more noble than others (cf. Acts
17:11). They seem to catch a glimpse of what they might be by God's grace.
They are willing to turn over a new leaf, and walk by faith. "Now faith is
being sure of what we hope for and certain of what we do not see. This is
what the ancients were commended for" (Heb. 11:1-2). By faith Jacob made a
covenant with God, supposing that God's promises were true. By faith Isaiah
assumed his prophetic office, confident that God would sustain him in his
Isaiah's experience is thought to be a
classic expression of man's encounter with God. Initially, there is the
vision of God. He is majestic in his spender. He has solicitous
attendants anxious to carry out his instructions.
Words cannot do the vision justice. They
are analogical. Mystery surrounds the Almighty, as if a garment of fine
There follows a painful sense of
unworthiness. Isaiah depicts himself as a person of unclean lips, among a
people of unclean lips. Confession is solicited, and rendered. The penitent
has taken his only recourse to recovery.
There is purging. "Cleanse me with hyssop,
and I will be clean;" the psalmist declares, "wash me, and I will be whiter
than snow" (51:7). Then subsequently, "Create in me a pure heart, O God, and
renew a steadfast spirit within me."
This eventuates in a disposition to serve.
Not necessarily in the same capacity, but as God would have it. "Now the body
is not made up of one part but of many," Paul reminds his readers. "God has
arranged the parts of the body, every one of them, just as he wanted them to
be" (1 Cor. 12:14, 18).
Not all are so favorably inclined. They
resent God's intrusion, and question his motivation. They fashion
idols, as projections of their own caprice. As Karl Barth observed, the
sanctuary serves as the ultimate defense against revelation. It is a slippery
slope that leads from rejection to destruction. Then, too, procrastination is
a subtle form of rejection.
* * *
1. What is meant by making the religious
connection? Consider the implications of success or failure in this
2. Why were the prophets so adamant in their
protest against idolatry? Reflect on the diverse forms that idolatry takes in
3. Religious mysticism is said to be
expressed in two forms: extreme and mild. How does this distinction play out
in the prior discussion?
4. What is implied by practicing the
presence of God? Consider the means that serves this end, and the conditions
under which they are effective. Reflect also on what is at stake.
5. Defer to Moses' encounter with the
burning bush that was not consumed (cf.
Exod. 3) as an additional example of
experiencing the awesome presence of God. What especially impresses you
concerning this account?
6. Review the components of Isaiah's
interaction with the Living God. How differently might he have responded at
each state in the encounter, and with what calculated results?
7. Psalm 1 serves as a pointed expression of
the two ways: that of the righteous and the wicked. As such, it provides not
only an introduction to the Psalter, but a prominent biblical motif. What
bearing has this on the discussion of the awesome presence of God?
Paul seems to revel in the realization: "For
it is by grace you have been saved, through faith–and
this not from yourselves, it is the gift of God–not
by works that no one can boast" (Eph. 2:8-9).
Ignatius consequently admonishes: "Let us
not, therefore, be insensible to His kindness. For were He to reward us
according to our works, we should cease to be" (Epistle to the Magnesians).
* * *
"John Newton, clerk, once an infidel and
Libertine, a servant of slavers in Africa, was, by the grace of our Lord and
Savior Jesus Christ, preserved, restored, pardoned, and appointed to preach
the faith he had so long labored to destroy." These words were penned by
Newton, and graced his tombstone. As expressed in one of our most beloved
Amazing grace! how sweet the sound,
That saved a wretch like me!
I once was lost, but now am found,
Was blind, but now I see.
Note especially the time sequence. Once
I was lost, but now I am found; was blind, but now I
see. This echoes Paul's accent on being apart from Christ, and being found
in Christ. The expression in Christ or its equivalent appears
about 165 times in the Pauline epistles, testifying to its importance in the
thinking of the apostle.
Even so, grace was not a late arrival. It
was expressed in God's gracious provision of life in all its ramifications.
In particular, it was an indispensable feature of God's covenant activity.
Newton especially highlights this in terms of the new covenant–as
a dramatic example of unmerited favor.
All are recipients of God's blessing by virtue of our common humanity. "When
I consider your heavens, the work of your fingers, the moon and the stars,
which you have set in place, what is man that you are mindful of him, the son
of man that you care for him?" (Psa. 8:3-4). Why should so inconsequential a
creature be subject to God's solicitous concern?
The answer is not to be found in man's
intrinsic worth, apart from God's disposition. The psalmist observes, "For
the Lord is good and his love endures forever, his faithfulness continues
through all generations" (100:5). Not from time to time, or with some and not
others, but as a divine constant.
Count our common blessings. Initially,
there is life! In and of itself, life is eminently good. However, to
experience it as such, we must live according to God's ways. Otherwise, life
loses its attraction.
"With long life I will satisfy him and show
him my salvation," God promises those of contrite heart (Psa. 91:16). Since
life is good, long life is preferable. Then, too, one can hope to gain wisdom
with the passing of years. Providing, that is, one puts his or her
opportunities to good use.
Not only is life good in comprehensive
terms, but in noted particulars. Feel the cool of the evening after a hot,
stifling day. How good it is! It resembles God's benediction on what has
transpired, in anticipation of what is yet to come.
Enjoy the company of a good friend. How
good it is! One can feel free to speak candidly, and without fear of
rejection. Moreover, to share some concern, confident of a sympathetic
Examples could readily be multiplied, but in
summary: "Every good and perfect gift is from above, coming down from the
Father of the heavenly lights, who does not change like shifting shadows"
(James 1:17). It is not as if cloud cover would intervene.
"Turn my eyes away from worthless things,
preserve my life according to your word" (Psa. 119:37). The worthless
things have no lasting value. Their appeal dims with eternity in view.
Conversely, God's word readily passes the twin tests of time and
If by any other designation, common
is coupled with saving grace. Such as Paul alluded to initially.
After that, as elaborated by Ignatius and John Newton.
In context, prevenient grace is
singled out for special consideration. It is in this manner that God enables
a person to respond to his gracious invitation. Negatively considered, it
does not preclude human cooperation. Man is not compelled to embrace God's
gracious invitation. Broad is the way that leads to destruction, and many
choose to travel that way (cf. Matt. 7:13).
Positively considered, prevenient grace
cultivates our understanding. Spiritual things are spiritually discerned. So
also it primes our inclination. This is by way of setting our affections on
spiritual priorities. Then, finally, by encouraging a hearty response. As
expressed by Jesus, taking up our cross and following him.
John Newton provides a welcome transition:
''Twas grace that taught my heart to fear;
And grace my fears relieved;
How precious did that grace appear
The hour I first believed.
It was grace that taught his heart to
fear. In more precise terms, prevenient grace. The term heart
can sometimes be used as the seat of the emotions, but probably should be
understood here as reflecting a comprehensive response. The term fear
conveys the notion of reverence, which implies a drawing toward rather
than a driving away.
After cultivating the fear of God, grace
sets out to relieve one's fears. This takes the form of forgiveness and
restoration. Forgiveness accents the setting aside of a former
offense, whereas restoration conveys the idea of a new beginning. Thus
grace manifests itself, and with the passing of time.
When it was suggested at the age of
eighty-two that Newton retire, he resolutely responded: "My memory is nearly
gone, but I remember two things: that I am a great sinner, and that Christ is
a great Savior!" Consequently, it would appear that they made a great match.
It occurs to me that grace might be viewed
differently from heaven's ramparts than from life here below. As for the
former, grace appears intent on inhibiting evil and maximizing all that is
good. According to Newton, this resulted in the realization of the folly of a
life apart from God.
One can only imagine the torment of soul he
may have felt as he listened to the moans of his human cargo as they were
tossed about in the holds of slave ships. Some suppose that the notion of
amazing grace originated in this context. In truth, he was as genuinely
enslaved as others. This brings to mind the Jewish adage: "So long as any is
enslaved, no one is free."
What would it take to turn life around?
Whatever it would require, grace was instrumental. Nor would it leave the
task incomplete. As confidently expressed by Newton:
The Lord has promised good to me,
His word my hope secure;
He will my shield and portion be
As long as life endures.
It does not always appear as such. Paul
struggled with a thorn in his flesh, its nature unknown. Three times
he pled with the Lord to have it taken from him. Instead, he received the
promise: "My grace is sufficient for you, for my power is made perfect in
weakness" (2 Cor. 12:9). "Therefore," the apostle resolutely concluded, "I
will boast all the more gladly about my weaknesses, so that Christ's power may
rest on me."
In short, the apostles' thorn had become a
means of grace. After that, a means of blessing. Then, finally, as a means
of realizing the Lord's power. All things considered, it constituted a rare
Granted, this is not what we generally have
in mind when referring to the means of grace. Baptism and communion
are the more common referents. It is said that special promises are
associated with these particular rites. These are not automatically
conferred, but are conditional on the contrite disposition of the
Oscar Brooks aptly describes baptism as
the drama of decision. In this manner, a persons declares that he or she
intends to follow Jesus. Confident of God's grace, there will be no turning
back. As sometimes expressed, "The cross behind me, and the crown before me."
In keeping with Brooks description of
baptism, communion by be described as the drama of life together. Life
with Christ, and one another. Any who comes to Christ, encounters community.
It is a given.
This brings to mind a man of advanced years,
who reported that he was the only Christian living in his village. As a
result, he greatly cherished the few minutes we were able to spend with him.
He would subsequently recall the corporate character of his faith through the
reading of Scripture and other Christian literature. Meanwhile, there was
always the prospect of other believers passing that way.
These (baptism and communion) might be
viewed as religious rites of passage. Without them, we are disposed to lose
our bearings. In more graphic terms, life begins to unravel as the sacred
In a more general sense, prayer would also
qualify as a means of grace. Prayer can be defined as conversation with God.
As such, it qualifies as dialogue rather than monologue.
Prayer may involve a variety of ingredients:
petition, praise, confession, and more. It is conversational in that it seeks
to bring us into harmony with God's gracious will for our lives. One ought
not to settle for less.
In addition, prayer provides an occasion for
us to intercede on behalf of others. Our family and our friends, our enemies,
those for whom we are asked to pray, and persons who God brings to mind.
Sometimes intercessory prayer will be exceedingly brief, and on other
occasions extended. In any case, it needs to be experienced in order to be
The reading of Scripture provides another
likely means of grace. Two related images emerge. The first consists of a
solitary individual, his or her Bible propped open. This appeals especially
to those raised in the Protestant tradition. In this manner, one waits
expectantly for the Lord to speak through his word, to refresh the soul, and
energize his or her life for service.
The other brings to mind a congregation
intently listening to the reading of Scripture, as it relates to the
individual and the community of faith. While appealing to those of the Roman
Catholic tradition, it is not limited to such. Neither the person's
appropriation or group application is meant to exclude the other.
The sermon is associated with the reading
from Scripture. It is not the occasion for the preacher to parade his
erudition, nor browbeat his congregation. He is well advised to think of
himself as sitting in the front pew–along
with others assembled to hear what God would say to them.
A story is told of a newly ordained minister
who was told that God would give him the words to speak. When he arrived at
the sanctuary, he had as yet no indication of what God would have him say. As
the service progressed, the heavens remained silent. When he could put it off
no longer, the preacher made an incoherent effort to expound on a hastily
selected text. As he was hastily retreating, God advised him: "Next time
It is not only the preacher but congregation
that needs to prepare for the exposition of Scripture. First, by a life of
characteristic obedience. We learn in order to do. Likewise, we refine our
knowledge in order to excel.
Then in anticipation of what might be
revealed. This may entail some new insight. More often, it amounts to
getting a better grasp on something already familiar to us. We do well to
recall that truth is characteristically multi-faceted.
qualifies as a more inclusive means of
grace. It, in turn, is best thought of in terms of celebration. "Glorify the
Lord with me," the psalmist encourages his associated; "let us exalt his name
together" (34:3). According to the ascription, the psalm was meant to recall
the instance when David feigned insanity to escape death or worse at the hands
of Achish, king of Gath (cf. 1 Sam. 21:10-15). For this reason, to magnify
Celebration is excessive when compared with
the routine of life. It is calculated to over-do. It throws aside
inhibitions. It is not the intent to promote self, but to glorify the
Celebration is also affirmative. It amounts
to saying yes to life. As Karl Barth observes, not in terms of some
favorable set of circumstances, but in the belief that all things works
together for good to those who love God and are called according to his
purpose (cf. Rom. 8:28).
In retrospect, Newton confides:
Through many dangers, toils and snares
I have already come;
'Tis grace hath brought me safe thus far,
And grace will lead me home.
As for dangers, Paul elaborates:
Five times I received from the Jews the
forty lashes minus one. Three
times I was beaten with rods, once I was
stoned, three times I was ship-
wrecked, I spent a night and a day in the
open sea, I have been constantly
on the move. I have been in danger from
rivers, in danger from bandits,
in danger at sea, and in danger from false
brothers (2 Cor. 11:24-26).
As for toils, the apostle continues:
"I have labored and toiled and have often gone without sleep; I have known
hunger and thirst and have often gone without food; I have been cold and
naked. Besides everything else, I face daily the pressure of my concern for
all the churches."
As for snares, God requires of an
overseer: "He must also have a good reputation with outsiders, so that he will
not fall into disgrace and into the devil's trap" (1 Tim. 3:7). The trap
consists of falling into disfavor among the outsiders, and thus impeding
the work of ministry.
Grace was more than adequate for all the
above. Newton would allow for no exceptions. Then, by implication, for no
It remains for grace to lead him home. In
this regard, Paul declares: "I have fought the good fight, I have finished the
race, I have kept the faith. Now there is in store for me the crown of
righteousness, which the Lord, the righteous judge, will reward to me on that
day–and not only to me, but also to
all who have longed for his appearing" (2 Tim. 4:7-8).
In this connection, there comes to mind a
text from the Psalter: "Surely goodness and love will follow me all the days
of my life, and I will dwell in the house of the Lord forever" (23:6). The
implied refrain throughout the psalm is I shall not want. Not in one
situation or another; nor given any set of circumstances.
and mercy resemble two guard dogs,
calculated to protect the flock from wild beasts. Then also to see that none
of the animals stray off. They serve as a functional equivalent for grace.
As I recall the scene, the shepherd strides
on ahead. So may we appreciate Dietrich Bonhoeffer's accent on costly grace.
It is costly because we are meant to follow Jesus; it is grace
since God provides the enablement.
This seems an appropriate point to introduce
a benediction. "Peace to the brothers, and love with faith from God the
Father and the Lord Jesus Christ," Paul earnestly enjoins. "Grace to all who
love our Lord Jesus Christ with an undying love" (Eph. 6:23-24). Indeed!
* * *
1. Define the term grace. What does
it tell us concerning God's character? In addition, how is it experienced?
2. Review John Newton's account of grace.
In what respects might it compare or contrast with the experience of others?
3. Likewise, reflect on the apostle Paul's
comments concerning grace. In particular, what bearing has this on his
signature expression of being in Christ?
4. How may common grace be
distinguished from saving grace? After that, fit prevenient grace
into the mix.
5. How differently may the application of
grace appear from above and from below? Illustrate from your own experience,
and/or that of others.
6. Discuss the means of grace. Along this
line, what do you make of the comment: "All life is a means of grace"?
7. Expand of Dietrich Bonhoeffer's notion of
costly grace. What examples come to mind from the course of Christian
THE HOUND OF HEAVEN
"Where can I go from your Spirit?" the
psalmist rhetorically inquires. "Where can I flee from your presence? If I
go to the heavens, you are there; if I make my bed in the depths, you are
there. If I rise on the wings of the dawn, if I settle on the far side of the
sea, even there your hand will guide me, your right hand will hold me fast"
Abraham Heschel succinctly observes, "All of
human history as described in the Bible may be summarized in one phrase:
God in search of man" (God In Search of Man).
* * *
as they used to call him, was well advanced in age. His crop of red hair had
long since turned white. He lived alone in a dilapidated old house. There he
awaited death to come calling.
Now Old Red knew the Bible about as well as
anyone. He could rattle off chapter and verse with an uncanny ability,
nurtured from childhood. He had never made a confession of faith, nor was he
disposed to do so at this late stage in life. "It is too late," he would
adamantly assure me.
His somber face still haunts me. Could it
be that God had given up the chase? My thoughts turn to Francis Thompson's
graphic text: The Hound of Heaven. He wrote at a time when it seemed
that theism–belief in a personal
deity–was becoming increasingly
rare. He was of the opinion that the hunt would go on:
I fled Him, down the nights and down the
I fled Him, down the arches of the years;
I fled Him, down the labyrinthine ways
Of my own mind; and in the midst of tears
I hid from Him...
From those strong Feet that followed,
But with unhurrying chase,
And unperturbed pace.
The Hound of Heaven
eminently qualifies as a provocative metaphor. According to one appreciative
reader, "It has remained riveted in my memory since I was introduced to the
poem in High School." It is a sentiment shared by many.
As vividly described, The Hound of Heaven
gives us no respite. We search for a place to hid, but to no avail. We
become weary of the chase, while he continues unabated. The outcome seems
assured. Either we must face him previous to or in the judgment.
Man initially enjoyed a privileged
relationship with the Almighty. In this connection, he could eat of the
produce of the garden, except from that of the tree of the knowledge of good
and evil. I take this to be a comprehensive idiom, such as from the east to
the west. Then to eat of its fruit was tantamount to declaring his autonomy.
The temptation to play God proved to be too
much for Adam and Eve. "Then the eyes of both of them were opened, and they
realized they were naked; so they sewed fig leaves together and made coverings
for themselves" (Gen. 3:7). In a culture where shame constitutes a fate worse
than death, this was no incidental matter. They were driven to improvise.
Then they heard God walking in the garden in
the cool of the day, when the sun had dipped toward the horizon. Rather than
running to greet him, they hid themselves among the foliage. They hoped not
to be detected.
After that, the Lord called out to them:
"Where are you?" The chase had begun. It bears repeating, "I hid from Him...
. From those strong Feet that followed, followed after."
The chase continued. The word of the Lord
came to Jonah, saying: "Go to the great city of Nineveh and preach against it,
because its wickedness has come up before me" (Jonah 1:2). Now Nineveh was
the royal city of Assyria, known for its brutal treatment of subject people.
The last thing Jonah wanted to do was to show the Assyrians mercy.
Consequently, he ran away from God. He subsequently boarded a ship
bound for Tarshish, to make good his escape.
Then the Lord stirred up a great storm, so
that the ship was endangered. The sailors were afraid, and each cried out to
his respective patron deity. Meanwhile, the prophet had gone below deck, and
fallen into a deep sleep. The captain abruptly awoke him with the question:
"How can you sleep? Get up and call on your God! Maybe he will take notice
of us, and we will not perish." It was the pagan custom to touch all bases.
After that, the sailors cast lots to
determine who was responsible for the calamity. The lot fell on Jonah., "Tell
us," they demanded of him, "who is responsible for making all this trouble for
us? What do you do? Where do you come from? What is your country? From
what people are you?" This was less a deliberate interrogation than the
frantic questioning of frightened seamen.
Jonah answered, "I am a Hebrew and I worship
the Lord, the God of heaven, who made the sea and the land." If meant to
assure them, it had the opposite effect. They were more terrified than
before. The author parenthetically adds, "They knew he was running away from
the Lord, because he had already told them so." Worthy of note, this is the
third of four times we are pointedly told that Jonah was fleeing from the
So they asked him, "What should we do to you
to make the sea calm down for us?"
"Pick me up and throw me into the sea," he
replied, "and it will become calm. I know that it is my fault that this great
storm has come upon you."
Instead, the seamen did their best to row
back to land. But when the storm picked up, they cried out: "O Lord, please
do not let us die for taking this man's life. Do not hold us accountable for
killing an innocent man, for you, O Lord, have done as you pleased." Then
they cast Jonah overboard, and the sea became calm.
The chase was not thus concluded. The Lord
provided a great fish to swallow Jonah, and he was inside the fish three days
and three nights.
From inside the fish, the reluctant prophet
prayed for deliverance. Then the Lord commanded the fish, and it vomited him
onto dry land. After that, the word of the Lord came to Jonah a second time:
"Go to the great city of Nineveh and proclaim to it the message I give you"
This time the prophet obeyed the Lord. Upon
his arrival, Jonah proclaimed: "Forty days and Nineveh will be overturned."
It was a proclamation meant to incite contrition. So it was that when God saw
that they had turned from their evil ways, he had compassion on them.
Jonah's displeasure ripened into anger. "O
Lord," he complained, "is this not what I said when I was still at home? This
is why I was so quick to flee to Tarshish. I knew that you are a gracious and
compassionate God, slow to anger and abounding in love, a God who relents from
sending calamity. Now, O Lord, take away my life, for it is better for me to
die than to live."
"Have you any right to be angry?" the Lord
inquired. No answer is recorded. It appears that the chase must go on.
Jonah went out and sat down at a place east
of the city. There he made himself a shelter, and sat in its shade. Then the
Lord made a vine to grow to ease the prophet's discomfort. Jonah was pleased
with the fortuitous development.
But at dawn God caused a worm to chew on the
vine, so that it withered. When the sun rose, he also sent a scorching east
wind. Jonah despaired, concluding: "It would be better for me to die than to
God reprimanded him: "You have been
concerned about his vine, though you did not tend it or make it grow. ...But
Nineveh has more than a hundred and twenty thousand people who cannot tell
they right hand from their left (idiomatic for their lack of perception), and
many cattle as well. Should I not be concerned about that great city?" In
this manner, our attention drawn to Jonah's inconsistency.
Nothing more is said concerning the
prophet. We are left to ponder the responsibility of the chosen people to be
a light to the Gentiles (cf. Isa. 60:3). Short of that, the chase goes on.
God is expressly depicted as The Hound
of Heaven. In this regard, we are reminded that the ways of heaven
are obscure to humans. "As the heavens are higher than the earth," the
Almighty declares, "so are my ways higher than your ways and my thoughts than
your thoughts" (Isa. 55:9). Not simply because of our finite character, but
our perversity. Failing to live by the light we have been given, the gloom of
night increasingly engulfs us.
Conversely, God is disposed to reveal his
way to those who earnestly seek his will. Sometimes we are allowed to see
from a distance, and on other occasions only the next step. It is all the
same: "Trust in the Lord with all your heart and lean not on your own
understanding. In all your ways acknowledge him, and he will make your paths
straight" (Prov. 3:5-6).
Jesus admonished his disciples to
pray, "Your kingdom come, your will be done on earth as it is in heaven"
(Matt. 6:10). It is a parallel construction, equating for all practical
purposes the coming of the kingdom with the accomplishing of God's will. As
the text implies, it is not something that man can accomplish on his own.
Neither is it something that God opts to do
apart from man's cooperation. Initially, as concerns prayer. Then in terms
of availability. All things considered, as enthusiastic accomplices.
The righteous are encouraged to set
their affections on heavenly pursuits. Along this line, Jesus admonished his
disciples: "Do not store up for yourselves treasures on earth, where moth and
rust destroy, and where thieves break in and steal. But store up for
yourselves treasures in heaven, where moth and rust do not destroy, and where
thieves do not break in and steal. For where your treasure is, there your
heart will be also" (Matt. 6:19-21).
Seldom do I read the above passage without
recalling a story concerning the evangelist D. L. Moody. It seems that an
affluent acquaintance invited him to survey his extensive property. "As far
as you can see, it all belongs to me," he observed–waving
his hand first in one direction and then another.
Moody pointed to the heavens, and solemnly
inquired: "And how much do you own up there?" It was a question designed to
solicit a time of soul searching.
