Just to follow up, without confusion...
There will be a 9am Family Service on Christmas Day, No 3 Strands
There will be regular services on New Years Day, No 3 Strands
Merry Christmas everyone! Enjoy this special holiday with your families.
December 19, 2011
December 14, 2011
Conformity to Christ: Leading holy lives
Here is a link to a solid Christianity Today article on holiness by Joel Scandrett entilted, "Holy to the Core: We're tempted by moralism because we've forgotten what God wants at the center," that helps to resolve the tension Christians tend to feel between God's gift of grace and the real moral transformation that ought to follow.
http://www.christianitytoday.com/ct/2007/may/22.39.html
http://www.christianitytoday.com/ct/2007/may/22.39.html
Robust Faith
As you are well-aware, I enjoy a good cup of coffee. I particularly appreciate a fresh, bold, full-bodied coffee that is has a rich, yet balanced, flavor with a clean finish. I hold diluted, stale, and bitter coffee in contempt (yes, I am a coffee snob; although, since I am also a coffee addict, you might still catch me drinking the bad stuff). My impression is many American Evangelical Christians continue to drink a stale, weak brew of faith that leaves them with a bitter aftertaste. Genuine, saving faith is far richer and more robust. It empowers and energizes good works via a flavorful balance between legalism and license. I think the following definition of faith offers a recipe for a more satisfying brew:
Faith is a state of believing, which is justified according to the reliability of the object or the subject that is being trusted. A belief is the mental assent to the truthfulness of a conclusion, that is, the noetic acceptance of its congruence with reality (the real state of affairs, things as they actually are). As such, it is formed or developed in the human mind. In other words, a person’s knowledge, feelings, and will are all significant factors in the reasoning process that precedes assent; thus, they can either foster or hinder faith. However, the main point is this – the essence of faith requires an object or a subject. In short, I must have faith in something or someone (e.g., faith in God; see Mark 11:22; 1 Thessalonians 1:8; and 1 Peter 1:21).
In the New Testament the Greek term for faith (pistis ) is also used to refer to a collection of beliefs–that which is believed, a body of faith, or specific teachings (Philippians 1:27; Titus 2:2; and Jude 3). For Christians, this propositional content is summed up in the deliberate profession, “Jesus is Lord.” As a result, the term often denotes the acceptance of the gospel message of salvation based on the life, death, and resurrection of Jesus. However, given the nature of this conclusion, believing that the resurrection is true entails believing in the risen Jesus (John 3:16; Acts 3:12-16; Ephesians 1:15; and 1 Timothy 3:13). Indeed, true knowledge about Jesus is dynamically linked to an actual encounter with him.
Consequently, in addition to rational assent, the notion of faith also conveys the relational concepts of conviction, commitment, and consecration. God is a speaking God – the initiator or the antecedent of faith. Accordingly, faith is a repentant response to God’s voice. It is submitting to God’s leading and guiding in an act of total reliance upon his promises (Acts 13:3, 14:22, 16:6-10, 23:11). Undeniably, then, faith is an ongoing, interpersonal relationship in which we assume an orientation of humble discipleship, a receptive posture of listening and learning.
Given the above discussion, it is evident that the meaning of faith includes the idea of faithfulness or trustworthiness. It requires a position of confidence in which a person aligns his or her motives, considerations, choices, and aspirations according to the credibility and fidelity of the other. God’s faithfulness, then, logically and ontologically precipitates man’s faith. In other words, God has made himself known such that he has shown his reliability – God’s trustworthiness has been demonstrated in history and is known through revelation, tradition, reason, and experience. Hence, faith requires an initial mental assent to certain propositions about God as well as a continuing trust in a living, dynamic relationship with God.
Lastly, faith is a dynamic, future-oriented attitude of living-in-trust. It constitutes an interpersonal relationship with God that grows and develops in knowledge and understanding through shared experience. That is, there are degrees of faith (and doubt) as well as a maturing of faith (Ephesians 4:13). As has been noted, faith is a living act of trust for a future outcome based on past reliability. In sum, faith is a receptive, trusting orientation to the unlimited possibilities present in communion with God that finds its certainty in his trustworthy nature and consistent character as revealed in the life, death, and resurrection of Jesus.
Faith is a state of believing, which is justified according to the reliability of the object or the subject that is being trusted. A belief is the mental assent to the truthfulness of a conclusion, that is, the noetic acceptance of its congruence with reality (the real state of affairs, things as they actually are). As such, it is formed or developed in the human mind. In other words, a person’s knowledge, feelings, and will are all significant factors in the reasoning process that precedes assent; thus, they can either foster or hinder faith. However, the main point is this – the essence of faith requires an object or a subject. In short, I must have faith in something or someone (e.g., faith in God; see Mark 11:22; 1 Thessalonians 1:8; and 1 Peter 1:21).
In the New Testament the Greek term for faith (pistis ) is also used to refer to a collection of beliefs–that which is believed, a body of faith, or specific teachings (Philippians 1:27; Titus 2:2; and Jude 3). For Christians, this propositional content is summed up in the deliberate profession, “Jesus is Lord.” As a result, the term often denotes the acceptance of the gospel message of salvation based on the life, death, and resurrection of Jesus. However, given the nature of this conclusion, believing that the resurrection is true entails believing in the risen Jesus (John 3:16; Acts 3:12-16; Ephesians 1:15; and 1 Timothy 3:13). Indeed, true knowledge about Jesus is dynamically linked to an actual encounter with him.