The descriptive of heaven does not
ignore the exigencies of life. Food, shelter, and the like. All that is a
In this connection, God resembles a
solicitous parent (cf. Matt. 7:9-11). It is not his intent to withhold
anything that would be profitable. Instead, he delights in sharing the
Likewise, of heaven accents the
critical role of forgiveness. God is forgiving. "Praise the Lord, O my soul,
and forget not all his benefits," the psalmist aptly enthuses, "–who
forgives all your sins and heals all your diseases, who redeems your life from
the pit and crowns you with love and compassion, who satisfies your desires
with good things so that your youth is renewed like the eagle's" (103:2-5).
Moreover, it is heaven's way that persons
should be forgiving. So it is that we are to understand the prayer request:
"Forgive us our debts, as we also have forgiven our debtors" (Matt. 6:11).
Whether in this regard or some other, do to others as you would have them do
to you (cf. Luke 6:31).
Then, too, it is not heaven's way to court
temptation. It was for this reason that the rabbis admonished persons to
build a fence around the Torah. Thus one would be disinclined to violate an
So it was that on one occasion a rabbi asked
me, "What is the problem with building a fence."
I had learned that on such occasions it was
better to turn the question back to the questioner. "What is the problem with
building a fence," I dutifully inquired.
"Nothing," he responded. "The problem
concerns the worship of the fence." It was his intent to discourage legalism.
We can readily see that The Hound of
Heaven provides a graphic metaphor concerning God in search of man, along
with related factors. Especially as it concerns the realization of God's
will, and then in representative instances–such
as with our provision, forgiveness, and the avoidance of temptation. The
facets could be greatly multiplied.
We are left with the portrait of man in
breathless flight. As quoted earlier,
I fled Him, down the nights and down the
I fled Him, down the arches of the years;
I fled Him, down the labyrinthine ways
Of my own mind... .
It may seem a novel experience at first,
before we become accustomed to thinking in these terms. After that, we may be
disposed to take it for granted–perhaps
to our own detriment and that of others.
We are not living in a world where all roads
converge. Instead, we live in a world where decisions impact on how we
experience life from that point on. That is not to suggest that we cannot
recover from a wrong decision, but it will be necessary to get back on the
There are fundamentally only two ways that
we may travel: that of the righteous and the wicked. The way of the righteous
is singularly blessed. Those who persist in this way resemble "a tree
planted by streams of water, which yields its fruit in season and whose leaf
does not wither. Whatever he does prospers" (Psa. 1:3). "Not so the
wicked! They are like chaff that the wind blows away."
Thompson allows that the years take a toll.
My mangled youth lies dead beneath the heap.
My days have crackled and gone up in smoke,
Have puffed and burst as sun-starts on a
The end comes much sooner than we would have
No less are we left with a portrait of God
in determined pursuit. It seems at time we can feel his hot breath on our
necks. If perchance it appears that we have escaped him, he shows up in some
unexpected connection or unguarded moment.
"The Lord is not slow in keeping his
promise, as some understand slowness," Peter pointedly assures his readers.
"He is patient with you, not wanting anyone to perish, but everyone to come to
repentance" (2 Peter 3:9). If patient, he is no less persistent.
Moreover, God knows when additional time
will serve no constructive purpose. In contrast, we cannot make this
determination. Consequently, it remains for us to labor while there is still
My wife and I lived for four years in
Jerusalem, overlooking the Hinnom Valley–from
which Jesus derived his imagery concerning hell. It was here that persons
cast away that which no longer served the purpose for which it was crafted. As
expressed by C. S. Lewis, it constitutes the last a loving God provides for
those who would accept nothing preferable.
God would wish us a better prospect. "Seek
the Lord while he may be found; call on him while he is near," Isaiah urged
his constituency. "Let the wicked forsake his way and the evil man his
thoughts. Let him turn to the Lord, and he will have mercy on him, and to our
God, for he will freely pardon" (55:6-7). Gladly capitulate to The Hound
* * *
1. Some cultures appear more concerned with
shame than blame. How might these alternatives play out in the
2. What basic truth does The Hound of
Heaven metaphor mean to convey? Consider other options that may come to
mind, as for their strengths and weaknesses.
3. Review the plight of Adam and Eve after
their defection. What factors have bearing for their posterity in subsequent
4. Likewise, reconsider the dramatic account
of the reluctant prophet Jonah. What problem was this story originally meant
to address? How might it otherwise be applied?
5. Identify the aspects of The Lord's
Prayer meant to elaborate on the conditions of the chase. Why might they
be especially apt, given the thrust of the entreaty?
6. As stated above, "We are left with the
portrait of man in breathless flight." How accurate an assessment is this of
the human condition?
7. After that, "No less are we left with a
portrait of God in determined pursuit." What are the implications of this
depiction, for better and for worse?
"I waited patiently for the Lord; he turned
to me and heard my cry," the psalmist reveals. "He lifted me out of the slimy
pit, out of the mud and mire; he set my feet on a rock and gave me a firm
place to stand" (40:1-2).
Along a related line, Herbert Wolf pointedly
observes: "A second major portrait of God (after that as Creator) is His work
as redeemer. This is directly linked to the rescue of the nation of Israel
from the land of Egypt" (An Introduction to the Old Testament Pentateuch).
* * *
As a college student, William Williams
prepared for a career in medicine. However, one Sunday morning he heard the
gospel preached in a Welsh churchyard, and readily responded. He invested the
remaining years of his life in the ministry.
His hymns contributed immensely to the Welsh
revival. It is reported that folk sang them on the way to work in the coal
mines and at soccer matches. Guide Me, O Thou Great Jehovah appears to
have been their favorite. The stirring lyrics of the second stanza read:
Open now the crystal fountain,
Where the healing stream doth flow;
Let the fire and cloudy pillar
Lead me all my journey through,
Strong deliver, strong deliverer,
Be Thou still my strength and shield,
Be Thou still my strength and shield.
His sentiments recall the Hebrew's freedom
trek through the wilderness. In particular, as associated with divine
deliverance. So has it been remembered and cherished from one generation to
the next. As an example, "Listen to my cry, for I am in desperate need;
rescue me from those who pursue me, for they are too strong for me" (Psa.
Qualifications aside, the Pentateuch might
qualify as an emancipation proclamation. At the outset, man was born free.
He could commune with the Almighty, and pursue his stewardship calling. With
the passing of time, he became enslaved. Sometimes it was to others, and
predictably to self.
Genesis concludes with the Hebrew people
favored and secure. Exodus begins with a ruler unfamiliar with Joseph.
"Look," he urged his people, "the Israelites have become much too numerous for
us. Come, we must deal shrewdly with them or they will become even more
numerous and, if war breaks out, will join our enemies, fight against us and
leave the country" (Exod. 1:9-10).
So it was decided to built a series of store
cities for provisions and weapons in the event of an attack in the eastern
Delta region, and put the Israelites at work constructing them. This was
calculated to weaken their resolve, and check their rapid growth.
"But the more they were oppressed, the more
they multiplied and spread; so the Egyptians came to dread the Israelites, and
worked them ruthlessly." Other measures seemed called for. Consequently,
Pharaoh instructed the midwives to kill any male children born to the Hebrew
women. It was tantamount to genocide.
"The midwives, however, feared God and did
not do what the king of Egypt had told them to do; they let the boys live."
"Why have you let the boys live?" the king inquired of them.
"Hebrew women are not Egyptian women," the
midwives replied; "they are vigorous and give birth before the midwives
arrive." The ruler appears not to have pressed the matter, but turned to
He subsequently decreed, "Every boy that is
born you must throw into the Nile, but let every girl live." This was
incumbent on all the people. Hebrew parents were meant to comply.
Moses' mother hid him for three months, and
then fearing that he would be discovered, set him afloat in a papyrus basket
among the reeds along the shoreline. She had his sister observe from a
discreet distance to see what would transpire. Pharaoh's daughter discovered
the child, and he was raised in the royal court.
Meanwhile, "The Israelites groaned in their
slavery, and cried out, and their cry for help because of their slavery went
up to God" (2:23). God heard their cries, and deliverance was in the making.
Now it came to pass that Moses was tending
his father-in-law's flock when he saw a curious phenomenon: a bush was aflame
but not consumed. When he drew near to observe more closely, he head a voice
from the bush admonish him: "Take off your sandals, for the place where you
are standing is hold ground" (3:5).
"I am the God of your father (singular, as
expressive of corporate identity), the God of Abraham, the God of Isaac, and
the God of Jacob," the voice continued. At this, Moses hid his face, because
he was afraid to view the Almighty. Then the Lord said to him: "I have indeed
seen the misery of my people in Egypt. ...So I have come down to rescue them
from the hands of the Egyptians and to bring them up out of that land into a
good and spacious land... . So now, go, I am sending you to Pharaoh to bring
my people the Israelites out of Egypt."
Moses was intimidated by the prospect. The
Lord subsequently reassured him. As provocatively expressed, "One with God is
in the majority."
Pharaoh was not readily persuaded. On the
surface, the struggle might appear to have been between king and prophet.
However, on a deeper level, it was between the Egyptian pantheon and Yahweh.
Each village originally had its own patron deity. Then, with the passing of
time, the more resilient deities gained increasing influence. Since the
Pharaoh was thought to be an incarnation of Horus, he was a prominent member
of the pantheon.
Each of the ten plagues were calculated to
demonstrate the impotency of the Egyptian gods. The plagues were not
altogether unfamiliar to the region, but for their timing, confluence, and
severity. The tenth plague, death of the first-born, was perhaps the
It was three months to the day after their
departure from Egypt that the Israelites arrived at Mount Sinai. Moses went
up before the Lord, and the latter said to him: "Now if you obey me fully and
keep my covenant, then out of all nations you will be my treasured possession"
After that, God declared: "I am the Lord
your God, who brought you out of Egypt, out of the land of slavery. You shall
have no other gods before me." This expression seems to recall the taking of
another wife while the first is living. As such, it would be a breach of an
exclusive personal relationship.
The significance of the Decalogue can hardly
be overestimated. The rabbis speculated that it was prepared on the eve of
creation, that as each commandment was sounded the world was filled with a
pleasing aroma, and that all nature hushed to make out every word as it was
The covenant, in its entirety, resembles an
ancient vassal treaty. As such, it consists of five segments: preamble,
historical prologue, stipulations, sanction, and covenant renewal. The
preamble identifies Yahweh as the heavenly sovereign, who is richly
deserving of reverence and obedient. The historical prologue recalls
his gracious intervention on their behalf. The stipulations constitute
the bulk of the text, and consist of general principles and case
applications. The sanctions take the form of blessings and curses,
both positive and negative reinforcement. The covenant renewal
provides the opportunity for the people to reaffirm their commitment in the
context of new circumstances.
The euphoria of the Sinai experience soon
diminished. The rigor of the wilderness wandering proved disheartening. The
people shared nostalgic recollections of their sojourn in Egypt. As one of my
students insightfully observed, "It was easier to get the Israelites out of
Egypt than Egypt out of the Israelites."
God's deliverance of the Hebrew people from
bondage would live in perpetuity. It would be recalled around the campfire by
night, when threatened by hostile forces, and on festive occasions. In
particular, as illustrated during the turbulent time of the Judges. A common
cycle occurs throughout the narrative. First, the Israelites do evil in the
sight of the Lord. Then, since they would not restrain evil within, they were
unable to contain evil without–being
oppressed by others. After that, they cried out to the Lord, at which he
raised up one to deliver them. Then they enjoyed peace for a time, until
again succumbing to their evil ways.
Time passed. All three of Israel's kings
began well, but ended tragically. Saul's disobedience, David's culpability
concerning Bath-Sheba and Uriah, and Solomon's tolerance of idolatry tarnished
their memory. The nation was not without a prophetic voice to call for
repentance, but their corporate voice often went unheeded. With Solomon's
death, the united kingdom ceased to be.
More time passed. A flurry of prophetic
activity, primarily designed to warn the northern kingdom of impending
destruction, failed to curb its evil inclination. It went into an ever
tighter spiral, eventuating in the fall of Samaria to the Assyrians. I would
The southern kingdom fared better. It
enjoyed times of spiritual renewal, which served to postpone the day of
reckoning. Jerusalem at last succumbed to the Babylonians. The privileged
class was hurried off into exile, leaving the common folk to fend for
themselves as best they could.
This constituted a disaster of major
proportions: politically, economically, socially, and–most
of all–religiously. In brief, most
of their symbolic universe was rendered useless. What king of a future was
possible for a people who had invoked God's wrath, resulting in exile?
Isaiah envisaged what might be designated
a new exodus. Along this line, "There will be a highway for the remnant
of his people, as there was for Israel when they cam up from Egypt" (Isa.
11:16). Cyrus subsequently issued a decree:
The Lord, the God of heaven, has given me
all the kingdoms of the earth
and he has appointed me to build a temple
for him at Jerusalem in Judah.
Anyone of his people among you–may
his God be with him, and let him
go up to Jerusalem in Judah, and build the
temple of the Lord, the God of
Israel, the God who is in Jerusalem (Ezra
Ezra described the mixed emotions of those
assembled to gaze upon the foundation of the renewed temple: "And all the
people gave a great shout of praise to the Lord, because the foundation of the
house of the Lord was laid. But many of the older priests and family heads,
who had seen the former people, wept aloud when they saw the foundation of the
temple being laid" (3:11-12). Ostensibly because they recalled the
destruction of the former temple, and perhaps because the present construction
suffered by way of comparison.
While the remnant was small and
insignificant in the eyes of others, it was nonetheless the people of the
Great King. They were singled out by the Almighty to bear his royal standard
and fulfill his redemptive purpose. They had nothing to fear except their
chronic failure to abide by their covenant obligations.
The school of the prophets soon became a
thing of the past. It was as if God had grown tired of speaking to those who
turned a deaf ear to him. Some likely preferred it that way. Conversely, the
psalms observed: "For if you remain silent, I will be like those who have gone
down to the pit" (28:1). The righteous would echo his appraisal.
At long last the silence was broken. In
those days, John the Baptist came preaching in the Judean Wilderness: "Repent,
for the kingdom of heaven is near" (Matt. 3:2). Many flocked into the
wilderness to hear what he had to say. "I baptize you with water for
repentance," he allowed. "But after me will come one who is more powerful
than I, whose sandals I am not fit to carry. He will baptize you with the
Holy Spirit and with fire (indicative of purging)."
Jesus, likewise, came to be baptized. John
attempted to deter him, saying: "I need to be baptized by you, and do you come
Jesus replied, "Let it be so now; it is
proper for us to do this to fulfill all righteousness." He perhaps meant in
this manner to identify with those he came to deliver.
On a subsequent occasion, Jesus confided in
those Jews who believe in him: "If you hold to my teaching, you really my
disciples. Then you will know the truth, and the truth will sent you free"
They answered him, "We are Abraham's
descendants and have never been slaves of anyone. How can you say that we
shall be set free?"
"I tell you the truth," Jesus affirmed,
"Everyone who sins is a slave of sin. ...So if the Son sets you free, you
will be free indeed." No additional commentary would seem required.
All things considered, we are alerted to the
fact that bondage is variously experienced. Some bondage is of political
nature. We witnessed this concerning the Israelites enslavement in Egypt. We
encountered it again with the periodic oppressions during the time of the
judges. Likewise, we saw its devastating effects resulting from the exile.
Some bondage relates to convention. This
was manifest in the Israelites carrying over dispositions fostered in slavery
to their wilderness sojourn. Then, too, in their nostalgic recollections of
their prior way of life. More indirectly, with their failure to possess the
promised land when first given the opportunity.
Finally, there is spiritual bondage. This
was illustrated in the conflict between Yahweh and the Egyptian pantheon. At
a later juncture, in the struggle between Yahweh and Baal. Considerably
later, when Jesus established a kingdom beachhead on enemy soil, from which to
vigorously assault the forces of evil.
In this connection, Paul admonished his
readers to be strong in the Lord. "For our struggle is not against flesh and
blood," he explains, "but against the rulers, against the authorities, against
he powers of this dark world and against the spiritual forces of evil in the
heavenly realms" (Eph. 6:12). The idiomatic expression should be understood
as not only this but that.
At the outset, God is introduced in his role
as creator. This imagery persists throughout biblical narrative. As noted in
other contexts, this guarantees that life is good–assuming
that it is rightly appropriated. In more concrete terms, food is good but
gluttony is not.
Subsequently, God assumes the role of
deliverer. Thus to release man from the tutelage of the gods, the tyranny of
self, and the intimidation of the powers and principalities of this world.
This composite depiction of God has at least
two practical applications. First, from the perspective or those entrusted
with worldly goods. Such are meant to use their social leverage for the
benefit of all concerned. What they own, they own as a sacred trust.
Second, from the perspective of those
lacking. Worthy of note, the have-nots greatly outnumber the haves. Such are
encouraged to trust their ways to the Lord, and make use of such opportunities
as they are given to improve their lot. Not for themselves alone, but for
others in similar plight. Rather than debate the issue, the prophets were
disposed to declare: "God says (wills it)."
* * *
1. Recall the lyrics of Guide Me, O Thou
Great Jehovah. How might one account for its reported popularity? What
subsequent hymns serve in similar fashion?
2. Why might the Pentateuch be described as
an emancipation proclamation? In this regard, reconstruct the concerns
expressed from the vantage point of its traditional dating with the exodus.
3. What three aspects of bondage are
identified? Illustrate these from the Israelites' enslavement in Egypt.
4. How does the covenant fit into God's
agenda for deliverance? Recall its various segments as they may bear on the
5. How did the deliverance motif play out in
the uncertain time of the judges? After that, trace the motif during the
monarchy and with the exile. Why did the latter constitute a crisis for the
Israelites' symbolic world view?
6. Note the manner in which Jesus picked up
on the deliverance motif. Why may some have readily responded to his message,
while others categorically rejected it?
7. Discuss the practical applications
concerning the composite portrait of God as creator and deliverer. What
examples come to mind.
IN THE VALLEY
"Trust in the Lord with all your heart and
lean not on your own understanding," the sage counsels; "in all your ways
acknowledge him and he will make your paths straight" (Prov. 3:5-6).
As attributed to the Carthaginian general
Hannibal, "We will either find a way or make one."
* * *
According to the refrain of gospel song,
"The God on the mountain is the God in the valley." Mountains proliferate in
the biblical narrative, and commonly assume a religious association. The
psalmist submits a random instance: "I life up my eyes to the hills–where
does my help come from? My help comes from the Lord, the Maker of heaven and
earth" (121:1-2). His rationale appears uncertain. Perhaps he looks to the
hills as a place of refuge. This, in turn, recalls the Lord as his security.
Conversely, he may perceive the hills as a menace. This cautions him to rely
on the Lord. In any case, he does not leave in doubt the source of his help.
Covenants, in particular, are
characteristically associated with a mountain setting. So it was that when
the waters receded, the ark came to rest on Ararat (cf. Gen. 8:4).
This makes reference to a rugged range located in the region of Armenia.
Surrounding topography consists of a high plane with sparse vegetation, and
barren lava beds. One peak rises to 17,000 feet.
God subsequently announced to Noah and his
sons, "I now establish my covenant with you and with your descendants after
you and with every living creature that was with you... . Never again will
all life be cut off by the waters of a flood; never again will thee be a flood
to destroy the earth" (9:9, 11). The rainbow would serve as a sign that the
covenant was in force, since it resembled a bow held overhead as a pledge of
Initially, note that the covenant was
universal in character. It embraced all nations and all living creatures. In
negative terms, it promised not to again ravage the earth with a deluge. In
positive terms, it set forth the conditions conducive to enjoying God's
These conditions were codified in Jewish
tradition. They pertained to idolatry, blasphemy, murder, theft, sexual
relations, eating the limb of a living animal, and establishing courts of
law. It was said that as soon as a child was able to understand the
instructions, he or she was obligated to abide by them.
For instance, persons were equally culpable
whether they brazenly stole in public or sneak into their neighbor's house at
night to make off with their ill-gotten gain. So also one could be charged
with theft whether he took something that belonged to another or kidnapped an
individual. Conversely, if involved in harvesting grapes, he was permitted to
snack on the grapes as he worked.
As a consequence of the covenant, persons
were obligated to establish courts of law, where justice could be served.
This might be viewed as a two step process: first, with the setting up of the
courts, and then with exercising justice. All were to receive a fair hearing,
regardless of their reputation. The matter of precedent must be carefully
considered in rendering a judgment. It was assumed that this would result in
a comprehensive system of jurisprudence, although it would differ from one
people group to the next. All things considered, we begin to sense what is
implied by the God on the mountain.
We will not linger longer at Ararat, but
proceed on to Sinai. A granite ridge serves as the traditional sight, the
peaks of which reach about 8,000 feet above sea level. The most conspicuous
of these, Jebel Musa (Mountain of Moses), looks out toward a wide plain
approximately four miles in length and up to a mile in width. Nestle on the
lower slopes of the ridge is the sixth-century Monastery of St. Catherine,
housing a priceless library.
Having considered what transpired here
earlier, I will treat it in summary fashion. God had delivered the people
from bondage so that they might serve him. In Jewish tradition, they are said
to resemble a elder brother to the other nations. As such, they enjoyed
special privileges and assumed greater responsibilities.
Joshua subsequently charged the people, "Now
fear the Lord and serve him with all faithfulness. ...But if serving the Lord
seems undesirable to you, then choose for yourselves this day whom you will
serve... . But as for me and my household, we will serve the Lord" (Josh.
24:14-15). Then the peoples answered, "Far be it for us to forsake the Lord
to serve other gods!" Such is the lingering impression of the God on
With such in mind, we set our course for
Mount Zion. The ancient Jebusite city was contained on a spur, flanked by the
Tyropeon and Kidron valleys. It was exceedingly small by modern standards,
with an approximate circumference 4,200 feet. The temple mount extended to
the north, and the Gihon springs provided a substantial source of water. It
was centrally located, so as to provide a suitable setting for the monarchy.
It was appreciatively acclaimed as The
City of the Great King, the sovereign ruler of the universe. In keeping
with this theme, "He has set his foundation on the holy mountain; the Lord
loves the gates of Zion more than all the dwellings of Jacob" (Psa. 87:1-2).
Then, by implication, more than any other location thought preferable by
The monarchy added a new element to the
covenant tradition. Now when Samuel was advance in years, he appointed his
sons as judges over Israel. The elders protested, "You are old, and your sons
do not walk in your ways; now appoint a king to lead us, such as all the other
nations have" (1 Sam. 8:4). "Now listen to them," the Lord counseled Samuel,
"but warn them solemnly and let them know what the king who will reign over
them will do."
David would subsequently reflect, "Has he
not made with me an everlasting covenant, arranged and secured in every part?"
(2 Sam. 23:5). The rhetorical question implies an affirmative reply. God is
assuredly faithful to his promise.
The conviction persisted. When oppressed on
every side, it persisted. When cast into captivity, it persisted. When
nothing more was to be heard from the school of the prophets, it persisted.
In anticipation of the coming of Messiah, it persisted. Such is the faith
cultivated by the God on the mountain.
Now when Jesus saw the multitude, he went up
on a mountainside (Matt. 5:1). The traditional site peers down on the Sea of
Galilee from the northwest. Whether here or elsewhere, Jesus pointedly taught
his disciples in the presence of the multitude.
The Sermon of the Mount is perhaps a digest
of Jesus' teaching over an indeterminate period of time. In any case, it
scopes out the manner of life that will pertain for those embracing the new
As an example, "You have heard that it was
said to the people long ago, 'Do not murder, and anyone who murders will be in
danger of the judgment.' But I tell you that anyone who is angry with his
brother will be subject to judgment" (5:21-22). In this regard, Jesus
identifies anger and hatred as impetus to murder. So while persons harboring
animosity toward others may escape prosecution, they are no less culpable in
the sight of God.
These and ever so many other memories are
associated with the God on the mountain. In military terms, they
corporately imply high ground (a place of advantage) from which to
carry out a successful mission. It is in this connection that we hear God's
will pronounced, his grace offered, and his conditions set forth. It is for
man to respond reverently, appreciatively, and obediently. After that, the
valley assuredly awaits us.
The valley recalls various associations. I
will touch on several of these, before tying up loose ends.
Lack of perspective.
The first thing that comes to mind concerning valleys is that they limit our
perspective. One needs to search out high terrain to scan the countryside.
So it is that a guide will move from one vantage point to the next in the
course of field trip.
Conversely, our experience in the valley may
force us to focus on things nearer at hand. If so, this is not without
merit. Short term objectives have a place in an ordered life, albeit not to
the exclusion of long term goals.
So it would seem that God means to employ
all of life in cultivating spiritual maturity. This is by way of
re-affirming that the God on the mountain is in fact the God in the valley.
As sometimes expressed, "He must be either Lord of all or not Lord at all."
Since warfare is more easily fought in a broad valley than in the hill
country, the valley becomes a stock image of human and divine conflict. While
the hills are conducive to gorilla warfare, full dress battle requires broad,
open space. Such as illustrated by the Valley of Jesreel.
On a certain occasion, a man of God
approached king Ahab. He bore a message from the Almighty, "Because the
Arameans think the Lord is a god of the hills and not a god of the valleys, I
will deliver this vast army into your hands, and you will know that I am the
Lord" (1 Kings 20:28). It appears that the Arameans did not think that the
Israelites could be effective in the valleys.
Conversely, God meant to demonstrate that he
was more than a patron deity of the hill country. His sovereignty extends to
the valleys. Consequently, hills and valleys compose a
"Even though I walk through the valley of the shadow of death," the psalmist
confidently observes, "I will fear no evil, for you are with me; your rod and
your staff, they comfort me" (23:4). The valley imagery is associated with a
deep ravine, characteristic of the Judean hill country. So deep is the rift
that the rays of the sun have difficulty penetrating the gloom. Here wild
beasts await their prey, and thieves ply their trade.
I supposed as a child that if there was a
God, he might want me to serve as a missionary. If a missionary, then most
likely to Africa. The prospect of going to Africa proved threatening. Many
years later, I arrived in Africa–still
beset with my childhood fantasies. After a day's travel, I was left alone in
my small hut. I soon turned off the lamp, since it attracted a large
assortment of insects. Then I began to hear strange noises unlike those of
urban life. But even there, I soon discovered that the Lord would sustain me.
An additional example comes to mind. It
seems that a certain woman was critically ill, and so the family had
gathered. She had been in coma, but suddenly regained consciousness. She
requested that the family crowd around her bedside, whereupon he expressed her
faith, and urged them to get their house in order. Then she slipped away into
eternity, assured that the God on the mountain was the same in the valley.
It would seem that the valley is sometimes associated with a lack of spiritual
discernment and prowess. Now Jesus took Peter, James, and John up a high
mountain by themselves. There he was transfigured before them. No sooner had
they come down from the mountain, that a man approached Jesus. "Lord, have
mercy on my son," he pled. "He has seizures and is suffering greatly. He
often falls into the fire or into the water. I brought him to your disciples,
but they could not heal him" (Matt. 1715-16). Jesus healed him.
The disciples subsequently came to Jesus in
private with the inquiry, "Why couldn't we drive it out?"
He replied, "Because you have so little
faith. I tell you the truth, if you have faith as small as a mustard seen,
you can say to this mountain, 'Move from here to there' and it will move.
Nothing will be impossible for you." His line of reasoning recalls the
observation, "It does not matter how often one falls, but how often he gets to
his feet." So it would seem if the God on the mountain is the same as the God
in the valley.
Perhaps most striking concerning the imagery of the valley is its association
with fertility. Here crops crow, and trees bear fruit. A good harvest
assures the family of enough for itself and to assist those less fortunate.
Conversely, it may prove seductive. Jesus
left no room for compromise: "No man can serve two masters. Either he will
hate the one and love the other, or he will be devoted to the one and despise
the other. You cannot serve both God and Money (personified as an idol)"
So it was that the sage concluded, "give me
neither poverty nor riches, but give me only my daily bread. Otherwise, I may
have too much and disown you and say, 'Who is the Lord?' Or I may become poor
and steal, and so dishonor the name of my God" (Prov. 30:8-9).
In concrete terms, Jesus told a story
concerning a good Samaritan–in Jewish
circles, virtually a contradiction in terms (cf. Luke 10:25-37). It seems
that a man was robbed and left for dead. A priest came that way, but passed
by on the other side. After that, a Levite did the same. Then, finally, a
nondescript Samaritan took pity on the man and ministered to him.
In context of the current discussion, the
priest and Levite were both to engage in life in the valley. They preferred
to carry out their religious ritual in the safe confines of the sanctuary.
They did not want to have to contend with brutality and murder. One would
have expected more from them.
In contrast, one would have expected less
from the Samaritan. He was considered a heretic. He was confrontational.
Jesus was not unmindful of the unfavorable connotations.
It was with such in mind that he drew the
contrast. The priest and Levite lacked compassion, but not the Samaritan.
The priest and Levite do doubt feared for their own safety, but likely also
the Samaritan. The former refused to become involved, but not the latter.
Jesus was similarly disposed. He made
himself available to tax-collectors and sinners (non-observant Jews).
He faced issues squarely. In the end, he died as would a criminal–nailed
to a cross. He was no stranger to the valley.
Consequently, I am reminded of Ira Wilson's
Out in the highways and byways of life many
are weary and sad;
carry the sunshine where darkness is rife,
making the sorrowing glad.
Give as 'twas given to you in your need;
love as the Master loved you;
be to the helpless a helper indeed, unto
your mission be true.
After that, the apt refrain:
Make me a blessing, make me a blessing,
out of my life may Jesus shine;
make me a blessing, O Savior, I pray,
make me a blessing to someone today.
Whether expressed in this manner or some
other, affirm that the God on the mountain is likewise the God in the valley!
* * *
1. If the God on the mountain is identical
with the God in the valley, what then? Make a list from your conclusions.
2. Recall the prominent role covenants have
played in the biblical narrative. What do they have to say concerning God's
character? In turn, what obligations must humans assume?
3. Compare and contrast the various
covenants. What continuity and discontinuity do you discover?
4. The person who is reluctant to meet God
on the mountain is ill-prepared to meet him in the valley. The reverse is
also true. Would you agree or disagree with this assessment, and for what
5. Select one of the factors associated with
the imagery of the valley for further consideration. What additional insights
come about as a result?
6. How does the memorable account of the
Good Samaritan illustrate what is at stake with identifying the God on the
mountain with the God in the valley? Draw on any subtle nuances that may come
7. Review Ira Wilson's lyrics for their
relevance for the topic at hand. What other lyrics come to mind, and in what
HOUSE OF THE LORD
The psalmist confidently concludes, "Surely
goodness and mercy will follow me all the days of my life, and I will dwell in
the house of the Lord forever" (23:6).
Jesus may have had this text in mind when he
admonished his disciples: "Do not let your hearts be troubled. Trust in God;
trust also in me. In my Father's house are many rooms; if it were not so, I
would have told you" (John 14:1-2).
* * *
It is said that truth is stranger than
fiction. It may also be that fiction is sometimes more accurate than that
which passes for truth. In any case, I have elected to touch on the present
topic by way of a fanciful account. It may prove to be a helpful change of
The woman who secured entrance through the
pearly gates was named Sarah, meaning princess. It was a good
name, bestowed by loving parents. She had attempted to live up to its
promise, as would a God-fearing person.
The first thing that struck her was that
there was no need for artificial light, since the Lord's glory provided
illumination (cf. Rev. 21:23). It brought to mind one of her favorite texts,
"Now we see but a poor reflection as in a mirror; then we shall see face to
face. Now I know in part; then I shall know fully, even as I am fully known"
(1 Cor. 13:12-13).
How could she explain her experience to
someone denied entrance into the celestial city? As with other instances,
starting with the known–so as to
embrace the unknown. We have likely all had times when it seemed there was an
invisible presence. It may have served to caution us not to do something
wrong, or encourage us to enjoy life to its full. It now seemed that the
presence was meant to assure her that everything was now as it should be.
Otherwise, things seemed more ordinary than
she would have supposed. Granted, they resonated with a distinctive ethereal
beauty not matched elsewhere. However, there was little in the way of
ostentation. Were those from the nether world allowed to visit, they would
likely cut their stay short.
This was not the only surprise. Sarah
searched in vain for some she felt would certainly be admitted. This, in
turn, recalled an observation of C. S. Lewis: "Some of those we think to be
godly simply have good digestion."
The converse also proved to be true. She
soon came across persons she would never have imagined to past muster. Upon
reflection, she recognized that they differed from her expectation is some
inconsequential manner or another. She had confused cultural norms with the
fruit of the Spirit.
Now Sarah was accompanied by a junior angel,
whose task was to help her adjust to her new surroundings. This was his first
assignment, having only recently graduated from the angel-guidance school.
"We can learn together," he enthusiastically observed.
They made an odd couple. Sarah was tall and
erect, while her companion was short and compact. As they walked, he circled
her–pointing out something or other
of interest. Since Sarah had much to learn, the conversation was largely
"Everything is new!" the angel exclaimed.
"This is because you have lived in the middle."
"In the middle?" Sarah curiously inquired.
"Precisely," he solemnly responded, "between
the fall and restoration."
"Oh," she conceded, "that is certainly
"For one thing, there is no adversary," the
guide continued. "He was cast out, so that he can no longer tempt or accuse
you. For another, there is no suffering nor death. All tears are wiped away,
and all terrors are chained.
"It seems too good to be true," Sarah
"By former standards," her companion
admitted. "However, things have been dramatically altered for the better."
Then her attention was drawn to another
matter. "It seems so strange...," her voice trailed off.
"What seems strange?" her guide promptly
"People are so active," she replied. "I
would have supposed that they would be resting from the rigors of their
journey to the celestial city."
"The labor of love is not burdensome," the
angel sagely observed. "You were called to minister, and so you shall
throughout eternity. Those who do not care to serve are quartered elsewhere."
"Where is the choir?" Sarah blurted out.
"Surely, there must be a celestial choir. Unfortunately, I could never keep a
"No matter," he responded. "What counts is
whether you sing from the heart. God orchestrates the blend of voices."
"I have a lot to learn," Sarah allowed for
"The only bad question is the one not
asked," her companion responded. He had learned this at the angel-guidance
"Are people allowed to do as they wish?" she
"Here we are free to serve God and one
another," he heartily responded. "There are no inhibitions nor obstacles."
"It is likewise the home of the brave," he
subsequently volunteered. "The cowardly settle for security in much less
desirable confines. Here there are challenges to face us at every turn in the
road, so that there is no room for complacency."
"I see no house of worship," Sarah observed.
"Nor is there need of one," the angel
confidently replied. "This is because God dwells among us."
He subsequently showed her the river of
the water of life (cf. Rev. 22:1). It was as clear as crystal, flowing
from the celestial throne in the midst of the great street of the city. One
each side of the river stood the tree of life, bearing twelve crops of fruit
and yielding its fruit every month. It reminded the new arrival of a
luxurious oasis in the midst of a barren wilderness.
"Welcome," a friendly voice called out.
Sarah turned around to face a senior angel with smiling countenance.
"Thank you," she politely replied. "By the
way, you seem strangely familiar.
"No doubt," he acknowledged. "I came to
your assistance on a number of occasions."
"Like the time I was so discouraged as to
despair of life?" she mused aloud.
"Yes," he assured her, "and when you
momentarily lost control of your automobile." At this, she recalled being
spared a collision with an oncoming vehicle, as if my some mysterious
"Of course," she noted, "Dr. Overbite (her
religion professor) assured us that angels were the creatures cultivated by a
primitive mentality. To his way of thinking, you are wish-beings."
"Dr. Overbite also considered himself a
self-made man," the senior angel mused. "That would have the distinct
advantage of relieving God from any responsibility."
"Well, I must be on my way," he concluded.
"I will leave you to my capable colleague."
At this, the junior angel smiled his
appreciation. Then, turning to Sarah, he confided: "I'm not the best, but I'm
all you have."
"My own little angel," Sarah said as she
patted him on the head.
Later on, they came upon persons recounting
stories from their previous lives. "While each account differs from one
another," the angel explained, "they have a common theme."
"What is that?" she inquired.
"God is faithful," he affirmed. "Although
he works in mysterious ways, he is astonishingly creative."
"How true!" she exclaimed.
These were just a few of the things that
transpired as Sarah made her way around the celestial city, accompanied by her
angelic companion. In retrospect, several things stood out as especially
memorable. First, this was indeed her Father's house. It served to
accommodate his gracious purposes.
As voiced by Scripture, "Now the dwelling of
God is with men, and he will live with them. They will be his people, and God
himself will be with them and be their God" (Rev. 21:3). Such envisages an
eternal hospitality, where the guests are secure and the provision bountiful.
Then, too, all else that derives from this
amicable dwelling together. "How good and pleasant it is when brothers live
together in unity!" the psalmist exclaimed (133:1). In context, now that
substitutes for when–since
the aspiration becomes a blessed reality.
The past is not forgotten, especially as it
concerns God's faithfulness. There is time for reflection, coupled with
celebration. The pilgrimage is appreciatively recalled from the vantage point
of its destination.
Laughter also echoed in the streets of the
celestial city. Not the variety that puts down others, but bonds persons
together. It seemed genuinely infectious.
Not everything was quite as Sarah had
anticipated. For instance, she imagined that those who had entered into the
rest of the Lord were somehow recovering from their rigorous pilgrimage.
Conversely, she was surprised by their energetic activity.
This recalled a relevant text from Hebrews:
"Therefore, since the promise of entering his rest still stands, let us be
careful that none of you be found to have fallen short of it" (4:1; cf.
4:11). The term rest is introduced in 3:11, and repeated six times in
the following chapter. Consequently, it associates the rest enjoyed by the
Israelites in the promised land, God's rest, and that of those negotiating the
course to the celestial city. Consequently, rest would appear to mark a
transition from temporal life to eternity.
As for further elaboration, "If they had
been thinking of the country they had left, they would have had opportunity to
return. Instead, they were longing for a better country–a
heavenly one. Therefore God is not ashamed to be called their God, for he has
prepared a city for them" (11:15-16). Note first their motivation: they
longed for a better country. Jurgen Moltmann was of the opinion that we are
more drawn by the future than pushed by the past.
After that, note their reward: they received
a city prepared for them. Ideally, community is associated with urban
dwelling. Persons live harmoniously together. Life is characterized by
accommodation and civility.
In antiquity, more than today, the city held
out a promise of security. It would be surrounded by walls and guard towers.
There would be constant vigil, so that one could rest assured that all was
Likewise, the city is associated with
commerce. Goods would flow in from the countryside. Merchants came from far
off lands. There would be a lively interchange of persons from various
backgrounds. In convention terms, "There was never a dull moment."
What happens to hope when all that one has
hoped for has been fulfilled? It is perhaps a mute question, one that makes
no sense in terms of eternity. Then, again, it may be bonded to love in some
manner that defies explication. One thing is certain, God makes good use of
all that we have experienced in the past. If not in one regard, then most
certainly in another.
It remains to keep resolutely on course.
Ride out the stormy seas that crash against the sides of our fragile craft.
Press on toward landfall rather than procrastinate and falter. At long last
tack into the sheltering cove, emblematic of the house of the Lord.
* * *
1. Recall the text of the twenty-third
psalm. How might it be said to capture the essence of hope?
2. A fanciful account fulfills some of the
same purposes as a parable. What features do they share in common?
3. It comes as no surprise that the biblical
portraits of heaven are highly symbolic. What cases in point are mentioned?
What other instances might be cited?
4. Review the biblical teaching concerning
angels. In what ways does the current discussion draw on this legacy?
5. It is said, "Love God and do as you
please; because if you love God, you will do as he pleases." How is this
thesis borne out in the rationale of the junior angel?
6. Select one of the impressions Sarah
carried away from her initial encounter with heaven, and elaborate on it.
What additional insights are disclosed as a result?
7. The dynamics of hope can be variously
illustrated. For instance, one diligently pursues a course of study in
anticipation of successfully completing it. How, then, might we characterize
the function of hope?
THE SOCIAL FACTOR
I am; not to the exclusion of others.
Jesus earnestly enjoined his disciples, "Do
to others as you would have them do to you" (Luke 6:31).
Along a similar line, Epicurus admonished:
"Let nothing be done in your life, which will cause you fear if it becomes
known to your neighbor" (Fragments).
* * *
The Golden Rule of doing to others as we would have them
behave toward us is more commonly rendered in the negative. Consequently, do
not do to others as we would not want them to do to us. It is tempting to see
in Jesus' admonition a more affirmative approach to interpersonal relations.
In any case, Jesus appears as a concrete
expression of the ideal he advocated. It is for this reason that we are
encouraged to turn to select examples, before drawing some general
conclusions. For all practical purposes the medium is in this instance the
Now there was a Pharisee named
The term Pharisee is derived from the notion of being separate. It is
said that this Jewish sect derived from its resistance to the incursion of
Hellenism, extended to include sinners (non-observant Jews), and even
other members of its movement who disagreed concerning some matter or another.
At issue was the divine mandate to be holy
(cf. Lev. 20:7). Then, in turn, to build a fence so as not to fall prey to
tempting distractions. In no case were they to worship the fence, which was
tantamount to legalism. The Gospels would seem to suggest that the Pharisees
were prone to hypocrisy.
Nicodemus serves as a reminder that we ought
not to be too quick to generalize. He appears as a sincere seeker, who
perhaps meant to make a discreet contact lest he unnecessarily offend the
religious establishment. Night would thus provide him with a calculated
As a matter of fact, Nicodemus was himself a
participant in the religious establishment. He was a member of the Sanhedrin,
the Jewish ruling council. If for no other reason, he was well aware that
many in authority perceived Jesus as a threat to their privileged position.
The Sanhedrin also included Sadducees in its
membership. The Sadducees were the party of the High Priests, whose sphere of
influence revolved around the temple. The common priests seem to have had
only a tenuous relationship, if any at all. Jesus' subsequent cleansing of
the temple bought matters to a head, leading to his execution.
In contrast, the synagogue provided the
power base for the Pharisaic movement. The sects differed in other regards.
The Pharisees were ardent advocates of the supernatural, while the Sadducees
repudiated the notion of angels and the afterlife.
Josephus mentions two other sects: the
Zealots and Essenes. The former who disposed to revolt against Roman
occupation, while the Pharisees were inclined to accept political restraint if
granted religious expression. The Essenes were inclined to seclude
themselves from the evils of society, in contrast to the Pharisees–who
simply remained aloof from it.
"Rabbi, we know you are a teacher who has
come from God," Nicodemus respectfully addressed Jesus. "For no one could
perform the miraculous signs you are doing if God were not with him" (John
3:2). Worthy of note, Jesus was not rabbinically trained. Yet, Nicodemus
acknowledges him as a teacher–authenticated
by the miracles he performed.
In reply Jesus declared, "I tell you the
truth, no one can see the kingdom of God unless he is born again." We are not
necessarily to assume that the interchange was as abrupt as this would seem to
imply, since it would seem that narrators commonly abbreviate the accounts of
Whether or not that is the case, Nicodemus
would readily pick up on Jesus' allusion to the kingdom of God. This
would be associated with the Messianic Age, resulting in God's righteous rule.
Conversely, the Pharisee seems bewildered by Jesus' insistence that a person
must be born again. "How can a man be born when he is old?" he incredulously
inquired. "Surely he cannot enter a second time into his mother's womb to be
born!" Taken in literal terms, certainly not!
Conversely, Nicodemus may be pointing out
that it is difficult for persons to shed long ingrained habits. Then, by
implication, it is better to let things run their course rather than
precipitate an uncalled for change.
Jesus answered, "I tell you the truth, no
one can enter the kingdom of God unless he is born of water and the Spirit.
Flesh gives birth to flesh, but the Spirit gives birth to spirit." In other
words, just as there is a physical birth, so also there is a spiritual birth.
"The wind blows wherever it pleases," Jesus
subsequently adds. "You hear its sound, but you cannot tell where it comes
from or where it is going. So it is with everyone born of the Spirit." The
point is that we cannot negotiate the kingdom of God on our own, because it
requires a divine enablement.
"How can this be?" Nicodemus appears slow to
grasp the implication of Jesus' words. Had Jesus responded in terms of
keeping the commandments, the Pharisee's response would not doubt have been
"You are Israel's teacher," Jesus observed,
"and do you not understand these things? I tell you the truth, we speak that
which we know, and we testify to what we have seen, but still you people
(perhaps a reference to the religious establishment) do not accept our
testimony." The failure to comprehend eventuates in rejection.
"For God so loved the world that he gave his
one and only Son, that whoever believes in him shall not perish but have
eternal life," Jesus subsequently observed. "For God did not send his Son
into the world to condemn the world, but to save the world through him."
There is an implied invitation.
Nicodemus is mentioned twice more in the
fourth gospel. "Does our law condemn anyone without first hearing him to find
out what he is going?" he inquired of the religious authorities (7:50).
They replied, "Are you from Galilee, too?
Look into it, and you will find that a prophet does not come out of Galilee."
It was assumed that true religion was generated in Judea.
After Jesus' crucifixion, Joseph of
Arimathea requested his body so as to provide a proper burial (cf. 19:38). We
are told that he was a secret disciple of Jesus, who was accompanied by
Nicodemus. According to Christian tradition, the latter likewise became a
Now it came to the attention of the
Pharisees that Jesus was gaining more disciples than John the Baptist. When
this was made known to Jesus, he left Judea so as to make his way back to
Galilee. He perhaps felt his life threatened by the turn of events. In any
case, Galilee invited a more likely harvest.
It is said that it was necessary for him to
go through Samaria, although persons often used the Trans Jordan route–so
as to escape contact with the despised Samaritans. Perhaps the necessity was
due to the urgency of the situation, or from some inner compulsion.
So it was that he came to a town in Samaria
called Sychar. Jacob's well was there; and Jesus, exhausted from his
journey, sat down by the well. It was about noon, a natural time for a
traveler to rest from the heat of the day. When a Samaritan woman came to
draw water, Jesus inquired of her: "Will you give me a drink?" (4:7). His
disciples had gone into the town to buy food.
It was customary for women to draw water at
a cooler time of the day, and in the company of others. This may indicate
that she was a person of ill-repute. She replied, "You are a Jew and I am a
Samaritan woman. How can you ask me for a drink?" The narrator explains that
the Jews do not associate with Samaritans.
Jesus answered her, "If you knew the gift of
God and who it is that asks you for a drink, you would have asked him and he
would have given you living water (normally associated with running water)."
Worthy of note, he does not pursue traditional antagonisms, but lifts the
discussion to more spiritual level.
"Sir," the woman replied, "you have nothing
to draw with and the well is deep. Where can you get this living water? Are
you greater than our father Jacob, who gave us the well... ." As with
Nicodemus, she gets hung up on the analogy.
Jesus responded, "Everyone who drinks this
water will be thirsty again, but whoever drinks the water I give him will
never thirst. Indeed, the water I give him will become in him a spring of
water welling up to eternal life." In this manner, he contrasts the water
drawn from the well with that he has to offer. A spring of water welling
up to eternal life is best understood in terms of the anticipated
Messianic Age. As such, it would be far superior to anything preciously
experienced, whether by Jew or Samaritan.
"Sir," the woman pled with him, "give me
this water so that I won' get thirsty and have to keep coming her to draw
water." It would seem that she continues to think in mundane terms. For all
we know, her petition may have been of satirical intent.
"Go," Jesus directed her, "call your husband
and come back." He apparently concludes that the woman must be dealt with in
more concrete terms.
"I have no husband," she replied. Jesus had
touched on a sensitive subject, which he hoped to dispose of quickly.
Jesus acknowledged, "You are right when you
say you have no husband. The fact is, you have had five husbands, and the man
you now have is not your husband." His response was meant as to summarize her
"Sir," the woman evasively replied, "I can
see that you are a prophet. Our fathers worshiped on this mountain, but you
Jews claim that the place where we must worship is in Jerusalem." Now the
Samaritans rejected the prophetic writings, subsequent to the Pentateuch.
This would account for the difference of perspective concerning the appointed
place for worship. Then, too, persons of divergent points of view are tempted
to accent their differences.
"Believe me, woman, a time is coming when
you will worship the Father neither on this mountain or in Jerusalem," Jesus
solemnly declared. "You Samaritans worship what you do not know; we worship
what we do know, for salvation is from the Jews. Yet a time is coming and has
now come when the true worshipers will worship the Father in spirit and truth,
for they are the kind of worshipers the Father seeks. God is spirit, and his
worshipers must worship in spirit and truth."
While Jesus allows that the Jews have a
special role in God's economy, he turns to the character of genuine worship
itself. Such is meant to be humble, contrite, and appreciative. Given these
conditions, any ground is hallowed.
The woman responded, "I know that Messiah is
coming. When he comes, he will explain everything to us." She thus touched
on a fundamental area of agreement with her antagonists–the
Then Jesus declared, "I who speak to you am
he." The woman has perhaps suspected that this was the case. Now it was
affirmed in no uncertain terms. Many from the town believed on Jesus because
of her testimony. Others came to faith upon hearing what he had to say. So
concludes the second of two provocative accounts of Jesus' interaction with
exceedingly diverse persons–a honored
member of the Jewish establishment and a Samaritan woman of ill-repute.
Several observations would seem in order.
(1) Jesus relates to persons, not strictly in terms of their present
condition, but concerning what they might become. This would account for the
fact that he associated freely with sinners, and others held in
contempt. It was not an indication that he approved of their behavior, as
these incidents graphically illustrate.
Otherwise considered, Jesus perceived
persons as a work in progress. He recognized that some would not turn out
well, since this was a given. Conversely, he seemed to anticipate an openness
not readily recognized by others.
(2) Likewise, Jesus appears as a friend. It
is said, "Nothing is more common than to talk with a friend, and nothing is
more difficult than to find one." The sage concludes, "A friend loves at all
times" (Prov. 17:17), rather than when it is to his or her advantage (cf. Prov.
Jesus declared that there is no greater love
than to lay down one's life in the course of friendship (cf. John 15:13).
Consequently, we may take his crucifixion as the signature of a friend. Then,
too, in the way he gave himself wholeheartedly to others in the course of his
life and ministry.
(3) Jesus, moreover, appears free of
prejudice. This can be seen in the range of persons he engages in substantive
conversation. It can also be seen in the way he transcends traditional
disputes, meant to court partisan perspectives.
This can be especially seen in his deference
to those low on the societal pecking order. In the above instance, a
Samaritan woman. On other occasions, with regard to children. As a matter of
course, cultivating tax-collectors and sinners.
(4) Consequently, he enjoins dialogue. This
is by way of respecting the integrity of others, since it takes two to
dialogue. In this manner, persons are able to clear away ambiguities, correct
misunderstandings, confirm intent, and encourage spiritual growth.
One must learn to listen attentively in
order to carry on genuine dialogue. Sometimes it is not simply what one says,
but how he or she says it which is more critical. Body language can play an
important role. It is also important to refine the way one speaks. For
instance, a request is more welcome than a demand, a smile than a frown.
(5) Jesus was careful to distinguish between
issues of critical concern and those less so. As an example, it was less
important where persons worshiped than that they actually worshiped–in
spirit and truth. As mentioned previously, worship hallows any ground.
The dawn of the Messianic Age was obviously
high on Jesus' list of priorities. This not only signaled the beginning of
the end, but provided what in military terms is said to be high ground–a
point of advantage from which spiritual conflict could be successfully waged.
Qualifications aside, other matters could wait their turn.
(6) Jesus' creativity was much in evidence.
In this connection, note the way he employed the new birth metaphor. After
that, his use of living water in context of an interchange by Jacob's
Jesus accommodated his role. In the case of
Nicodemus, it was as rabbi (teacher). In the instance of the Samaritan woman,
it was as a prophet–more specifically
a prophet like Moses (cf. Deut. 18:15). He was ever mindful of the needs of
the person, the vital point of contact, and the hoped for results. This in
preference to satisfying his own needs, as real and pressing as they might
be. As sometimes described, Jesus qualified as the man for others.
This and much more.
* * *
1. Reflect on The Golden Rule as a
key to interpersonal relationships. What thoughts come to mind in this
2. Why might Jesus have cause to doubt
Nicodemus' sincerity? Note how he deftly builds a bridge between them.
3. It is commonly supposed that the
disciples of Jesus most resembled the Pharisees, rather than one of the other
Jewish sects of the time. How, then, might one account for his castigation of
them on a subsequent occasion (cf. Matt. 23:1-36)?
4. Why did the Samaritan woman likely
express surprise that Jesus asked her for a drink of water? Track the note of
surprise concerning the episode with Nicademus and elsewhere.
5. How does Jesus' interaction with the
Samaritan woman illustrate hard love? Recall in this context the
discussion of Jesus as friend.
6. How does it alter interpersonal
relationship when we approach persons, not as they are, but might become?
Since this is obviously an ideal that can be abused, set forth needed
7. Some view dialogue as an indication of
the wavering of commitment, although Jesus appears persuaded otherwise. What
issues may be involved in these contrasting perspectives?
"What good will it be for a man if he gains
the whole world, yet forfeits his soul?" Jesus pointedly inquired. "Or what
can a man give in exchange for his soul?" (Matt. 16:26).
Clement of Alexandria subsequently observed:
"Wealth, when not properly governed, is a stronghold of evil. Many, because
of casting their eyes on it, will never reach the kingdom of heaven. For they
are sick for the things of the world, and are living proudly through luxury" (The
* * *
As can be readily seen, wealth is not an
unmitigated good. It is good only insofar as it serves some worthwhile
purpose. Any means derived to accomplish this end will be imperfect, given
the human propensity to be self-seeking and extenuating circumstances.
The first proximate means we shall consider
is the extended family. The extended family was normative during the time of
the patriarchs, and had a prolonged effect on subsequent generations. It
consisted of a family patriarch, his wife or wives, his sons and their spouses
and children, and his unmarried daughters.
The patriarch exercised authority over this
diverse group. This was thought beneficial to all concerned, and might be
justified on the basis of his supposed superior wisdom. It goes without
saying that his authority could be abused. There remained a variety of more
or less subtle constraints placed on his behavior. For instance, his concern
to foster a good reputation in the community.
The extended family characteristically
formed an economic entity, engaged in some common enterprise–such
as shepherding or agriculture. Its corporate income would be distributed by
the patriarch. With his demise, the elder son assumed his prerogatives. In
this connection, it was customary for the elder son to receive a double
portion of the inheritance.
As can be readily seen, the extended family
provided a functional means for the gathering and disposition of goods. Some
families fared better than others. As a result, the more fortunate families
acquired a favored position in the larger community. When it came to
contracting marriage, the hope was to marry into a more affluent and socially
advantaged family unit. The alliance of families through marriage provided an
important leverage in negotiating the complex negotiations among extended
In the post industrial world, the extended
family has in large measure assumed a token role. One such expression is the
family reunion, more prominent a generation ago than today. The nuclear
family has in some measure replaced the extended family, but in conjunction
with other social institutions–such
as the public school.
Along with this trend, there has been an
erosion of the family structure. Increasingly, single parent families have
taken the place of the more traditional two parent families. One of the
negative influences of the feminist movement has been to depreciate the role
of child-rearing. Homosexual activism has challenged the heterosexual
orientation of traditional marriage. All too often, the available resources
for family nurture has come too little and too late.
It is necessary to sharpen our focus to make
out what transpired with the giving of the Mosaic Covenant. Initially, it
served to firm up the family structure already in place. After that, it
elaborated on the implications of the covenant relationship.
The Mosaic Covenant was expressive of an
ancient vassal treaty. So it was that the Sovereign pledged to see to the
needs of the people on condition of their faithful observation of their
covenant obligations (cf. Deut. 28:9).
Theft was prohibited, as was covetousness.
The latter entailed the longing for anything that could not be obtained in an
honest and legal manner. Expressly, anything that belongs to one's neighbor.
Conversely, one was enjoined to lay aside
one tenth of his income–primarily to
support the religious institutions and related charitable concerns.
Maimonides subsequently elaborated on the obligation to aid the poor. In this
regard, he constructed the following list of eight degrees of charity:
1. The lowest level of charity is to give
2. The seventh level of charity is to give
cheerfully but less than one should.
3. The sixth level of charity is when one
give directly to the poor, but only after being asked.
4. The fifth level of charity is to give
directly to the poor, without being asked.
5. The fourth level of charity is to give
indirectly, with the giver not
knowing the identity of the recipient
but the recipient knowing the
6. The third level of charity is to give
indirectly with the recipient not
knowing the identify of the giver but
the giver knowing the recipient.
7. The second level of charity is to give
indirectly with neither recipient
nor giver knowing the identity of one
8. The highest level of charity is to help a
person before they become
impoverished, whether by offering a gift
in a dignified manner,
extending a loan, offering a job, or
helping them begin a business of
Worthy of note, the accent in Jewish piety
was on prevention rather alleviation of poverty. Implied in this line of
reasoning is the conviction that persons should not expect others to do for
them what they refuse to do for themselves. Paul likely had such in mind when
he observed, "If a man will not work, he shall not eat" (2 Thess. 3:10).
The rabbis delighted in pointing out that
God enjoined man to work six days before resting on the seventh. They were of
the opinion that one could not worship properly without fulfilling the mandate
to labor. In goes without saying that they did not expect that persons should
be obligated to work if unable to do so.
As noted above, persons were no less to
practice charity. In precise terms, to heartily give without expecting
recompense. In these and other ways, the covenant ideal expressed itself in
After a protracted detour in the wilderness,
the Israelites arrived in the promised land. They were not altogether
successfully in driving out its inhabitants, but the time came to allot land
to the various tribes. This would be a legacy passed down from one generation
to the next.
This, in turn, invoked a number of related
practices. For instance, Boaz went up to the town gate to await the arrival
of the kinsmen-redeemer, at which time he assembled ten of the village elders
as witnesses. Then he informed them that Naomi was selling a piece of land
that belonged to Elimelech (cf. Ruth 4:3). In the light of this revelation,
he asked whether the kinsmen-redeemer wished to exercise his right to purchase
the land. When the latter realized this would involve taking Ruth as he wife,
he deferred to Boaz–who then assumed
the role of kinsmen-redeemer.
We are also reminded by the Ruth narrative
of the practice of gleaning. According to the provision, the poor were
permitted to picked up the produce left behind. Vineyards, as well as fields
of grain, were involved. Harvesters were encouraged to leave enough to
satisfy the needs of the destitute.
A year of emancipation was held every
fiftieth year. This was designed The Year of Jubilee, after the ram's
horn that announced its arrival. It provided legislation concerning the
release of slaves and restoration of property. As for the former, it effected
the release of Jews who had become enslaved to other Jews during the interim.
In doing so, it established an equitable correlation between the price of the
slave and proximity to his or her release.
As for the latter, the ancestral property
was returned to its original owner or his family. It might entail landed
property, or building associated with it. This meant that the Israelites were
not permitted to dispose of land permanently, nor purchase extensive property
in order to accumulate a large estate.
In these and other regards, God's
sovereignty was invoked. Then, in this connection, man's obedience. As an
example, "The land must not be sold permanently, because the land is mine and
you were aliens and my servants" (Lev. 25:23). Such property as they have
must be held as a sacred trust.
It became the unenviable task of the
prophets to insist that the people abide by their covenant obligations. In a
representative passage: "For three sins of Israel, even for four, I will not
turn back my wrath. They sell the righteous for silver, and the needy for a
pair of sandals. They trample on the heads of the poor as upon the dust of
the ground and deny justice to the oppressed" (Amos 2:6-7). For three sins
and for four is a common literary device, meant to introduce a series of
Initially, creditors sold indebted persons
for even a trivial amount. After that, those culpable stripped persons of
their human dignity, treating them as dirt. It apparently did not occur to
them that they should treat persons as they would like to be treated.
In a second representative passage, "You
trample the poor and force him to give you grain. Therefore, though you have
built stone mansions, you will not live in them; though you have planted lush
vineyards, you will not drink their wine. ...You oppress the righteous and
take bribes and you deprive the poor of justice in the courts" (Amos
5:11-12). First, they are reprimanded for laying having taxation of the
Then their ostentation is rebuked. They
will not be allowed to enjoy their ill-gotten gain. Exile looms on the
horizon. Such pronouncements as a rule imply a conditional repentance, which
might spare them. However, only God knows when too little proves to be too
Then, finally, bribery is identified as the
culprit. In this manner, the poor are defrauded of their rights. As a
result, wealth and power conspire to thwart the covenant ideal that persons
should be treated equitably.
Some pages later in salvation
history, we come across the apostolic community gathered together in
anticipation of the pouring out of the Holy Spirit. So it came to pass.
Thereafter, it devoted itself to the apostles' teaching, the fellowship, the
breaking of bread, and prayer (cf. Acts 2:42). Everyone was filled with awe,
and many wonders were done by the apostles. "All the believers were together
and had everything in common. Selling their possessions and goods, they gave
to anyone as he had need."
They held everything in common on a
voluntary basis, as clarified at a later point (cf. Acts 5:4). There was no
overt compulsion that they comply. It was in keeping with a generous
No proportionate giving is mentioned, as
with the tithe. Conversely, this may have been over and above the tithe. As
a result, it is likely a matter better not pursued further.
In any case, their practice is not strictly
speaking set forth as normative. While expressive of their generosity, it
probably reflects the particular circumstances. In particular, the burden
placed on the fellowship by the influx of persons for the religious festival,
the relative small percentage of Judean disciples in the mix, and the question
of access to the temple treasury.
The mother church in Jerusalem would, at
least on occasion, continue to need the assistance of its daughter
congregations (cf. Acts 24:17). This might have come about as a result of
famine, hostility toward the fledgling community, or some combination of
factors. Whatever the reconstruction, it reflects a sharing in common (koinonia)
as characteristic of the early Christians.
It becomes readily evident that Christian
charity was not practiced in a social vacuum. On a subsequent occasion, Paul
admonished his readers: "Everyone must submit to the governing authorities,
for there is no authority except that which God has established. ...For he is
God's servant to do you good. But if you do wrong, be afraid, for he does not
bear the sword for nothing" (Rom. 13:1, 4).
Note at the outset the conditions that
prevailed at the time. The Christians were for all practical purposes a
powerless minority in the Roman Empire. Moreover, they were suspect for a
number or reasons. They were said to be irreligious, because they refused to
honor the pagan deities. They were thought to have hatred for humanity, since
they spoke of the world going up in flames. They were even charged with
cannibalism, derived from their practice of taking communion. If for no other
reason than expediency, they were not to arouse the antagonism of those in
However, there was more than expediency at
stake, since Paul portrays all authority as instituted by God. He is
obviously speaking in ideal terms. There is a legitimate role for government,
although given to abuses. In proverbial terms, "One should not throw out the
baby with the bath water."
In brief, submission includes all that which
is not subject to conscience. It is always necessary to yield to the higher
authority; in this instance, to the Almighty.
Within such broad constraints, Christians
were motivated to devise a variety of approaches to economic issues. For
instance, under the Benedictine rule work was enjoined. Although in some
instances funding came from estates cultivated by serfs, and choir monks gave
themselves to prayer and study; in other instances all monks were required to
toil on the lands associated with their monastery. In either case, land was
cultivated, resulting in improved crops and tillage.
Conversely, the Knights Templar were
renowned as bankers. In theory, they advocated communal ownership, and
individual use. This was thought consistent with the conviction that God
required stewardship for the benefit of mankind.
There were those who argued that Christ and
the apostles observed a vow of poverty, and that at least the clergy and monks
should follow them in this regard. Others argued in favor of private
property, as a more realistic way to meet humanitarian needs–if
not for all, then as normative.
Much of trade and commerce in the Middle
Ages was carried on through guilds. These had religious features, and were
supposed to be guided by Christian standards. Conspicuous in this context was
the accent on a just price. An artisan should set a fair price for his work,
and the purchaser should be willing to pay a reasonable price. In
contemporary terms, this might be considered a prime example of commutative
Commutative justice legislates that the
exchange of goods be of equal value. This is subject to a reasonable profit,
and extenuating circumstances. Violations include theft, fraud, and unjust
In these and other ways, Christian ethics
infused social economics. Much depended on what church/society model
predominated at the time. If the church against society, then the impact
would be limited. If the church as cultural catalyst, then the economic
vision would be broadened.
The church was seldom, if ever, free to
choose among social options. Its sphere of influence was often severely
curtailed. In other instances, faith based initiatives were deliberately
It seems appropriate to conclude with an
excerpt from A Statement of Intent (1980), as expressive of Christian
We recognize that in order to engage in
social change and model the
relationships it commends for society, the
church must exhibit total
dependence on the transforming power of the
Holy Spirit of God.
We resolve to encourage, by all the
peaceful and constructive means
available to us, the poor and oppressed who
are seeking to establish a
position of dignity and self-worth.
Finally we resolve to reconsider the use
of the resources which God has
given us, in order that such resources may
contribute more effectively to
God's kingdom and righteousness, love and
* * *
1. "No one can serve two masters," Jesus
observed. "You cannot serve both God and Money" (Math. 6:24). What
illustrations came to mind, and for what reasons?
2. Recall the extended family as a means for
economic distribution. What were it strengths and weaknesses?
3. I have alleged on occasion that life
consists of turning obstacles to opportunities. What avenues for economic
ministry has the dissolution of the extended family made possible?
4. What implications has the Mosaic Covenant
for economic considerations? In this context, reflect on it subsequent
influence of Jewish and Christian tradition.
5. In general terms, what approach did the
prophets take to economic concerns? Recall cases in point, whether cited
above or otherwise.
6. Review the manner in which Christians
have assumed their economic obligations. What current examples might be
7. Interact with A Statement of Intent,
with which the discussion concludes. What occurs to you by way of
elaboration? What, if anything, would you question or take issue?
"Give to Caesar what is Caesar's," Jesus
responded to those inquiring as to whether it was proper to pay taxes, "and to
God what is God's" (Math. 22:21).
John Adams satirically noted concerning his
position as Vice-President of the United States, "My country has in its wisdom
contrived for me the most insignificant office that ever the invention of man
contrived or his imagination conceived."
* * *
The monarchy consisted of a system of checks
and balances. There were persons involved in the ritual activity: the priest
and Levites, along with those less directly associated. There was a virtually
pervasive wisdom tradition, expressed through parents, elders, and sages.
There were the king and his retinue. There were the people, whose compliance
was necessary and support solicited. Most striking of all, there were the
prophets–who were bent on keeping the
covenant community on course. Welcome to the milieu of Hebrew politics.
The Kingdom of God provided the power base
for the prophets. In a qualified sense, they were outsiders to the political
intrigue of their times, since they professed to speak on behalf of the
Almighty. According to Abraham Heschel, they tuned into an octave too high
for others to hear.
As a result, matters appeared eminently more
serious. Lesser things were seen in context of their long range results.
Thus a simple infraction appeared as a catastrophe. Chaos never seemed far
A text from Jeremiah serves as an example:
"'Be appalled at this, O heavens, and shudder with great horror,' declares the
Lord. 'My people have committed two sins: They have forsaken me, the spring
of living water, and have dug their owns cisterns, broken cisterns that cannot
hold water'" (2:12-13). The heavens are summoned to bear witness to so
grave a trespass.
Israel's sin is portrayed as two-fold:
turning from the living God to worthless alternatives. God is described as
the spring of living water, a constant source of renewal. In contrast,
the cisterns cannot even hold the water they receive. There is a more subtle
contrast implied between the Gentiles and Israelites. As for the former,
their fault lies in idolatry. As for the latter, in both turning from the
living God, and to broken cisterns.
Amos further illustrates. "The Lord has
sworn by the Pride of Jacob: 'I will never forget anything they have done.
Will not the land tremble for this, and all who live in it mourn? The whole
land will rise like the Nile; it will be stirred up and then sink like the
river of Egypt'" (8:7-8). The text comes in conclusion to a list of charges
brought against God's errant people.
The Pride of Jacob recalls God as
evidenced in the course of salvation history. The prophet employs a mixed
metaphor to express God's awesome judgment: an earthquake that causes the
earth to tremble, and the conspicuous flood cycle of the Nile. I will
never forget gives the impression of storing up God's grievances until
such a time as his displeasure becomes manifest.
The northern kingdom seemed hell bent for
destruction. The fearful Assyrians overran its defenses, and the people were
re-settled. Consequently, there was less time to reflect on the prophets'
The southern kingdom fared better. There
were times of religious revival, postponing a day of reckoning. The
inevitable eventually came to pass, with the privileged class carried away
into Babylonian captivity. Those who remained struggled to manage as best
The return from captivity lacked the grand
features promised for the end days. There was no indication that the nations
would assemble to worship in Jerusalem, the alleged city of the Great King.
Moreover, the inhabitants of the land proved to be hostile. The existence of
Israel as a people appeared precarious.
Time passed. The infusion of Hellenic
culture created a crisis of major proportions. This, in turn, led to the
Maccabean Revolt. After that, the establishment of the Hasmonean Dynasty.
The high idealism of the Maccabean era soon
began to erode. Commensurate with the internal malaise, pressures built from
without. While Rome had refused on an earlier occasion to actively support
the Maccabean cause, it now chose to intervene. Josephus summarily observed
that Israel became tributary to Rome.
The Roman Empire incorporated a vast region,
subject to the rule of its emperor. It contained a variety of independent
cities, states, and territories. Some had chosen to align themselves, while
others were annexed by force. When Rome acquired new territory, it was
organized into provinces–which became
part of the imperial system.
The provinces that were relatively peaceful
and thought loyal to Rome were placed under proconsuls, which were responsible
to the Roman Senate. The more troublesome and suspect provinces were put
under the direct authority of the emperor, who often stationed armies in
them. These were administered by prefects. Palestine at the time of Jesus
was of the latter sort. Roman officials were charged with fostering the
Pax Romana (Peace of Rome), which was viewed as a realm of civility.
The imperial cult as a rule flourished in
the provinces. Persons were expected to conform as indicative of their
loyalty. The Jews proved to be an exception, since their faith prohibited the
worship of other gods. The status of Christians seemed less certain, since
they derived from various ethnic groups. Such were the political realities of
New Testament times.
It is estimated that at one time slaves made
up over half of the population of the Roman Empire. Then, toward the end of
the fifth century, the institution of slavery was in rapid decline. There
were a variety of reasons, including Christian misgivings with the practice.
For instance, Augustine concluded that God did not create man to lord it over
his fellow man.
It was more customary for Christians to take
issue with the inhumane treatment of slaves than to demand the abolition of
slavery. The status of the slave was also enhanced by their recourse to the
fellowship of believers, and an emphasis on the dignity of labor–rather
than its demeaning character as fostered by classical aristocracy.
Freedom was in the process of taking on the
form of the core virtue in Western Culture. In metaphorical terms,
considerable water would flow under the bridge before persons could affirm
governance of, for, and by the people. Even then, commitment to this
impressive ideal would often appear wanting.
Three preliminary conclusions deserve to be
highlighted. First, political governance is part of God's design for human
welfare. It is decidedly not an usurpation of power.
Consequently, Dietrich Bonhoeffer concluded
that governance is a mandate. God enjoins us to govern and govern well.
Correct past mistakes insofar as possible. Do not waste what others have
contributed to the process. Remain resolute.
Second, put credence in the prophetic
tradition. For a number of reasons. For instance, the prophetic perspective
provides a more comprehensive view of our situation. It does not suffer from
Then, too, it will not allow us to
compromise cherished convictions. There is far too much dilute Christianity
in the world today. We are hard put to discover the prophetic strain that
energizes the faith.
Finally, we have noted the importance that
freedom plays in Western Culture. It resembles a core virtue, of which other
Conversely, it is often misunderstood or
misappropriated. Genuine freedom assumes accountability. It is freedom for
the better, rather than for the worse.
Few if any would advocate the complete
abstinence of government. However, many recommend minimal governance. I take
it that this is what Ronald Reagan meant when he suggested: "Government is not
the answer, but the problem."
Minimal governance apparently boils down to
three ingredients. Initially, government is charged with the safety of its
citizens. Such should be calculated to restrain anti-social behavior at the
outset. As an example, this may involve gun control; or not, if it proves
that an alternative is preferable.
Then it must see to it that persons who prey
off society are put away, where they will no longer be a security risk to the
general public. Three factors surface in penal literature: recompense,
rehabilitation, and restitution. It is said that persons ought to pay their
debt to society, in the form of recompense. This is viewed as a means of
deterrence, if not for the long run then at least for the short run.
Rehabilitation puts the accent on positive
re-enforcement. In this manner, it attempts to reclaim the persons for a
constructive life in society. All things considered, this is said to be
cheaper than turning the person back into society no better or even worse than
Restitution may be made to those adversely
effected by the crime or to society as such. Prison work shops, where persons
receive a modest salary, help to pay for the offender's expense while in
prison. Public service in lieu of imprisonment serves as another example of
Minimal government is also thought to
require a concern for the health and welfare of its citizenry. The provision
of inoculations against contagious diseases would be consistent with this
concern. So also would be safety standards for water and air pollution.
The availability of public education could
be justified in the above regard. This, in turn, implies accountability. It
does not rule out alternatives to public education, providing these are
measured by the same exacting standards.
Lastly, minimal government cultivates
equality before the law. Those who are affluent and/or influential should not
be treated differently than anyone else. Whoever is implicated, justice
should be served.
According to the pundit, "Some people are
more equal than others." I think he means that it requires vigilance to see
to it that persons are treated the same. It is all too easy to plead for some
special consideration, whether deserved or not. Then to grant it on the basis
of alleged extenuating circumstances.
An especially complex issue relates to
religion in a pluralistic society. Some continue to maintain what, if by any
other name, is designated as the strict separation of religion from the
public arena. This has been epitomized by Jefferson's wall of separation
metaphor, which has neither constitutional warrant nor constructive
As for the former, the no establishment/free
exercise of religion expression should be taken in its entirety. One should
not attempt to achieve one aspect of the formula to the exclusion of the
other. A both/and goal is par for the course.
As for the latter (constructive resolution),
one is hard pressed to find an amicable alternative to the high wall of
separation. For lack of a better suggestion, that of a friendly handclasp
might serve the purpose for which it is intended: to retain both the
non-establishment and free exercise features of the American way of life.
In its most extreme form, the strict
separation alternative terminated with the Widmar v. Vincent 1981
decision by the Supreme Court. A state university had permitted secular
student organizations to hold their meetings in campus buildings when the
facilities were not in use, but denied religious student organizations
access. The university maintained that the denial was necessary because it
was not permitted to support religion by providing meeting space under the
non-establishment clause. A group of students brought suit, pointing out that
the university had already established a limited public forum, from which
religious concerns ought not to discriminated against. The court agreed with
the students' brief.
The court decision was soon dubbed as
equal access, and was followed by a series of court decisions that favored
free speech. Still, those reluctant to surrender the high wall of separation
mentality have studiously endeavored to exclude religious expression from
public discourse. One advocate complained that children are too
impressionable to have to contend with references to God.
In this connection, I am reminded of Paul
Tillich's observation that anything that serves in place of religion, is in
fact religion. The secular alternative religion is characteristically
expressed in terms of political correctness. This amounts to a religious
establishment, to which persons are meant to conform.
It is standard procedure for a secular
establishment to limit religious expression to the private realm. While not
an acceptable solution, it reminds us of the need to set some parameters on
religious expertise. For instance, I doubt that religious leaders can
determine (as some supposed) that years ago China should be allowed into the
United Nations. One could certainly question their competence.
This suggests a three level model concerning
religious involvement in political affairs. The first pertains to biblical
principles for those in the Jewish and Christian traditions, such as the
prohibitions against theft and murder. Such matters are not negotiable.
Then, too, the religious adherent is obligated to promote such principals as
The second level relates to probability
applications. For instance, if one believes in the sanctity of life, it is
likely–if for no other reason–that
he or she will want to discourage abortion. In this context, the preliminary
options would not be between pro-life and pro-choice, but between restraint
The final level concerns specific issues.
Such as to what age a person should be allowed to drive, and under what
conditions. One cannot quote chapter and verse in this case, but must defer
to common sense.
In terms of prophetic religion, God is
concerned with all three levels. It remains for Christians to faithfully
apply biblical principles to case issues, in a consistent fashion.
There is a related issue. It is said that
the state must not interfere with religious groups except in instances of
compelling interest. For instance, when the life of a person is
endangered by some religious practice. As an example, should someone be
refused a blood transfusion when needed.
Those who advocate invasive government
are sorely tempted to apply the test of compelling interest to a large
range of issues. It would seem best to keep the instances to a minimum.
Otherwise, we may expect that government of, for, and by the people will
increasingly erode in the face of judicial tyranny.
In conclusion, "Righteousness exalts a
nation, but sin is a disgrace to any people" (Prov. 14:34). Exalts is
viewed primarily in moral terms, as evident from its converse. In context of
wisdom literature, the wise person opts for moral rectitude. The fool
disregards it, and must pay the consequences. Such is the character of
realistic politics in God's design.
* * *
1. We noted at the outset Jesus' sage
counsel: "Give to Caesar what is Caesar's, and to God what is God's." Since
God is sovereign over all, how can these two realms best be compared?
2. It is sometimes alleged that Christianity
has lost much of its prophetic nerve. What is implied by this charge, and how
can its prophetic heritage be recovered?
3. Recall how the Pax Romana was
cultivated throughout the empire. How might it be said to incorporate a
4. Review the manner in which freedom came
to be considered a core virtue in Western Culture. How does this impact on
current political theory and its application?
5. Reflect back on the three preliminary
conclusions, derived from a brief historical sketch. How distinctive are
these to Western Culture, and for what reasons?
6. What is implied by the designation
minimal governance? Interact with the various components as stated.
7. What is involved in the strict separation
of religion from the public arena, as represented by the wall of separation
metaphor? Consider alternative approaches that might better express the
non-establishment/free exercise of religion formula, in context of the thesis
that righteousness exalts a nation.
"All authority in heaven and on earth has
been given to me," Jesus declared to his disciples. "Therefore go and make
disciples of all nations. ...And surely I am with you always, to the very end
of the age" (Math. 28:18, 20).
T. S. Eliot subsequently observed:
The world turns and the world changes,
But one thing does not change.
In all of my years, one thing does not
The perpetual struggle of Good and Evil (The
* * *
The psalmist's words echo down the long
corridors of time: "For God is the King of all the earth; sing to him a psalm
of praise. God reigns over the nations; God is seated on his holy throne.
The nobles of the nations assemble as the people of the God of Abraham, for
the kings of the earth belong to God; he is greatly exalted" (47:7-9). In
this manner, we are encouraged to think in universal terms.
For all practical purposes, some presume
that God has no concern for the poverty stricken, impotent, and ostracized.
They are wrong! More recently, some have given the impression that God is
only concerned with the poverty stricken, impotent, and ostracized. They,
too, are wrong! As the universal sovereign, he has compassion for all.
In terms of creation, we are all family. As
reminded by the adage "blood is thicker than water," one is meant to look out
for the needs of family members. This might qualify as a prime directive.
Now the time came when God orchestrated a
great deluge. After that, he made a covenant with Noah and his descendants.
It was meant to embrace all mankind. In Jewish tradition, this is sometimes
characterized as The Path of the Righteous Gentile.
As subsequently noted, seven
universal laws pertain to idolatry, blasphemy, murder, theft, sexual
relations, eating the limb of a living animal, and establishing courts of
justice. Idolatry consists of the worship of anyone or anything other
than God. This may take a blatant form of idol worship, or entertain some
more subtle manifestation. The Decalogue seemingly draws on the
imagery of taking a second wife, while the first is still living (cf. Exod.
implies taking God's name in vain. Such as
when one uses God's name as a vindictive, but no less in thoughtless
repetition. In conventional thought, "Say what you mean, and mean what you
suggests the wanton taking of life. In
positive terms, John Calvin reasoned that we are obligated to do everything
possible to preserve the lives of others. The prohibition does not exclude
capital punishment per se. Neither does it prohibit the taking of life while
legitimately engaged in warfare. One is obligated to minimize the loss of
life as a matter of course.
The prohibition against theft was
thought especially difficult to observe, since it might it might be expressed
in varied and subtle forms. For instance, the defamation of a good name was
thought tantamount to theft. Usury, the act of lending money at unfair
interest rates, was also said to violate the prohibition against robbery.
Elicit sexual relations were likewise
disallowed. The norm was heterosexual sex within the consenting bond of
marriage. Such was associated with procreation, and the celebration of life.
Noah was explicitly instructed, "But you
must not eat meat that has its lifeblood still in it" (Gen. 9:3:4). This was
because life is associated with blood. Then, in turn, considered holy–since
God is its source. Consequently, this prohibition anticipated the sacrificial
system which would be spelled out in much greater detail.
Finally, courts of law were to be
established. These were to carry out justice, and see to it that the covenant
with Noah be observed. The rabbis concluded that a court that fails to do so,
drives God's blessing out of the world.
Now it came to pass that God established a
covenant with Abraham (cf. Gen. 17). It concerned a chosen people,
meant to serve as a light to the Gentiles. In this context, their history
would resemble a morality play.
Genesis concludes with the Israelites secure
in Egypt, and Exodus opens with them subject to bondage. God would eventually
liberate them, so that they might serve him. As noted earlier, their exodus
from Egypt serves as the seminal point in their corporate existence.
The prophets assumed center stage, not only
to call the people back to their covenant commitment, but to address the
nations. For instance, Isaiah informs Babylon that she "will be overthrown by
God like Sodom and Gomorrah. ...Her time is at hand, and her days will not be
prolonged" (13:19, 22). Thus the actual historical situation is depicted as
God's righteous judgment.
Then at a later point: "From the west, men
will fear the name of the Lord; and from the rising of the sun, they will
revere his glory" (Isa. 59:19). People everywhere will respond: from the west
to the rising of the sun in the east. Whoever are humble and of
The notion of ingathering embraced
the return of the Jewish exiles, along with a harvest of Gentiles. In this
regard, we are reminded that prophecy does not qualify as history written
beforehand. Such would be a contradiction in terms.
Conversely, this does not prohibit
references to future events. It was said that the Messiah would make his
entry into Jerusalem on the colt of a donkey, as a symbol of his coming in
peace (cf. Zech. 9:9). Many others have done so both before and after Jesus'
triumphant entry, but only in his case was prophecy fulfilled.
Now it subsequently came to pass that the
disciples were tarrying in Jerusalem, in anticipation of the outpouring of the
Holy Spirit. Suddenly there was a sound like the blowing of a violent wind,
which filled the house where they were meeting. They saw what appeared to be
tongues of fire that separated and came to rest on each of them. All of them
were filled with the Holy Spirit, and (some or all) began to speak with other
tongues. The description makes good use of analogy: it was like the
sound of a violent wind, and it appeared as if tongues of fire.
There were present in Jerusalem
God-fearing Jews from every nation under heaven, apparently meant to
include proselytes, and thus anticipating the ingathering of Gentiles. These
heard them speak in their selective languages. They were perplexed, and asked
one another: "What does this mean?" (Acts 2:12). However, some mocked them,
saying: "They have had too much wine."
"These men are not drunk, as you suppose,"
Peter corrected them. "No, this is what was spoken by the prophet Joel: 'In
the last days, God says, I will pour out my Spirit on all people.'"
The results were astonishing. What might
have appeared as an inconsequential Jewish sect soon spread throughout the far
reaches of the Roman Empire. It was no idle boast that Christians could be
found everywhere, but in the pagan temples. Given the option, they also opted
out of the gladiatorial contests.
While there were numerous developments in
the course of church history, few were so striking as the rise of the modern
missionary movement–given impetus by
William Carey. A British cobbler, he taught himself Latin, Greek, Hebrew,
Dutch, and French. He had a conversion experience in 1779, and began to
preach the gospel. In context of his preaching, he urged his parishioners to
"expect great things from God," and to "attempt great things from God."
He subsequently published a small,
subsidized book entitled An Enquiry into the Obligation of Christians to
Use Means for the Conversion of the Heathen. It served as a clarion call
to a lethargic England to obey Jesus' mandate to make disciples of all
Tommy Titcomb was a pioneer missionary to
West Africa. I first learned of him upon over-hearing two village elders
describe a certain missionary as resembling Titcomb, who they remembered as
reconciling warring tribal people to one another. He put himself at
considerable risk in order to proclaim the gospel. He survived the tropical
diseases, associated with the rain forests that guarded the shoreline, and
negotiated threatening circumstances with grace.
On one occasion, he was refused entry into a
village. That was likely fortunate, since it had a reputation for
head-hunting. He was probably spared because it was thought that deranged
people were protected by the gods. In any case, he crawled up into the rocks
overlooking the village, from which he shouted out Scripture verses at the
perplexed villagers below. Whether in this or some other regard, he
persisted, and is appreciatively recalled by the indigenous church.
As illustrated above, the global bond is
enhanced in various ways. First, upon recall that God is sovereign over all.
There are no patron deities, left to squabble among themselves. Then, by
implication, no special agendas that can be pursued to the exclusion of all
Then in terms of our common origin and
character, as created in God's image. As pointedly expressed, we are family.
Otherwise expressed, "From one man he made every nation of men" (Acts 17:26).
Diversification is thus portrayed as an expression of our common identity.
The thesis is further elaborated concerning
the commission to disciple all nations. So it was that Christianity spread
rapidly, accommodating to various cultural settings. Then sometimes with more
zeal than others, highlighted by the modern missionary movement.
This resulted in varied cultural adaptations
of the universal church. "The body is a unit," Paul concluded. "For we were
all baptized by one Spirit into one body–whether
Jews or Greeks, slaves or free–and we
were all given the one Spirit to drink" (1 Cor. 12: 12-13).
A common theme of loving compassion runs
throughout the these considerations. It characterizes God's rich provision
for mankind, his covenant initiatives, and resolute demeanor. It is
reflected, although imperfectly, in the lives of the righteous.
A counter but compatible theme portrays life
in terms of global conflict. "For our struggle is not against flesh and
blood," Paul cautions his readers, "but against the rulers, against the
authorities, against the powers of this dark world and against the spiritual
forces of evil in the heavenly realms" (Eph. 6:12). People feel themselves
confronted by powers beyond their individual and corporate control. While
these may be expressed in oppressive social and political terms, they reflect
a deeper and more pervasive exercise of evil.
This realization incites the apostle twice
to urge that his readers put on the whole armor of God. Truth for one
thing, but coupled with righteousness, the gospel of peace,
faith, salvation, and the word of God. Pray in the
Spirit, on all occasions, and for all the saints–Paul
citing himself in particular.
Of practical and pressing concern, how are
Christians enjoined to utilize a global perspective? In general terms, as
the church, via para-church agencies, and as contributing to institutions of
goodwill. It has often been said that the church best serves by being
itself. As such, it plays an unique role in God's gracious purposes.
In more specific terms, it has a privileged
memory concerning salvation history. In contrast, the world is prone to
forget or misrepresents that which it recalls. The communion service
qualifies as a prime example. On this occasion, the pastor recalls how Jesus
took the elements, and then–having
blessed them, he shared them with his disciples. This was to be repeated time
and again, until such time as he would return in glory.
As in this connection, celebration was in
order. This concerned what God had done, was doing, and had promised to do in
the future. The psalms were often employed in this connection. For instance,
"Many, O Lord my God, are the wonders you have done. The things you planned
for us no one can recount to you; were I to speak and tell of the, they would
be too many to declare" (40:5).
Finally, the faithful were to commit
themselves to God's redemptive agenda. This needed to be updated with each
succeeding generation. There are, in a manner of speaking, no second
Of course, there are social implications for
all the above. This, however, must not subvert the religious purposes for
which the church exists. Were this the case, it could amount to losing its
saltiness (cf. Luke 14:34). It would no longer suit the purpose for which it
Consider next the para-church mode of
engagement. The prefix para suggests being beside, near, or beyond.
As currently expressed, a faith based agency. As such, it serves a purpose
that is a legitimate extension of its core convictions.
Para-church endeavors are richly diverse.
Some provide medical services, others political action initiatives, and still
others address the formidable task of alleviating world hunger. They have, as
a rule, an enviable record for making limited resources go a long way.
A para-church agency allows persons of
similar persuasion to focus their activity on some topic of expressed
concern. For instance, Gideon International is pledged to the distribution of
the Scriptures. Christian business men donate their time and resources to
make the text available in public places.
Institutions of good will are broadly based
humanitarian outreaches. They solicit the support of Christians, along with
those of other persuasions. Meals on Wheels serves as an example, in that it
delivers food to elderly shut-ins.
Along a much larger scale, we turn to the
Charter of the United Nations, from which we read:
We the people of the United Nations
determined to save succeeding
generations from the scourge of war, which
twice in our lifetime has
brought untold sorrow to mankind, and
To reaffirm faith in fundamental human
rights, in the dignity and worth
of the human person, in the equal rights of
men and women and of nations
large and small, and
To establish conditions under which
justice and respect for the
obligations arising from treaties and other
sources of international law can
be maintained, and
To promote social progress and better
standards of life in larger freedom,
and for these ends
To practice tolerance and live together
in peace with one another as good
To unite our strength to maintain
international peace and security, and
To insure, by the acceptance of
principles and the institution of methods,
that armed forces shall not be used, save in
the common interest, and
To employ international machinery for the
promotion of the economic
and social advancement of all peoples, have
resolved to combine our
efforts to accomplish those aims.
While these noble sentiments
characteristically fall far short of being actualized, they remain a goal
worth pursuing by persons of goodwill.
A number of services have been offered by
the United Nations and/or others to resolve lingering disputes. Among these
are negotiation, mediation (whereby the mediator must be acceptable to both
parties), good offices (extended by a source other than those involved),
commissions of inquiry (which serves in a fact finding role), conciliation
(combining inquiry and mediation), arbitration (eventuating in a binding
decision), and force.
All things considered, I am reminded of the
provocative observation: "All that is necessary is for good people to do
nothing for evil to triumph." So one would gather from a comprehensive
* * *
1. What implications has divine sovereignty
for cultivating a global perspective? Consider the case of Job in this
2. Review the components of God's covenant
with Noah, as complied in Jewish tradition. What special relevance does it
have for the current topic?
3. What evidence do we have that the
prophets' concern extend to the nations? Compile a brief list of pertinent
texts, and draw appropriate conclusions.
4. How did the pouring out of the Holy
Spirit on Pentecost anticipate the subsequent ingathering of the Gentiles?
Identify the factors that likely contributed to the early success of the
5. How is the global bond said to be
enhanced? Develop one of the ways mentioned in greater detail.
6. What avenues are available for Christians
to utilize a global perspective? In this context, explore the critical
importance of the church being true to its unique calling.
7. Distinguish between para-church activity,
and institutions of good will. What illustrations come to mind, and how do
they attempt to fulfill their respective mandates?
"The earth is the Lord's, and everything in
it, the world, and all who live in it" (Psa. 24:1).
Then, in turn, the apt caution of
Athenagoras: "Beautiful without doubt is the world, excelling as well in its
magnitude as in the arrangement of its parts... . Yet it is not this, but its
Artificer, that we must worship" (A Plea For the Christians).
* * *
In the beginning, God created the heavens
and the earth (cf. Gen. 1:1). Otherwise expressed, he created all that is.
After that, he noted from time to time that it was good, and in conclusion
that it was very good. I take this to mean that it was good in each regard,
and superlatively good in its collective configuration. As elaborated, it
provided a habitat conducive to life in rich diversity.
This is as God would have it. The God who
created the earth continues to sustain it with view to his original purpose.
In this regard, his benevolent design sets the divine agenda.
Moreover, he solicits man's cooperation. So
it was that the "Lord God took the man and put him in the Garden of Eden to
work it and take care of it" (Gen. 2:15). The term Eden is perhaps
derived from a sense of delight. It was a favorable location, not
meant to invite indolence but appreciative stewardship.
The rabbis observed that it was God's intent
to have man cultivate the soil, and guard against the garden deteriorating
into a wild state. It amounted to a managed use of the environment. In
brief, man was to exercise dominion without being destructive.
This would suggest that he can err in
contrasting fashion. First, he may opt not to exercise his dominion. While
in some instances well-meaning, this is not the way to go. Man can manage his
environment in a way that brings out its best qualities, and minimizes the
destructive forces at work. Refusing to do so, he violates his stewardship
It would seem that some environmentalists
are for all practical purposes pantheists. As noted at the outset,
Athenagoras admonishes his readers that while there are many appealing aspects
to nature, we ought not to worship it–since
it is dishonoring to God. It is no less counterproductive.
Second, he may exercise his dominion in an
irresponsible fashion. For instance, he may introduce elements into culture
which are not readily recyclable. This amounts to working against his
environment, rather than working with it.
More often than not, we settle for some
short term solution. In the first place, this does not substitute for a
lasting resolution. In the second place, it may actually be detrimental in
the long run.
Now it came to pass that man violated the
conditions God has set for his experience with delight. "Cursed is the
ground because of you," God solemnly declared; "through painful toil you will
eat of it all the days of your life" (Gen. 3:17). Land blessed by God was
thought to enjoy a bountiful water supply, along with fertile soil. Lacking
either or both of these facets, it appears as if cursed.
So it was that man must characteristically
toil long hours, subject to adverse circumstances, to maintain a livelihood.
It would be a continuing reminder of his decision to eat of the forbidden
fruit. Then, too, to hold out a preferred way–which
factors God into life's equation.
features prominently in the biblical
narrative. The creation was at first formless and empty (cf. Gen.
1:2). It was analogous to clay which a potter casts in preparation of
creating something functional and aesthetically pleasing. So I am reminded
whenever I watch a potter ply his trade.
Chaos remains an essential feature in the
creative process. As such, it qualifies as the initial step.
Conversely, chaos is not something to be
cultivated for its own sake. The great deluge at the time of Noah seems
calculated to depict a return to chaos as an expression of God's displeasure.
It resembles a potter who discovers some fatal flaw in his vessel, and
determines to recast it. After the flood, God covenanted with Noah and his
posterity never again to bring so devastating a judgment. The rainbow
remained a continuing testimonial to his good offices.
The text of Jeremiah pointedly recalls chaos
I looked at the earth, and it was formless
and empty; and the heavens and
their light was gone. I looked at the
mountains, and they were quaking; all
the hills were swaying. I looked, and there
were no people; every bird in
the sky had flown away. I looked, and
fruitful land was a desert; all its
towns lay in ruins before the Lord, before
his fierce anger (4:23-26).
This was associated with the Babylonians
ravaging the land.
In these and other ways, we are reminded
that chaos threatens our very existence. As often expressed, life resembles a
raft of our own construction (culture), buffeted by waves determined to break
it apart. We look in desperation for some landfall, but to no avail. The
future is decidedly uncertain.
In this regard, I am reminded of my
discussion with a scientist concerning the dangers associated with global
warming. "Don't worry," he admonished tongue in cheek, "there are at least a
half dozen more likely scenarios for the world coming to an end than this
In chaos theory, small alterations in
initial conditions are calculated to have disproportionately large effects on
subsequent conditions. It is called the butterfly effect, since it is
said that the fluttering of a butterfly's wings half way around the world can
result in a tropical storm upon arrival. Man's fall might serve as a classic
In any case, Paul affirms: "For the creation
was subjected to frustration, not by its own choice, but by the will of the
one who subjected it, in hope that the creation itself will be liberated from
its bondage to decay and brought into the glorious freedom of the children of
God" (Rom. 8:18-21). Frustration implies the inability to achieve that
for which it was created.
Thus it would appear that the curse
pronounced on man (see above) impacted negatively on creation. This should
come as no surprise, since creation is bonded together–for
better and for worse. When man is directly implicated, the stakes go up
The truly remarkable thing about all this is
that the creation tragedy leads not to despair but hope. The apostle employs
the analogy of a woman in travail to express his confidence (cf. Rom. 8:22).
Once creation is liberated to attain its divine purpose, the pain of delivery
will be readily forgotten. Until such time, the Messianic birth pains
Meanwhile, mankind is not simply a pawn
caught up in a cosmic struggle. In this connection, I am reminded that the
River Valley district of Arkansas–in
which my wife and I now live–has been
subject to devastating floods over the years. No doubt this would have
continued had there not been a dam built, and related controls set in place.
This is consistent with man's prerogatives and responsibility.
A responsible approach to our environmental
problems is exacerbated by at least four considerations. Initially, pollution
gains our attention. For instance, fertilizer used in farming seeps into our
water ways. Persons downwind from an industrial plant breathe in contaminated
air. The examples are legion, and the cumulative results extensive.
This is not a situation where one can expect
a quick fix. Pollution standards have to be established, and adjusted from
time to time. International agreements need to be negotiated and monitored.
Persons must be encourage to cooperate, even when there is considerable
personal cost involved.
Population growth is another pressing
concern. In a manner of speaking, spaceship earth has limited accommodation.
While the situation is not as desperate as some would have us think, it is
At issue is God's injunction, "Be fruitful
and increase in number; fill the earth and subdue it" (Gen. 1:28). God
repeated the command to be fruitful and multiply concerning Noah and his
posterity (cf. Gen. 9:1). In each instance, the command was coupled with
God's blessing. Then, too, procreation was limited to the marriage
relationship. It goes without saying that the injunction was not meant to
accommodate irresponsible indulgence. As conventionally expressed, "Enough is
enough, except when it is too much."
Affluence also compounds the environmental
problem. A relatively affluent person will characteristically consume
several times over what a poorer person would require. This is sometimes
justified on the dubious grounds that they can afford to do so.
I have, however, come to realize that the
redistribution of resources is not a simple matter. For one thing, one must
make certain that the overhead is not out of proportion. I have known of some
relief agencies that squander in excess of ninety percent of their donations
in operating expenses. For another, one should find an effective means
through which accountability will be facilitated. This may require
substantial changes in the social infrastructure.
The misuse of technology provides a fourth
culprit with which environmentally concerned individuals must contend. As an
example, there has been extensive use of well digging to alleviate arid
conditions. This, in turn, has resulted in drastically lowering the water
level, and substantially compounding the problem.
In addition, it is tempting to apply large
scale technologies to local situations. As a corrective, a relief specialist
counsels: "Think small." Start with the situation, and develop some
Such technical concerns are only an aspect
of the total package. There remains what is sometimes designated as the
symbolic component. For instance, some fault the biblical mandate to
subdue the earth as an environmentally unsound procedure. As one might
surmise from the discussion to this point, I think this represents a
misunderstanding of what is implicated. It bears repeating, what is called
for is dominion rather than destruction.
Moreover, various ideologies have been
invoked to downgrade our environment. Some are religious and others secular.
Modernity seems to me especially culpable in this regard. The modern
age was said to liberate mankind from tutelage to the gods. It resulted in
naive utopian attitude that implies that what man can do, he should do. Such
an attitude seems thoroughly irresponsible.
Some things would be better left undone.
Cloning comes to mind as a highly questionable pursuit, where the prospective
dangers far outweigh the uncertain advantages.
In any case, this alerts us to the
importance of attitude and values in the environmental equation. "You know
that the rulers of the Gentiles lord it over them, and their high officials
exercise authority over them," Jesus observed. "Not so with you. Instead,
whoever wants to become great among you must be your servant, and whoever
wants to be first must be your slave–just
as the Son of Man did not come to be served, but to serve, and to give his
life as a ransom for many" (Matt. 20:25-28).
The practice of the Gentiles is all too
familiar to require detailed commentary. Persons seek to build their private
domains, while not uncommonly at the expense of others less privileged. Thus
they think to assure themselves of a legacy that will be remembered by
In contrast to this established practice,
Jesus protested not so with you. His disciples were to assume the
humble role of servant. Serve God's benevolent purposes in the world, and in
so doing, exercise stewardship for creation. If the environment suffer in any
regard, life is the poorer; and if it is enhanced, the prospect for life is
* * *
1. It has been suggested that the
recognition of God as creator enhances our concern for the environment. What
rationale is implicated?
2. Athenagoras, conversely, cautions against
worshiping nature. What particular practices might he object to, and for what
3. What is meant by managed environment?
Identify and expand on some of the issues arise in this connection.
4. Why is passive compliance to existing
circumstances not the way to go? Illustrate and weigh the factors involved.
5. In what ways may man's dominion over
creation be misappropriated? Then, too, identify examples of its proper
6. What four conditions are said to
exacerbate the environmental problem? Consider one of these in greater
7. What roles do attitudes and values play
in a constructive approach to the environment? Contrast Jesus' appeal in this
regard to the all too common alternative with which we are familiar.
THE PERSONAL FACTOR
I am an original.
SANCTITY OF LIFE
"So God created man in his own image, in the
image of God he created him, male and female he created them" (Gen. 1: 27).
Alvin Schmidt observes: "The low value of
life among the Romans was a shocking affront to the early Christians, who came
to Rome with an exalted view of human life. Like their Jewish ancestors, they
saw human beings as the crown of God's creation; they believed that man was
made in the image of God" (Under the Influence).
* * *
The scene having been set, Eve gave birth to
two sons: Cain and Abel. Cain worked the soil, while Abel kept the flocks.
In the course of time, Cain brought some of the fruits of the soil as an
offering to the Lord. The implication is that it was a perfunctory exercise,
quite lacking in devotion. The Lord was not pleased. Conversely,
Abel brought fat (choice) portions from the firstborn of his flock. It
pleased the Lord. So Cain was angry, and brooded over the turn of events.
"Why are you angry?" the Lord inquired of
Cain. "If you do what is right, will you not be accepted? But if you do not
do what is right, sin is crouching at your door; it desires to have you, but
you must master it" (Gen. 4:6-7). In this manner, the Lord likened sin to a
ferocious animal that must be tamed.
Now Cain encouraged his brother to go with
him to the field. While there, Cain attacked and killed him. The Lord
subsequently inquired of Cain, "Where is your brother Abel?"
"I don't know," he replied. "Am I my
brother's keeper?" His answer was both false and insolent.
"What have you done?" the Lord exclaimed.
"Listen! Your brother's blood cries out to me from the ground. Now you are
under a curse and driven from the ground, which opened its mouth to receive
your brother's blood from your hand. When you work the ground, it will not
longer yield its crops for you. You will be a restless wanderer on the
The term for blood is in the plural,
apparently meant to include the cutting off of Abel's posterity. It recalls
the rabbinic observation, "He who destroys a single human life is as if he
destroyed the whole world." For in doing so, he violates the inherent
sanctity of human life–making it
Consequently, the earth cries out for
vengeance (cf. Exod. 21:23). Cain is denied the blessings of life as an apt
reminder of his taking of life. He will wander the earth as if an alien.
"My punishment is more than I can bear,"
Cain agonizingly protested. "Today you are driving me from the land, and I
will be hidden from your presence. I will be a restless wanderer on the
earth, and whoever finds me will kill me." He apparently feared that God
would no longer protect him against some future avenger (cf. Num. 25:10-18).
"Not so," the Lord mercifully responded.
"If anyone kills Cain, he will suffer vengeance seven times over." Then the
Lord put a mark on Cain as a means of protection. So it was that Cain went
out from the Lord's presence, and lived in a region east of Eden. The rabbis
concluded that Cain was a repentant sinner, but what had been done could not
be undone. They also observed that God's mercy far excels that of man.
So the curtain falls on this dramatic
episode. It resembles a morality play concerning the sanctity of life. As
such, it describes a situation where life is depreciated, and its tragic
The time would come for the Israelites to
renew their covenant obligations. On that occasion, Moses enjoined them: "Now
choose life, so that you and your children may live and that you may love the
Lord your God, listen to his voice, and hold fast to him. For the Lord is
your life, and he will give you many years in the land he swore to give to
your fathers" (Deut. 30:20).
It is assumed that persons may opt for life as over against death. Such
freedom exists within the constraints of heredity and environment. Each
individual is, in a manner of speaking, dealt a hand to play.
The rabbis supposed this was analogous to
the universe in which we live. Just as each planted has its own orbit, so
each person has his or her unique orbit. "All is in the hands of God," they
emphatically concluded, "except the fear of God."
The passage continues with what might be
said to resemble three levels, calculated as a commentary on the sanctity of
life. Initially, one is encouraged to love God. Thus God is singled out for
special consideration, but not to the exclusion of others. Along this line,
John observes: "For anyone who does not love his brother, whom he has seen,
cannot love God, whom he has not seen" (1 John 4:20).
This implies loving God as God.
Certainly not as someone or something lesser. In this regard, not one that we
can manipulate so as get our willful way. It was likely with such in mind
that the eminent theologian Karl Barth was want to admonish: "Let God be God."
So also listen to his voice. Alternatively
expressed, obey him. Much as would a dutiful child heed the instruction of an
honored parent. Consequently, to allow for the fact that God knows best.
Thereby are we alerted to the importance of
trust in fostering the sanctity of life. It is not that all
experienced are in themselves desirable, but rather that God delights in
turning adverse circumstances into eventual profit (cf. Rom. 8:28). It is
characteristically as we look back over the years that we come to more fully
appreciate the providential way in which God has led us. Not simply as
concerns us alone, but how our lives come to impact on others.
Then, finally, hold fast to God. As one
would cherish his or her gracious mentor. Recall his sage instruction,
faithful promises, and ample provision. In this connection, do not be weary
in well doing (cf. Gal. 6:9).
If for no other reason, "For the Lord is
your life." In a comprehensive sense, since he brought everything into
existence, and sustains it to the present. In a probationary sense, because
we are allowed to opt between life and death. In a more selective sense,
since we may appropriate life in its fullness.
So it is that the Lord will bestow his
blessings, here associated with the land of promise. As previously described,
"For the Lord your God is bringing you into a good land–a
land with streams and pools of water, with springs flowing in the valleys and
hills; a land with wheat and barley, vines and fig trees, pomegranates, olive
oil and honey; a land where bread will not be scarce and you will lack
nothing" (Deut. 8:7-9). All things considered, be careful not to forget God
or fail to keep his commandments.
There was another side to the coin. The
land was inhabited by a degenerate people, who intimidated those sent out to
reconnoiter the region. The spies reported back: "We went into the land to
which you sent us, and it does flow with milk and honey! ...But the people
who live there are powerful, and the cities are fortified and very large"
(Num. 13:27-28). As a result, "We seemed like grasshoppers in our own yes,
and we looked the same to them." This fantastic hyperbole serves best as its
The despicable practice of child sacrifice
illustrates the depth to which the Canaanite culture had succumbed. Such
might result from an effort to appease the gods, and assure success in some
venture–such as implementing
warfare. However, it may also have been employed simply to get rid of
unwanted children–similar to present
day unrestricted abortion practices.
The prophets express God's sore displeasure
with the practice as such, and the cultural malaise it represented. In
general terms, it had substituted a culture of death for a culture than
sponsors life. Tragic consequences could be expected.
So it was that God determined to cleanse the
land from its pollution. In this instance, the Israelites would be
instrumental. After that, they would possess the land so long as they abided
by their covenant commitment. God is not disposed to play favorites.
Since the accent on the sanctity of life is
for all purposes pervasive in the biblical text, one must be highly selective
in its treatment. With such in mind, we turn to Paul's provocative reference
the coming of Christ in the fullness of time (cf. Gal. 4:4). In
context, it highlights God's sovereign pleasure, so as to maximize the
potential of this momentous event.
One would conclude that there were certain
intervening circumstances that ought first to transpire. As a prime example,
the ministry of John the Baptist–as a
precursor to the advent. This was to fulfill the prophecy: "See, I will send
you the prophet Elijah before that great and dreadful day of the Lord comes.
He will turn the hearts of the fathers to their children, and the hearts of
the children to their fathers; or else I will come and strike the land with a
curse" (Mal. 4:5-6).
I would suppose this resembles simply the
tip of the proverbial iceberg. There were countless consideration that went
into the choice of a propitious time. God means to take into account every
One might also think more in terms of the
conditions that pertained at the time. The Jews of the Diaspora were
strategically placed so as to provide an access to the Greco-Roman world.
These were coupled with the God-fearing Gentiles, who shared a faith in the
God of the fathers and prophets. The latter appear to have been especially
receptive to the good news.
In addition, the Greek language provided a
lingua franca. Thus was the good news readily spread. Especially was
this the case when combined with the pax Romana (peace of Rome), which
provided accommodation and relative security for travelers. This constitutes
an exceedingly short list.
Conversely, the disregard for life continued
unabated. Seneca observed that it as the custom to drown children who at
birth appeared weakly or abnormal. Infant girls were especially vulnerable.
An inscription at Delphi records only one percent os six hundred families that
sponsored more than one daughter.
Infants were often exposed to the elements.
There they died or were rescued by someone else. Those secured were commonly
sold into slavery or prostitution.
The church fathers were adamant in their
condemnation of such practice. In this regard, they appreciatively recalled
the words of Jesus: "Let the little children come to me, and do not hinder
them, for the kingdom of heaven belongs to such as these" (Matt. 19:14). They
were decidedly not to be treated as castaways.
Numerous other teachings of Jesus were
associated with the sanctity of life. "Teacher," a certain scribe inquired of
Jesus, "what must I do to inherit eternal life?" (Luke 10:25). I take it that
this was a stock question, meant to test one's orthodoxy.
"What is written in the Law?" Jesus replied
in customary fashion–answering a
question with a question. "How do you read it (interpret it)?"
He confidently answered: "'Love the Lord
your God with all your heart and with all your soul and with all your mind':
and, 'Love your neighbor as yourself.'"
"You have answered correctly," Jesus
commended him. "Do this and you will live."
Wanting to justify himself, the scribe
inquired further: "And who is my neighbor?" Should the designation extend to
those identified in the gospel as sinners (non-observant Jews),
God-fearing Gentiles, or Gentiles as such? The wider the circle, the more
demanding the mandate.
In reply and as noted earlier, Jesus told a
story concerning a man going down from Jerusalem to Jericho, who fell into the
hands of thieves. They stripped and beat him, and left him half dead. A
priest happened to come by, but passed by on the other side of the road. He
perhaps feared that the robbers might return. A Levite also passed by,
disregarding the plight of the critically injured man.
A Samaritan subsequently approached the
place, and seeing the man, took pity on him. He bandaged his wounds, and took
him to an inn. There he made provision for the man to be cared for, promising
to pay the cost in full upon his return. One could imagine Jesus pausing for
effect at this juncture. "Which of these three do you think was a neighbor to
the man who fell into the hands of robbers?" he pointed inquired.
The scribe replied, "The one who had mercy
Jesus admonished him, "Go and do likewise."
As it turned out, one's neighbor is not the one acts toward us in neighborly
fashion, but the one we opt to befriend as our neighbor.
As for the sanctity of life, consider the
thieves. They chose to accost the man, without regard for his welfare.
It matters not that he might die from the wounds inflicted, or be handicapped
in some manner or another. Certainly not so long as they were able to profit
from their venture.
After that, consider the stricken man.
He likely recognized the seriousness of his situation, which became worse with
the passing of time. As is sometimes the case, thoughts of his life may have
flashed before his mind. His pain was unrelenting, as were the thoughts
concerning the barbarous strangers.
Then consider the religious officials.
Jesus seems to imply that we should have expected better from them. In this
regard, James assures us: "Religion that God our Father accepts as pure and
faultless is this: to look after orphans and widows in their distress and to
keep oneself from being polluted by the world" (James 1:27).
In contrast, consider the Samaritan.
He was from a people thought to be heretical and contentious. He,
nonetheless, risked his life for another. He did not inquire into the man's
identity, since it was enough that he was in dire need. His compassionate act
would be remembered throughout subsequent generations as a symbol of selfless
Not to be overlooked, consider the scribe.
In context, he appears more interested in the philosophical aspects of
religion than its practical demonstration. He also wanted to set
reasonable limits on the obligations of his faith. In other words, he had
failed to take seriously the cost of discipleship. One would hope that his
encounter with Jesus would have caused him to reconsider.
Finally, consider Jesus. His
recourse to parable was characteristic of the biblical representation of him
as a sage. He was more, but not less. Wisdom, when differentiated from
knowledge, takes a more practical turn. Accordingly, we learn in order to
do. As a consequence, Jesus and the Samaritan have much in common. Both were
men of action, who put their life at risk. In the end, Jesus gave his life on
behalf of others.
As noted earlier, there are numerous other
instances that illustrate the sanctity of life. Some by way of affirmation,
and others in exception to what transpired. These leave us with a corporate
appeal to sanctify life as God's cherished gift, both for ourselves and our
fellow man. So be it!
* * *
1. Review the episode concerning Cain and
his brother Abel. In particular, how would you answer the question: "Am I my
brother's keeper?" Make clear your rationale.
2. What might account for the rabbis'
conclusion that the death of one person is tantamount to the death of all?
Expand on any illustrations that may come to mind.
3. Recall Moses' admonition to the people
that they choose life. What three levels are said to provide a related
commentary on the sanctity of life? Explore how these may be interrelated.
4. How did Canaanite society qualify as a
culture of death? Consider what implication this may have for the
Israelite conquest, and subsequent history of the people of Israel.
5. Timeliness plays an important role in
biblical narrative. More specifically, how does the advent of Christ in the
fullness of time highlight the current topic? Look for multiple applications.
6. What insights does Jesus' parable
concerning the good shepherd reveal? In this connection, recall the
contribution of each of those implicated.
7. Since the discussion has been limited to
only select instance, cite others which might be applicable. How do they
reinforce, add to, or challenge earlier conclusions?
INTEGRITY OF TRUTH
"My mouth speaks what is true, for my lips
detest wickedness," wisdom declares. "All the words of my mouth are just;
none of them is crooked or perverse" (Prov. 8:7-8).
Justin Martyr aptly comments: "The word of
truth is free, and carries its own authority, disdaining to fall under any
skillful argument, as to endure the logical scrutiny of its hearers. But it
would be believed for its own nobility, and for the confidence due to Him who
sends it" (Fragments of the Lost Work of Justin on the Resurrection).
* * *
The current topic readily lends itself to a
systematic treatment. With such in mind, we initially focus on what might be
designated as the theology of truth. "He is the Rock, his works are
perfect, and all his ways are just," Moses confidently concludes. "A faithful
(true) God who does no wrong, upright and just is he" (Deut. 32:4). Of
similar intent, "Blessed is he whose help is the God of Jacob, whose hope is
in the Lord his God, the Maker of heaven and earth, the sea, and everything in
them–the Lord, who remains faithful
(true) forever" (Psa. 146:5-6).
The concept of truth pertains to that
which corresponds to reality. If something is actual, it is true. There are
related nuances. For instance, truth implies firmness and stability. In the
first of the above passages, Moses illustratively refers to God as the Rock.
Truth also suggests faithfulness and
reliability, as is so noted in the above texts. Thus was God remembered from
his association with the patriarchs, in the deliverance of the Israelites from
bondage, and throughout the course of subsequent salvation history. He
qualifies as The Faithful One, and in thus is singled out from among
all those said to be gods and human kind.
It manifestly follows that God speaks the
truth, and nothing but the truth. "Send forth your light and your truth, let
them guide me," the psalmist implores; "let them bring me to your holy
mountain, in the place where you dwell" (43:3). "Do not snatch the word of
truth from my mouth," the psalmist again petitions, "for I have put my hope in
your laws" (119:43).
Revelation is implicated. This, in turn,
involves bringing to light that which is hidden to the recipients. Much as
would a devoted parent share privileged information with his or her children.
As observed above, for the purpose of guidance, and the promise it holds
After this, our attention is drawn to the
anthropology of truth. "Surely you desire truth in the inner parts," the
psalmist reflects; "you teach me wisdom in the inmost place. Cleanse me with
hyssop, and I will be clean; wash me, and I will be whiter than snow"
In this manner, he means to get at the crux
of the problem. In this manner, to deal with what is referred to in rabbinic
tradition as the evil inclination. Paul pointedly expounds:
For although they knew God, they neither
glorified him as God nor gave
thanks to him, but their thinking became
futile and their foolish hearts
were darkened. ...Therefore God gave them
over in the sinful desires of
their hearts to sexual impurity for the
degrading of their bodies with one another. They exchanged the truth of God
for a lie, and worshiped and
served created things rather than the
Creator–who is forever praised (Rom.
One would gather that man was meant to enjoy
communion with God. However, he chose neither to glorify him as God (in
recognition of his sovereign claims) nor show due appreciation. It was a
shameful way to behave.
So it was that God gave them over to
that which they preferred. This amounted to exchanging the truth of God for a
lie, as characteristic of idolatry. So things would remain but for God's
The initial emphasis is on being true.
"Do people pick grapes from thorn bushes, or figs from thistles?" Jesus
rhetorically inquired. "Likewise every good tree bears good fruit, but a bad
tree bears bad fruit. ...Thus, by their fruit you will recognize them" (Matt.
7:16-17, 20). Jesus said this by way of warning his disciples concerning
those who would deceive them.
Implied in this line of reasoning, persons
ought to align themselves with truth. Not simply as an expedient, but as a
prime virtue. As otherwise expressed, to become a disciple of truth. In this
connection, to faithful image God.
This involves thinking truth.
Initially, it requires that we critically evaluate what is reported as true.
It brings to mind the astute observation, "History is written by the
victors." Consequently, it seeks to put them in the best possible light.
Historical reconstruction can no more be
trusted, since it substitutes one bias for another. If anything, it is more
suspect, because it is tempted to read some present concern back into the
historical record. Qualifications aside, it helps to have been present at the
would also seem to necessitate something
akin to Augustine's conviction, "All truth is God's truth." This is a
roundabout way of suggesting that God sanctifies truth for his purposes.
Those who promote the integrity of truth follow God's agenda.
moreover, suggests appreciatively reflecting on what is true. For instance,
Paul admonishes: "Finally, brothers, whatever is true, whatever is noble,
whatever is right, whatever is pure, whatever is lovely, whatever is admirable–think
about such things. Whatever you have received or heard from me–put
into practice. And the God of peace will be with you" (Phil. 4:8-9). Note
the promise associated with the admonition.
After that, acting truthfully.
Cultivate a life in accordance with truth. Thus to give evidence for what is
promulgated as true.
Examples abound. When life threatens, one
should intervene if at all possible. So it was that the rabbis taught that
the saving of a life took precedence over rules governing Sabbath observance.
So also persons should observe their
marriage vows. This is in keeping with the truth expressed, "For this reason
a man leave his father and mother and be united with his wife, and they will
become one flesh" (Gen. 2:24).
Finally, speaking truthfully. As a
case in point, "You shall not give false testimony against your neighbor" (Exod.
20:16). In this connection, the prophets were forthright in their
condemnation of bribery. "For I know how many are your offenses and how great
your sins," Amos illustratively observes. "You oppress the righteous and take
bribes and you deprive the poor of justice in the courts" (5:12).
The admonition to speak truthfully
applies in more comprehensive manner. "Do not lie to each other," Paul
summarily enjoins, "since you have taken off your old self with its practices
and have put on the new self, which is being renewed in knowledge in the
image of its Creator" (Col. 3:9). Do not lie is thus projected as
exemplary of a life being renewed by God's indwelling presence.
Oaths were not only permitted, but sometimes
mandated (cf. Num. 5:19). However, this led to differentiating between oaths
that were binding, and those which were not. Jesus repudiated this deceptive
practice. "Simply let your 'Yes' be 'Yes,' and your 'No' be 'No', he
emphatically concluded; "anything beyond this comes from the evil one" (Matt.
Paul admonished his readers to speak the
truth in love (cf. Eph. 4:15). This is in the context of exercising their
spiritual maturity. It, in turn, brings to mind the before mentioned
injunction Pharaoh gave to certain midwives: "When you help the Hebrew women
in childbirth and observe them on the delivery stool, if it is a boy, kill
him; but if it is a girl, let her live" (Exod. 1:16).
The midwives, however feared God, and did
not do as the king commanded them. Then, when they were required to give an
accounting for their failure to comply, they reported: "Hebrew women are not
like Egyptian women; they are vigorous and give birth before the midwives
arrive." Consequently, the Lord was favorably disposed toward the midwives.
So it can be seen that the telling of truth must take into consideration the
greater good–in this instance, the
saving of life.
This is more than enough to prompt persons
to abuse legitimate exceptions for dubious or perverse purposes. For
instance, persons revert to misrepresentation when matters of security are
implicated (cf. Isa. 28:15), so as to it conceal hatred
(cf. Prov. 10:18), or out of fear (cf. Isa.
57:11). Adverse results can be expected. As an example, the sage cautions:
"Truthful lips endure forever, but a lying tongue lasts only a moment" (Prov.
12:19). The latter results in ruin.
One person was singled out as truth
incarnate. It came to pass that Jesus was brought before the Roman
prefect Pilate. "Are you the king of the Jews?" Pilate inquired (John
18:33). He perhaps expected more of a hardened revolutionary.
"Is that your own idea," Jesus asked, "or
did others talk to you about me?" Had he asked at his own initiative, the
question would have political overtones. If at the instigation of Jesus'
accusers, the religious implications would be paramount.
"Am I a Jew?" Pilate replied. "It was your
people and your chief priests who handed you over to me. What is it that you
have done?" Pilate reveals little interest in theoretical concerns, but wants
to know what Jesus has done to solicit the antagonism of his people.
Jesus responded, "My kingdom is not of this
world. If it were, my servants would fight to prevent my arrest by the Jews,
but now my kingdom is from another place." If from another place, then not a
threat to the present regime.
"You are a king them!" Pilate exclaimed. It
appeared that he was making some progress with the interrogation.
"You are right in saying I am a king," Jesus
confirmed. "In fact, for this reason I was born, and for this I came into the
world, to testify to the truth. Everyone on the side of truth listens to
me." So it is that truth is set over against falsehood, as if competing
antagonists. Jesus thus portrays his ministry as a mission of truth.
We break away momentarily from the
interchange to consider what Jesus had to say on a previous occasion. "Lord,"
Thomas protested, "we don't know where you are going, so how can we know the
way?" (John 14:5). This was in response to Jesus' announcement that he was
going away, and would prepare a place for them.
Jesus replied, "I am the way and the truth
and the life." He does not simply show persons the way, but is the way
incarnate. He does not simply speak the truth, but is truth incarnate. He
does not simply comment on life, but is life incarnate. Such could not be
said of any other.
Imagine truth incarnate. All that could be
said concerning truth was presently being lived out. It recalls a time during
the turbulent sixties, when I was teaching a Bible study in a coffee house.
One of those involved wore his hair long, obscuring much of his face. When
intending to make a comment, he would toss his head from one side to the
other, so not to muffle his speech. We were studying a passage from the
gospels, when he alerted us to the fact that he meant to say something.
"Man," he concluded concerning Jesus, "God was all there." So also one would
conclude that truth was all there.
Returning to the interrogation, Pilate
asked: "What is truth?" With this, he appears to have turned on his heels,
and returned outside to address the crowd. Then to report, "I find no basis
for a charge against him." He was a practical man, not given to philosophic
speculation. His primary task was to preserve the pax Romana, and to
dispose of this matter is some convenient manner.
In conventional terms, "A person is known by
the company he or she keeps." The same could be said concerning truth and
its associates. We noted earlier on the injunction to speak the truth in
love (cf. Eph. 4:15). This could be designated as hard love, such as
compassionately addresses the critical issues at hand. As illustrated by the
sage, "He who spares the rod hates his son, but he who loves him is careful to
discipline him" (Prov. 13:29).
In like manner, "Wounds from a friend can be
trusted, but an enemy multiplies kisses" (Prov. 27:6). As for the former,
they are of constructive intent. As for the latter, they are deceitful.
Paul extrapolates, "Love does not delight in
evil but rejoices with the truth" (1 Cor. 13: 6). In this instance, evil and
truth are set over against one another. This portrays truth as representative
of good. Love applauds truth in its crusade against all that is
adverse to God's gracious purposes.
Truth, moreover, is expressed in rendering
justice. David was exemplary in that he "reigned over all Israel, doing what
was just and right for all his people" (2 Sam. 8:18). He was not selective
in his application of justice.
As in other instances, persons are
encouraged to emulate God. It is not the severity of God that should concern
us, but his unrelenting justice. So we shall recognize when the secrets of
our hearts are made manifest.
Justice, nonetheless, is coupled with
mercy. "I trust in God's unfailing love (mercy) for ever and ever," the
psalmist confesses. "I will praise you forever for what you have done; in
your name I will hope, for your name is good" (52:8-9).
As expressed in the moving lyrics of Thomas
Moore and Thomas Hastings:
Come, ye disconsolate, wher-e'er ye
Come to the mercy-seat, fervently kneel;
Here bring your wounded hearts, here tell
Earth has no sorrow that heaven cannot heal
(Come, Ye Disconsolate).
Another day, a different emphasis. Jesus
initially prayed concerning himself. "Father," he petitioned, "the time has
come. Glorify your Son, that your Son may glorify you" (John 17:1). The time
of his being offered up was near at hand, and the cross loomed large on the
After that, he prayed for his disciples. "I
pray for them," he declared. "I am not praying for the world, but for those
you have given me, for they are yours. ...My prayer is not that you take them
out of the world but that you protect them from the evil one. ...Sanctify
them by the truth; your word is truth."
As commonly expressed, "They were to be in
the world, but not of the world." They were to march to a different cadence.
While out of step with the world, they were to be in step with God.
In this manner, reality is contrasted to
appearance. So it was that Rudolf Bultmann concluded that truth in
John's gospel can be equated with God's reality. As Francis Shaeffer
was want to say, "What is really real."
All things considered, the bearer of truth
must be prepared to pay the cost. "Anyone who loves his father or mother more
than me is not worthy of me," Jesus confided; "anyone who loves his son or
daughter more than me is not worthy of me; and everyone who does not take his
cross and follow me is not worthy of me. Whoever finds his life will lose it,
and whoever loses his life for my sake will find it" (Matt. 10:37-39).
should not to be interpreted to mean to the
exclusion of devotion to the family. The latter is everywhere commended. In
ideal terms, it is enhanced by our devotion to God. In any case, the ways of
God are more demanding and more fulfilling. That is the truth of the matter.
* * *
1. Define and characterize the term truth.
What might serve as a legitimate synonym?
2. What matters were discussed concerning
the theology of truth? Reflect on what bearing these may have on the
subsequent exploration of truth.
3. What is meant by being true?
Consider why this is so critical to the apprehension and communication of
4. How are the dynamics of thinking truth
expounded? Along a related line, project how this ties into the
subsequent discussion concerning acting truthfully, and speaking
5. The admonition to speak the truth in love
is touched on in two contexts. What may be implied? Illustrate as possible.
6. What is meant by the reference to
truth incarnate? Recall the range of responses from Jesus'
contemporaries. How, if in any substantial way, might they differ from an
7. Account for the various companions of
truth as set forth. Add to these any likely additions. Consequently, how
does the portrait of truth differ from what persons might expect?
PURSUIT OF EXCELLENCE
"Be perfect," Jesus admonished his
disciples, "as your heavenly Father is perfect" (Matt. 5:48).
Clement of Alexandria subsequently observed:
"For this also is one of the things which God wishes, to covet nothing, to
hate no one. For all men are the work of one will" (The Stromata).
* * *
Appeals for excellence should as a rule be
interpreted in context. "You have heard that it was said, 'Love your neighbor
and hate your enemy,'" Jesus noted. "But I tell you: Love your enemies and
pray for those who persecute you, that you may be sons of your Father in
heaven. He causes the sun top rise on the evil and the good, and sends rain
on the righteous and the unrighteous" (Matt. 5:43-45). In this manner,
excellence consists in embracing all in our compassionate concern.
"If you love those who love you, what reward
will you get?" Jesus then inquired. "Are not even the tax collectors doing
that? And if you greet only your brothers, what are doing more than others?
Do not even the pagans do that?" He thus accents what Dietrich Bonhoeffer
characterizes as surpassing righteousness.
After that, Jesus admonished them to be
perfect, as exemplified by their heavenly Father. Perfect in terms of
their comprehensive compassion for all persons, regardless of their ethnic
background or social status. Perfect also in the intensity of their
regard for each and every person.
Initially, the admonition seems quite
unrealistic. As a matter of fact, it is but for the grace of God. God must
be factored into life's equation to appreciate Jesus' instruction.
One excels by exceeding the common
place. As such, it more approximates the ideal. It ought not to disregard
human limitations, or foster irrational guilt. Jesus appears as a tough
minded realist, not given to religious fantasies.
It goes without saying that human
limitations are not pertinent when excellence is attributed to the Almighty.
As an example, "O Lord, our Lord, how majestic (excellent) is your name in all
the earth!" (Psa. 8:1). God's name is indicative of his praiseworthy
character. The psalmist speaks from personal experience, and in intimate
Again from the Psalter: "Your righteousness
is like the mighty mountains, your justice like the great deep. O Lord, you
preserve both man and beast. How priceless (excellent) is your unfailing
love" (36:6-7). God may thus be said to excel in righteousness and dauntless
One final illustration will suffice. "You
are resplendent with light," the psalmist concludes, "more majestic
(excellent) than mountains rich with game" (Psa. 76:4). This plausible
rendition could be taken to mean that God excels in the thoroughness of his
provision, for creation in general and man in particular. Not only in select
instances, but in all.
It is predictably as image bearer that man
partakes of God's excellence. It is not something to be taken for granted,
but actively pursued. In graphic terms, it might be said akin to polishing a
The scene is now set for us to consider an
instructive Pauline passage. The apostle has been discoursing on the exercise
of spiritual gifts among the fellowship of believers. He reasons as follows:
1. The church constitutes a single unit,
made up of its constituent parts.
2. God has arranged the parts as it pleased
him, so that they serve a
3. There are various gifts, associated with
4. One ought to desire the greater gifts,
such as better lend themselves to
the service of the community.
After that, Paul announces: "And now I will
show you the most excellent way" (1 Cor. 12:31).
If I speak in the tongues of men and of
angels, but have not love, I am only
a resounding gong or a clanging cymbal. If
I have the gift of prophecy and
can fathom all mysteries and all knowledge,
and if I have a faith that can
move mountains, but have not love, I am
nothing. If I give all I possess to
the poor and surrender my body to the
flames, but have not love, I gain
implies a moral imperative. Consequently,
it is necessary to consider the prized speaking in tongues in the context of
serving others. As tongues of men constitutes human dialects,
tongues of angels would imply heavenly dialects–perhaps
a reference to ecstatic utterance.
Paul then speaks out against the practice of
reducing prophecy and faith to a game of spiritual one-upmanship, since they
too must be seen in context of our moral obligations. Prophecy is
essentially forth-telling, and hence associated with fathoming all
mysteries and all knowledge. A faith that can move mountains
appears to be an idiom (cf. Matt. 17:20), calculated to express the potency of
faith to overcome great obstacles.
The apostle concludes that not even if one
were to give away all his or her possessions, and life itself, it amounts to
nothing–except as it is within the
constraints of love. For in this manner one may deceive others, and perhaps
himself, but not God. Hence, it profits him not in the least.
Paul now touches on the characteristics of
Love is patient, love is kind. It does not
envy, it does not boast, it is not
proud. It is not rude. It is not
self-seeking, it is not easily angered, it keeps
not record of wrongs. Love does not delight
in evil but rejoices with the
truth. It always protects, always trusts,
always hopes, always perseveres
Love is patient and kind
respectively reflects its passive and active disposition. As for the former,
it brings to mind a farmer who must bide his time before a good harvest. As
for the latter, it was characterized earlier as steadfast love. As
such, it sets its own agenda.
Negatively considered, love does not envy or
boast; is not proud, rude, self-seeking, nor easily angered; keeps no record
of wrongs. So we are to conclude that it is pleased to see others prosper;
and exhibits humility, thoughtfulness, concern, restraint, and forgiveness.
Those motivated by love no longer contribute to the problem, but become
instruments in God's resolution.
As noted earlier, love does not rejoice in
evil but good–as exemplified by
truth. This recalls Paul's scathing rebuke:
They have become filled with every kind of
wickedness, evil, envy,
murder, strife, deceit and malice. They are
gossips, slanderers, God-
haters, insolent, arrogant, and boastful;
they invent ways of doing evil;
they disobey their parents, they are
senseless, faithless, heartless, ruthless.
Although they know God's righteous decree
that those who do such things
deserve death, they not only continue to do
those very things but also
approve of those who practice them (Rom.
Note especially their approval of those who
practice such shameless behavior, rather than acclaim for all that is true and
Love always protects, trusts, hopes,
and perseveres. Not on some occasion, but in predictable fashion. Love is
disposed to protect persons rather than put them at risk, to give them the
benefit of the doubt, to anticipate that God will accomplish his will in the
course of time, and lives toward the future.
Love never fails (cf. v. 8). Where there
are prophecies, they will cease; where there are tongues, they will be
stilled; where there is knowledge, it will pass away. We now know in part,
but we shall know fully, even as we are fully known. "And now these three
things remain: faith, hope and love. But the greatest of these is love" (v.
The precise manner in which love is said the
exceed faith and hope is not divulged. Some have observed that whereby God is
unable to exercise faith or hope (except in a restricted sense), he can and
does exercise love. So also it would appear that a time will come when faith
and hope are no longer applicable, but love remains a constant.
Even now, love constitutes the most
excellent way. All alternatives are critically lacking. However, this is not
love in the abstract, but seeking out concrete expression in devotion to God
and concern for others.
Assured that we are on the right track, it
comes time to explore the notion of excellence in the text of Hebrews–where
it is singled out for special consideration. This primarily has to do with
Christ, but in a derivative sense to those said to be in Christ–a
favorite Pauline expression.
Initially, Christ is declared to have
received a more excellent name than that of the angels (1:4). In this regard,
he more eminently fulfills God's purposes. Such can be seen in that he is
"the radiance of God's glory and the exact representation of his being,
sustaining all things by his powerful word."
Continuing the theme of excellence, "Jesus
has been found worthy of greater honor than Moses, just as the builder of a
house has greater honor than the house itself. ...Moses was faithful as a
servant in all God's house, testifying to what would be said in the future.
But Christ is faithful as a son over God's house. And we are his house" (3:3,
5-6). The analogy speaks for itself.
So also Jesus excels in his priestly
service: "Now there have been many of those priests, since death prevented
them from continuing in office; but because Jesus lives forever, he has a
permanent priesthood. Therefore he is able to save completely those who come
to God through him, because he always lives to intercede for them" (7:23-25).
Likewise, the new covenant superceded the
former one. "By calling this covenant 'new,' he has made the first one
obsolete, and what is obsolete and aging will soon disappear" (8:13).
In context, faith is singled out as
an agent for excellence. "Now faith is being sure of what we hoped for and
certain of what we do not see. This what the ancients were commended for"
(11:1-2). As an example, "By faith Abraham, when called to go to a place he
would later receive as his inheritance, obeyed and went, even though he did
not know where he was going. By faith he made his home in the promised
land...as did Isaac and Jacob, who were heirs with him of the same promise"
(v. 9). "And what more shall I say?" the author rhetorically
I do not have time to tell about Gideon,
Barak, Sampson, Jephtah, David,
Samuel, and the prophets, who through faith
administered justice, and gained what was
promised, who shut the mouths
of lion, quenched the fury of the flames,
and escaped the edge of the
sword; whose weakness was turned to
strength, and who became powerful
in battle and routed foreign armies (vv.
"These were all commended for their faith,
yet none of them received what had been promised. God had planned something
better (more excellent) for us so that only together with us would they be
made perfect" (vv. 39-40).
"Therefore, since we are surrounded by such
a great cloud of witnesses, let us throw off everything that hinders and the
sin that so easily entangles, and let us run with perseverance the race marked
out for us. Let us fix our eyes on Jesus, the author and perfecter of our
faith..." (12:1-2). A great cloud of witnesses is likely a reference
to such as were mentioned above. Hence, they are not witnesses in the
sense that they are looking on–although
this may be true, but in that they have witnessed to their faith in one
respect or another.
The imagery concerns a runner, who lays
aside cumbersome clothing so as to run the race set before him. Paul explores
the analogy more in detail: "Do you not know that in a race, all the runners
run, but only one gets the prize? Run in such a way as to get the prize.
Everyone who competes in the games goes into strict training. They do it to
get a crown that will not last; but we do it to get a crown that will last
forever" (1 Cor. 9:24-25). Run so as to get the prize: not aimlessly
(cf. v. 26) but purposefully.
Looking back over a lifetime of ministry,
the apostle observed: "I have finished the course. I have kept the faith.
Now there is in store for me the crown of righteousness, which the Lord, the
righteous Judge, will award to me on that day–and
not only to me, but also to all who have longed for his appearing" (1 Tim.
Note the extended application. Initially,
one must condition his body in order to run well. In spiritual terms, this
involves at least three exercises. First, one must make a practice of
reflecting on Scripture. "How can a young man keep his way pure?" the
psalmist pointedly inquires. "By living according to your word" (119:9).
Consequently, he pledges: "I will seek you with all my heart;" and petitions:
"do not let me stray from your commands."
The reading of Scripture derives from a
thirst to experience God's presence more fully. Along this line, "As the deer
pants for streams of water, so my soul pants for you, O God. My soul thirsts
for God, for the living God" (42:1-2).
Second, through the exercise of prayer.
Pray as a matter of course. No special concern is required. Pray in such a
way as to make oneself available to God's leading. Do not monopolize the
Pray in specific regards. As one senses the
need to pray, when encountering some obstacle, or in the light of a perceived
opportunity. Pray with and for others. Dietrich Bonhoeffer suggests that
when our mind wanders from prayer concerns, pray for whatever comes to mind.
In this manner, we do not waste precious time struggling to maintain our
Finally, do good. In small ways. My other
used to say following a meal, "Take a load when you go." Thus the table would
be cleared through a cooperative endeavor. She supposed this was the civil
thing to do.
In larger ways. So as to share someone's
heavy burden. After that, in terms of some constructive resolution. Then in
anticipation that God will honor our sincere efforts.
Pressing the imagery further, get a good
start. This ideally involves getting a start early in life. "Train a child
in the way he should go," the sage maintains, "and when he is old he will not
turn from it" (Prov. 22:8). In this connection, the exceptions do not prove
So also do not linger at the starting line.
Spring forward without reservation. This is of critical importance so that
one may position himself well for the developing race. A poor start usually
results in a bad finish.
Run well. The miler Gil Dodds had little in
the way of a closing kick, but would run his competition into the boards
with his relentless pace. They would not uncommonly lose heart as they
saw him stretch out his lead.
One has to run the course as it is set out.
On one occasion, I strayed off the course. A helpful bystander called out,
"Sir, they went that way." I quickly retraced my steps, and subsequently
crossed the finish line.
Finish strong. The final moments of a race
can be crucial. In this regard, I recall a woman who had been in comma for
some time. The family were summoned in anticipation of her demise. She
suddenly regained consciousness, and asked that the extended family crowd into
her bedroom. After that, she assured them of her confident faith, and urged
them to get their house in order. She shortly passed away, but not before she
had made one final effort to share her faith. According to her appreciative
husband, "It was the most powerful sermon I have ever heard."
As a final observation, it was as she fixed
her eyes on Jesus that she had run the course set before her. Initially so,
throughout the race, and eminently as it neared conclusion. In a manner of
speaking, she mirrored Christ's excellence.
* * *
1. What is implied by human excellence?
Compare this to its use concerning God, and how the two are related.
2. Why mighty love be said to qualify
as the most excellent way? Consider in this regard the relevance of
Paul's discourse for the situation that existed at the Corinthian Church.
3. As earlier affirmed, "Love implies a
moral imperative." What is implied by this assertion, and what commonly held
perspectives concerning love would it negate?
4. Recall the ways in which the author of
Hebrews suggests that Christ exceeds others. Since Paul rejoices from being
in Christ, what implications might this have for those of like
5. How does faith surface in the
context of the quest for excellence? Note various Biblical examples,
especially concerning how they exhibit faith at work.
6. How does the analogy of running a race
highlight the pursuit of excellence? Consider alternative imagery, and how
they are pertinent.
7. Jesus told of a wise man who built his
house on a rock, and a foolish person who built his house on the ground
without foundation (cf. Luke 6:46-49). As for the former, it survived the
flood waters. The same could not be said for the latter. What light does
this parable throw on the current topic?
CULTIVATION OF CREATIVITY
"When I consider the work of your fingers,
the moon and the stars, which you have set in place, what is man that you are
mindful of him, the son of man that you care for him?" the psalmist ponders
Philipus Paracelsus touches on human
creativity in an analogous fashion: "When a man undertakes to create
something, he establishes a new heaven, as it were, and from it the work that
he desires to create flows into him" (Selected Writings).
* * *
Initially, divine and human creativity
differ in one important respect. While the former brings into being from what
was not, the latter derives from what was. After that, creativity is
characterized by divine initiative and enablement. God continues to be
actively involved in the life process. Then, too, he invites human
The birth sequence serves us well in this
regard. "Adam lay with his wife Eve, and she became pregnant and gave birth
to Cain. She said, 'With the help of the Lord I have brought forth a man.'
Later she gave birth to his brother Abel" (Gen. 4:1-2). Then they were four
unique individuals, as their distinctive names would imply.
It is said in Jewish tradition that three
are implicated in the birth of a child: God, father, and mother. This implies
that all have invested interests, which should be considered. It was deemed
appropriate that the child should enhance his or her own distinctiveness. The
goal was an unique original rather than a carbon copy.
This ideal is illustrated by the fact that
while Abel kept the flocks, Cain worked the soil. It was a division of labor
that appeared to suit their personalities. Neither calling was superior to
the other, and both contributed to the common good.
If by any other name, any legitimate calling
requires creative imagination. Only in this manner can one cope with
the wide range of problems encountered in the course of stewardship. The
irrigation ditch serves as an example. It came into being to serve an
expressed purpose. It continued to be employed, with various modifications,
because it proved useful.
Some instrument or combination of
instruments were also employed. These may have been constructed for some
other purpose originally, or in the above connection. In either case,
creative imagination played a critical role.
It would appear that creative imagination
can be cultivated. Some advise introducing children at an early age to
fantasy books as a means of expanding the scope of their imagination. It
certainly helps to be a keen observer of natural processes. In this
connection, the sage admonishes: "Go to the ant, you sluggard; consider its
ways and be wise!" (Prob. 6:6).
All things considered, welcome God as
mentor. "Your word, O Lord, is eternal; it stand firm in the heavens. Your
faithfulness continues through all generations; you established the earth, and
it endures" (Psa. 119:89-90). Consequently, we should anticipate that there
is an active intelligence at work in creative fashion.
Any similarity between the construction of
Hebrews 11 and what follows is deliberate. Now creativity is bringing
into being that which was not previous. It is meant to serve a constructive
Creativity was involved when Abel offered a
more suitable sacrifice than Cain. It required that he determine that which
would be appropriate to serve a honored guest, and provide the means through
what was at hand. He could not assume that just any sacrifice would be
Creativity was implicated when Noah built an
ark at God's bidding. One had never seen an accommodation of such magnitude
or specifications. It was in preparation for an event unlike any that had
previously been encountered. Noah believed God, and exercised his creative
Creativity was called for when Abram was
enjoined to leave the land of his forefathers, and set out for a place
associated with promise. He did not know at the time all this would entail,
but trusted that God would sustain him. Old ways may not suit new situations,
so that a creative response would be necessary.
Creativity was solicited when Joseph was
sold into slavery. In adverse circumstances, we are told that God was with
him (cf. Gen. 39:21). Then, with the passing of time, he was elevated to a
place of prominence in the land. The way was paved with creative response to
Creativity was required when Moses embraced
God's mandate to liberate his people from bondage. There was no precedent on
which he could rely. Moreover, Egypt seemed invisible. He, nevertheless,
persisted in confidence that God would provide the means for deliverance. As
a classic understatement, he was not in the least disappointed.
Creativity emerged in the Israelites'
conquest of the promised land. It had seemed to be an unlikely scenario. As
reported by the spies, they seemed like grasshoppers by comparison to the
people of the land, both to themselves and its inhabitants. In terms of what
eventually transpired, it would appear that creativity has a way of turning
grasshoppers into elephants.
"And what more shall I say?" (Heb. 11:32).
One would be hard pressed to account for all of the examples of creative
interplay in the course of salvation history. Some assume that what is must
necessarily be, but others gather that what might be can be through God's
enablement. The latter are to be commended for their disposition toward
Creative endeavor may be prompted by some
sense of dissatisfaction with the current state of affairs. Harold Benjamin
tells an imaginary story about the educational curriculum of cave-dwellers,
said to revolve around the hunting of saber- tooth tigers. Eventually their
numbers were reduced, so that only one remained. It was old and toothless,
but served as a token enemy.
After its demise, the educators were hard
pressed to justify their curriculum. Then they proposed that it was
fundamental to a good liberal arts education. After that, they insisted that
it had religious merit. All the while, they failed to come to grips with the
emerging needs of their society. Creativity was sadly lacking.
next makes its entrance. It is characterized by a marked lack of discernable
order. Former things are thrust aside, so as to make way for something not
As observed on another occasion, chaos is a
necessary step in the creative enterprise. It is not only to be tolerated but
welcomed for the service it renders. Then, too, for the manifestly valuable
lessons it teaches.
Conversely, it is not something to
perpetuate purposelessly. This would be to deny life of its rich potential.
In more graphic terms, to return the world to its original chaotic state (cf.
Consider the potter. He or she casts clay
in anticipation for the constructing a vessel that is both functional and
aesthetically pleasing. Initially, there is no hint of what it will
Consider an author. He or she stars at a
blank monitor. There is something intimidating about the experience. One is
forced to bring something out of nothing. After that, it will be judged on
its merits. More times than not, it will be found wanting.
The preliminary phase in the creative
process is crucial. It requires that one sharpen his or her focus sharply for
best results. It goes without saying, one is unlikely to hit an obscure
Moreover, initial conditions figure
prominently in the end results. Subsequent developments do not as a rule play
so significant a role. In any case, plausible exceptions do not prove the
The task should be manageable. More is
characteristically involved than we would at first imagine. Consequently, one
is well-advised to set realizable parameters. Along this line, Jesus
speculated: "Suppose one of you wants to build a tower. Will he not first sit
down and estimate the cost to see if he has enough money to complete it? For
if he lays the foundation and is not able to finish it, everyone who sees it
will ridicule him, saying, 'This fellow began to build and was not able to
finish'" (Luke 14:28-30).
One must persist in the enterprise.
Sometimes this involves making needed adjustments; on other occasions,
starting over. For instance, Jeremiah went to the potter's house as the Lord
had directed him. There he observed the potter at work. "But the pot he was
shaping from the clay was marred in his hands, so the potter formed it into
another pot, shaping it as seemed best to him" (Jer. 18: 4).
Creativity is as creativity does. Three
prime illustrations come to mind. Joel Rohr had for many years an artist
studio in the Yemin Moshe district of Jerusalem, looking across at the
rambling western wall of the ancient city. My wife and I first met him at an
outdoor art fair, where he identified himself in terms of his devotion to Holy
We have hanging on our living room wall a
copy of his arresting sketch of Ruth, a collation of imagery meant to bridge
from the time of Ruth to the present. As such, it portrays God's faithfulness
to subsequent generations. It no less invites persons to recall the past,
celebrate its significance, and commit their ways to the Lord. If ever a
picture were worth a thousand words, this would serve as a prime example.
It is not simply the sketch, as impressive
as it would appear, that conveys his creativity. It is the man himself. He
comes across as a genuinely humble and devout person, considerate of others,
and appreciative of life. The world would be a far better place were others
to emulate his wisdom.
Joe Santos' creativity took on a different
slant. He was keenly aware of his stewardship of all that he possessed. So
it was that when he procured a new automobile, he solemnly dedicated it to the
Lord. This, in turn, encouraged him to think in terms of how it might be used
in the Lord's service.
One example will perhaps suffice. Several
of the senior citizens in our congregation lived in relatively dismal urban
apartments. So it was that Joe made a practice on Sunday afternoon to fill
his automobile with senior citizens, in anticipation of a drive in the
country. This served to give these people a new lease on life. Joe
experienced, what so many other people have experienced, that it is more
blessed to give than to receive (cf. Acts 20: 35).
Again, the man was the message. Joe's
devotion was exemplary. Moreover, it surfaced in creative ways–albeit
I have mentioned only one.
Sarah Eisner came across as irrepressibly
jovial. Her laughter had a way of filling the room she graced. I was
unprepared to discover how much sorrow she had experienced during life. This,
in turn, seemed to foster an enviable creative spirit.
On one occasion, she was asked to serve on
the music committee. She thought this was something for which she was not
qualified. They encouraged her with the prospect that the duties would not be
demanding. "Then," she replied, "I would not be bothered with them." She had
in mind some more enterprising alternative, one that would require her
Humor served her as a means of grace. In
one instance, it helped to lighten a burden; in another, to terminate a
quarrel; in still another, to put things in perspective. It is not stretching
the matter to conclude that she used humor in a significantly creative manner.
Sarah was not given to preaching, except as
she embodied her faith. I would suspect that persons were as a rule impressed
with her walk with the Lord. In any case, I was. Such is calculated to
cultivate genuine creativity, and mirror our relationship with the God of
* * *
1. How does the birthing of a child
characterize the creative process? Reflect especially on the divine
component, and how it may be enhanced.
2. Recall what is meant by creative
imagination. In what ways may it be cultivated or inhibited?
3. How were various biblical characters said
to illustrate the creative endeavor? Reflect on one of these more in detail,
as a means of gathering further insights.
4. Harold Benjamin proposed the saber-tooth
curriculum for satirical purposes. What were the dangers he meant to warn
against, and the ideal he intended to foster as a proper alternative?
5. How does chaos fit into creative
activity? Differentiate between its constructive role and counter-productive
6. What practical suggestions were
enumerated? Consider how these might be successfully implemented.
7. Note the wide range of applications
evidenced in the three personal illustrations. What implications come to
mind? In similar manner, identify persons you feel exemplify the creative
spirit, and the reasons for which they qualify.
AN ARMY OF ONE
"Finally, be strong in the Lord and in his
mighty power," Paul admonishes his readers. "Put on the full armor of God, so
that you cant take your stand against the devil's schemes" (Eph. 6:10-11).
Picking up on this military imagery,
Commodianus exhorts: "With all your virtue you must obey the king's command,
if you would attain the last times in gladness. He is a good soldier, always
waits for things to be enjoyed. ...He (the king) gladly looks for the
victory, and assures you a fit follower" (The Instructions of Commodianus).
* * *
So it is that we are called to be an army of
one. Granted, we are not actually alone, but that is–for
the moment–beside the point. Each
person must follow the standard, in the face of threatening adversaries.
Every person's story will vary in its
particulars. Consequently, my account is but one among many. It takes the
form of a testimonial.
I was born October 21, 1925. Some years
later I wondered if I would survive to the turning of the century. It is no
longer in doubt.
My mother had difficulty giving birth. She
was beyond the age when women are accustomed to birth children, and the
medical procedures were far less refined. I was cherished, as were my
siblings, but as a child born relatively late in life. For this and other
reasons, I came early on to recognize the tenuous character of life.
While we were not a church-going family,
mother taught me two formal prayers–along
with encouraging me in extemporaneous prayer. One of the formal prayers was
the so-called Lord's Prayer. I found some of the wording confusing,
but failed to get a satisfactory clarification.
The other prayer was as follows:
Now I lay be down to sleep.
I pray the Lord my soul to keep.
If I should die before I wake,
I pray the Lord my soul to take.
The text was not reassuring, since it
indicated that I might not make it through the night. Then, too, it provided
no confidence concerning my destination thereafter.
As I have suggested on other occasions, I
would have likely qualified for what J. Edwin Orr refers to as a protheist.
As he explains, one who thinks it a little more likely that God exists than
not, but does not seriously weigh the implications.
It would be a considerable number of years
before I came upon Blaise Pascal's famed wager. In brief, he speculated:
1. There are many things in life which are
so inconsequential that we need
not wager one way or the other, but this
does not pertain where the
existence of God is implicated.
2. If we wager that God exists, and he does,
there are rich dividends.
3. If we wager that he does not exist, and
he does, we have lost out.
4. If we wager that he does, and he does
not, we have still lived the best of
In retrospect, it would appear that Satan
was largely content to "let sleeping dogs lie." It would seem that as a rule
he gets busy when we become spiritually active. Or so it has seemed over the
Again, in retrospect, it seems as if the
Lord was acquainting me with good things in a fallen world. C. S. Lewis
identified this as complex good, as opposed to the unmitigated good
coming down from the Father of Lights (cf. James 1:17). He supposed that
these resembled carrots, which God is more disposed to employ than clubs. My
experience would seem to bear that out.
Of course, God employs negative
reinforcement as well. It bears repeating, "He who spares the rod hates his
son, but he who loves him is careful to discipline him" (Prov. 13:24). Lewis
observes that whereas God whispers to us in our pleasures, he shouts at us
through our pain. His insights serve us well.
Our little village consisted of
church-goers, and non-church goers. As noted above, we were among the
latter. This was reflected in my experience upon joining the army. When
asked concerning my religion, I opted for non. When this was not
acceptable, I inquired as to likely alternatives. I was told that most chose
"P" for Protestant, "C" for Catholic, or "J" for Jewish. I settled for "P" as
most appropriate for my upbringing.
There were two churches in the community:
Roman Catholic and Baptist. I attended the latter for Daily Vacation Bible
School perhaps two or three summers, and on rare occasion dropped in on Sunday
School. The faith of the villagers often reflected a mix of Christianity and
traditional beliefs. For instance, it was rumored that if one were to draw
water from a running stream before dawn on Easter it would not evaporate.
Moreover, there was widespread belief in ghosts and other paranormal activity.
Mother had been a rural school teacher, and
seemed to think in those terms. Thus when someone would swear, she would
exclaim: "Isn't it too bad that he can't speak properly!" Years later, she
would insist that she could not remember me doing anything wrong. I concluded
that love must have an exceedingly short memory.
I am told that I was an exceptionally
inquisitive child. I suspect that was an accurate assessment, since I seem to
have an insatiable curiosity. Still, if there were a god, he seemed more to
resemble the high god of traditional religion than that proclaimed by the
My life was soon to alter dramatically.
World War II was in progress, and I left for service the day after my
eighteenth birthday. As a relatively free spirit, I did not relish the
regimentation. I managed to work my way through a series of technical schools
in preparation to my deployment overseas.
One Sunday something of note transpired. I
had decided to attend a chapel service, at which the chaplain gave what I
would now understand as an invitation. At that time, it seemed to me that he
had become emotionally unglued. As I was walking away from the chapel, it
occurred to me that if there were a god, he would likely be an alien being who
might require strange means. Consequently, I offered to return the falling
Sunday, and should the chaplain behave again in so peculiar a fashion, I would
touch base with him.
The next Sunday found me sitting in one of
the pews. As the message was winding down, the chaplain plead with persons to
come forward. That had not been part of my bargain, so I waited until
everyone else had filed past before I approached him. "I think I would like
to take you up on your proposition," I observed. He did not at first
comprehend my meaning. After that, he ushered me into his office, where he
shared the gospel with me.
I got the distinct impression that Jesus was
ready to accept me as a follower. I could settle for that. It was not a
deeply emotional experience. However, that night as I lay down to sleep had a
profound realization of God's peace.
I did not entertain any false impressions
that the conditions of military life would drastically change as a result. I
did sense that I had made a major step in negotiating life under adverse
circumstances. I was right on both accounts.
Dietrich Bonhoeffer suggests that when we
come to Christ, we find our ourselves in community. So it seemed to me,
although I initially had difficulty discovering those of like precious faith.
The first such person was singing hymns in the shower. It turned out that he
was a lay preacher.
I recall with appreciation the fellowship a
group of us had in a little shelter by the flight line. There was a time for
prayer and Bible study. This was accompanied by testimonials. Some of our
number would be scheduled to fly a mission the following morning. There was
no guarantee that they would return. Their faith sustained them.
It is difficult to put into words how I felt
when the end of conflict was declared. It goes without saying, I was deeply
appreciative. However, it seemed almost frivolous to celebrate. I turned to
I had come to the conclusion that God was
calling me to the ministry. This, in turn, solicited an invitation to serve
with the pastors of our area in an associated endeavor. I was assigned to two
small churches, and two additional preaching stations. Then, every fourth and
fifth Sundays, I would exchange with the permanent pastors. It was a welcome
opportunity to minister, and an exceedingly profitable experience.
Little did I realize at the time of
matriculation to college that most of my adult life would be spent within the
confines of academia. Someone had impressed on me the importance of obtaining
a liberal arts background in preparation for theological education. As a
result, I had a major in history, and minors in philosophy and electrical
The integration of faith and learning soon
became a lifelong undertaking. It seemed to me that the alternatives were to
compartmentalize between the two, or pursue the one to the exclusion of the
other. In was relatively late in life when I came across Augustine's apt
observation, "All truth is God's truth." I suppose I had assumed this all
I soon came to realize that the publish
or perish syndrome was not an inaccurate assessment. It provided a ready
criterion to substitute for a more complex evaluation. It always seemed to me
that teaching skills, and student involvement were at least as critical
concerns. I was fortunate in that my publications were deemed worthy of
My time in the pastorate had been for a
relatively brief interim. I served two parishes for a total of nine years,
several of them overlapping part time teaching. From a different perspective,
it seemed that I continued to fulfill the role of pastor, but in a different
I had imagined in my protheist days as a
youngster that if there were a God, he would likely have some task for me to
undertake. This came to focus on what I was accustomed to think of as the
dark continent: Africa. Many years later, I set out for a short-term
teaching assignment in Nigeria.
After a full day's travel, we arrived at the
school compound. I was warmly welcomed, and escorted to my little hut–which
would serve as home for the time being. I was left with a lantern that
invited a gathering of a considerable variety of insects. This encouraged me
to settle for the dark. As I lay back on my cot, I could hear an assortment
of noises unlike the urban sounds with which I was accustomed.
I also heard shots being fired from a
village perhaps a mile distant. I was later informed that this was customary
practice, so as to scare off undesirable spirits. At one point, it seemed as
if something were crawling through the bushes in my direction. I peered
through the screen, but could not make out anything. All things considered, I
recalled the encouraging words of the shepherd psalm: "Even though I walk
through the valley of the shadow of death, I will fear no evil, for you are
with me; your rod and your staff, they comfort me" (23:4). The imagery
reflects a deep ravine in the Judean hill country, invoking thoughts of wild
animals and thieves.
After some time had passed, I was invited to
participate in an ordination service. Several of us were encouraged to place
our hands on the young man's head, and as I looked down–there
was one large, white hand nestled among a number of smaller, black hands.
Suddenly, as never before, I was impressed by the universal character of the
Christian fellowship. It was then that I joined the ranks of what the
renowned evangelist Billy Graham refers to as world Christians. This
was with the exception of my conversion the most memorable experience in my
My wife Joan has been a blessing to me. She
has been loving, considerate, and supportive. She has also been a good
mother, raising our five children. Likewise, she has ministered to countless
We invested twenty-four years at Wheaton
College, after a relatively brief span at Gordon College. Most of our
memories are good, and we indebted to ever so many persons for their
friendship and loyalty. We have few misgivings.
The time came when I was approached
concerning the administration of what has subsequently been renamed as
Jerusalem University College. When I reported this to Joan, she mischievously
replied: "You can do whatever you want to, but I am going." She had developed
at love for the Holy Land, derived from the time we had spent there.
Salvation history comes alive in the context
of the Holy Land. My favorite place for prayer and reflection was a knoll
overlooking the Shepherd's Field. A large flat rock provided me a place to
sit back, and imagine the monumental events that had transpired in that
environ. The world would never be the same.
We lived on Mount Zion (the western hill),
within a stones' throw of the traditional site for the Last Supper. As
mentioned previously, the Hinnom Valley stretched out below–recalling
Jesus' allusion to the nether world. It was here in antiquity that the city's
garbage dump smoldered endlessly.
For those privileged to spend an extended
period in the Holy Land, the people assume a larger role in our cherished
memories. Among my close associates were both religious and secular Jews,
eastern Christians, and Muslims. The Armenian community was especially
gracious toward me.
After four years, I retired for the second
time (the first being from Wheaton College). We had built up a year of home
leave, from which to rest up from a vigorous ministry. In addition, to spend
time with family and friends.
After that, we took a year's assignment
teaching in Oradea, Romania. This was about three years after the collapse of
the Communist regime, and in the midst of rapid growth in the indigenous
church. It was a challenging and rewarding time, which is appreciatively
remembered. We later returned, this time for semester.
I am now retired for the third time. If at
all, since I continue to maintain approximately a thirty-five hour week–primarily
in connection with my study and writing.
I am reminded from time to time that God
uses my efforts in unexpected and fortuitous ways. For instance, one of my
least successful projects from a commercial standpoint was used by a fledgling
congregation to help chart its course. One of its membership went out of his
way to express the corporate gratitude of his fellowship for my insights and
encouragement. At such time, life seems wonderfully fulfilled.
All things considered, I am reminded of the
sage observation: "The length of our days is seventy years–or
eighty, if we have the strength; yet their span is but trouble and sorrow, for
they quickly pass, and we fly away" (Psa. 90: 10). So it is as the body
begins to shut down, and we are alerted that the time is at hand for our
"For me to live is Christ," Paul thereupon
concluded, "and to die is gain. If I go on living in the body, this will mean
fruitful labor for me. Yet what shall I choose? I know not!" (Phil.
1:21-22). It is happily God's choice. I am quite content with this
* * *
1. Note the military metaphor with which the
discussion commenced. How does it alter our perception of life when we view
it in terms of spiritual conflict?
2. Human experience has much in common.
With what aspects of the above account can you readily identify, and what
implication do these this have for life in general?
3. Some experience is culturally
conditioned. What evidence of this can you discover from the above text, and
how does this qualify our understanding of life?
4. Moreover, every person's experience is in
some ways unique. In particular, how does you experience differ from that of
the author, and influence your perspective and behavior?
5. How may the author's early experiences
have had long range influence on his life? Compare and contrast these to
examples from Scripture and daily life.
6. Identify the two subsequent events which
were said to have had a pronounced impact on the author's life. In what ways
has your life differed, and with what results?
7. There would seem to be some truth to the
observation, "It does not matter as much what we do, as what we become in
doing it." What bearing might this have with regard to the pilgrimage of
C. S. Lewis was of the opinion that errors
as a rule occur as polar opposites. It is as we attempt to escape the one
that we fall prey to the other. It resembles working our way along a narrow
ridge with steep slopes on either side.
One error consists of thinking we can set
forth simple rules that will guarantee automatic success. Such confidence is
readily eroded by ifs, ands, and buts. The opposite error amounts to
obscuring the obvious. I have attempted something between these extremes.
There is the religious factor. In
the beginning, God created the heavens and the earth. These are his works,
meant to serve his purposes, and to bring him glory. As an erstwhile friend
liked to put it, "They are not our toys."
Man plays to mixed reviews in Scripture. He
was created to image his creator, but the mirror no longer gives off a true
reflection. Some received his acclaim but for the most part they appear
indulgent, neglectful, and unappreciative. At one point, God is said to have
grieved that he made man (cf. Gen. 7). However, even in that context, it is
recorded that Noah found favor in the eyes of the Lord.
In particular, we have considered six aspects
of the religious dimension of life. Initially, as concerns God's awesome
presence. This served to highlight religious experience. After that, I touched
on God's grace, his initiative–expressed
in terms of the hound of heaven, the deliverance motif, our perspective from the
valley, and an imaginative account concerning the house of the Lord. These
taken together provide what might be described as a religious mosaic.
There is the social factor. Man is aware of
being one among others. He would not have survived by for their
intercession. He soon senses that a reciprocal relationship is called for: he
must be there for others, as he allows them to be there for him. This is not a
simple correlation, but requires a skillful interplay of privileges and
In more specific terms, we considered the
interpersonal character of life, economic considerations, political realities,
global concerns, and our environment. These and related factors constitutes
what resembles a morality play. Persons come on stage, speak their parts, and
take their leave.
Finally, there is the personal factor. Man is
one among others. He is an unique individual, since God is not into
cultivating carbon copies.
The sanctity of life is basic to the rest.
Life is good, providing it is lived according to God's guidelines. It can be
improved upon as we exercise truth, excellence, and creativity. This obviously
constitutes an exceedingly short list.
An Army of One
fleshes out the personal factor in one
fleeting life, my own. In this regard, I will allow the psalmist the final
As for man, his days are like grass, he
flourishes like a flower of the field;
the wind blows over it and it is gone, and its
place remembers it no more.
But from everlasting to everlasting the Lord's
love is with those who fear
him, and his righteousness with their
children's children–with those who
keep his covenant and remember to
obey his precepts (103:15-18).