Consequently, in addition to rational assent, the notion of faith also conveys the relational concepts of conviction, commitment, and consecration. God is a speaking God – the initiator or the antecedent of faith. Accordingly, faith is a repentant response to God’s voice. It is submitting to God’s leading and guiding in an act of total reliance upon his promises (Acts 13:3, 14:22, 16:6-10, 23:11). Undeniably, then, faith is an ongoing, interpersonal relationship in which we assume an orientation of humble discipleship, a receptive posture of listening and learning.
Given the above discussion, it is evident that the meaning of faith includes the idea of faithfulness or trustworthiness. It requires a position of confidence in which a person aligns his or her motives, considerations, choices, and aspirations according to the credibility and fidelity of the other. God’s faithfulness, then, logically and ontologically precipitates man’s faith. In other words, God has made himself known such that he has shown his reliability – God’s trustworthiness has been demonstrated in history and is known through revelation, tradition, reason, and experience. Hence, faith requires an initial mental assent to certain propositions about God as well as a continuing trust in a living, dynamic relationship with God.
Lastly, faith is a dynamic, future-oriented attitude of living-in-trust. It constitutes an interpersonal relationship with God that grows and develops in knowledge and understanding through shared experience. That is, there are degrees of faith (and doubt) as well as a maturing of faith (Ephesians 4:13). As has been noted, faith is a living act of trust for a future outcome based on past reliability. In sum, faith is a receptive, trusting orientation to the unlimited possibilities present in communion with God that finds its certainty in his trustworthy nature and consistent character as revealed in the life, death, and resurrection of Jesus.
December 9, 2011
The Law
Here is a good summary of how the Mosaic Law was viewed by the Jews:
"Overall, the emphasis falls on four motifs: the law (1) comes from God, (2) is intended for human benefit, (3) is a reliable guide to living and (4) illuminates one's mind or understanding."
My contention is that the Holy Spirit now fills this role in the New Covenant. The Holy Spirit supplies the guidance and empowerment necessary to live lives pleasing to God. Christians are led by the Spirit, rather than led by the Law/Guardian/Tutor or the Elementary Principles of this World (stoicheia).
"Law," in Dictionary of Biblical Imagery, Leland Ryken, James C. Wilhoit, and Tremper Longman III, eds. (Downers Grove, IL: IVP Academic, 1998): 490.
"Overall, the emphasis falls on four motifs: the law (1) comes from God, (2) is intended for human benefit, (3) is a reliable guide to living and (4) illuminates one's mind or understanding."
My contention is that the Holy Spirit now fills this role in the New Covenant. The Holy Spirit supplies the guidance and empowerment necessary to live lives pleasing to God. Christians are led by the Spirit, rather than led by the Law/Guardian/Tutor or the Elementary Principles of this World (stoicheia).
"Law," in Dictionary of Biblical Imagery, Leland Ryken, James C. Wilhoit, and Tremper Longman III, eds. (Downers Grove, IL: IVP Academic, 1998): 490.
Article on Miracles
Here is a link to an illuminating interview in Christianity Today magazine entitled, "It's Okay to Expect A Miracle: Scholar Craig Keener rediscovers the reality of divine intervention." In the interview, Senior Writer Tim Stafford asks Craig S. Keener about his latest work, Miracles: The Credibility of the New Testament Accounts, in which he investigated and verified contemporary miracle accounts in order to show that the New Testament miracle stories were not mere legends.
http://www.christianitytoday.com/ct/2011/december/okay-to-expect-miracle.html
http://www.christianitytoday.com/ct/2011/december/okay-to-expect-miracle.html
December 8, 2011
"Flesh" (sarx)
The word “flesh” is used 147 times in the New Testament. Paul uses it 91 times.
The term “flesh” has several usages:
1. It refers to the material that covers human bones.
2. It indicates the body, physical existence.
3. It denotes humanity in general (including physical ancestry or human lineage).
4. It connotes the earthly sphere, the limited human realm, the natural human state or condition (in distinction from the spiritual or divine).
5. It signifies the seat of sinful behavior; the corrupt, fallen features of humanity (the eager vehicles of sin); the debased aspect of the human condition (sin and death’s sphere of influence); the human being in contrast to God; the drives, ambitions, and aims that are opposed to God; the self-seeking, self-regarding, and self-sufficient orientation that is often hostile to God (the autonomous self); the corrupted natural order or realm that is passing away (dying), which still generates degraded desires. (This is often called the "ethical" use of the term to distinguish it from the other more "neutral" uses.)
The negative "ethical" use of "flesh" in the fifth chapter of Galatians, is associated with a person’s detrimental passions and desires, specifically those that prompt a person to sin. Thus, “flesh” is, perhaps, best translated in that context as “sinful inclination.”
Although the term’s broad range of meaning and Paul’s varied usage make it notoriously difficult to translate, some renderings may be misleading. Three common ones deserve attention: First, “physical nature” is a poor translation because it implies that the physical body itself is inherently evil, rather than part of God’s good – but fallen – creation (e.g., the Gnostics believed that all matter is evil and that a human being is an eternal spirit that must somehow escape from the body it has been imprisoned in). Second, “lower nature” is a flawed rendering because it insinuates that human beings also have a higher nature that is uncontaminated by sin (this contradicts total depravity, which is arguably the biblical view that the Fall has adversely affected every aspect of human nature and existence – mind, will, emotions, relationships, and institutions). Third, even though “sinful nature” is a more suitable interpretation it is still somewhat slanted because it relies upon what I think is a mistaken reading of Romans 7; namely, seeing the inner tension articulated in the passage as a description of the Christian experience. Furthermore, this translation, like “lower nature,” continues to lend credibility to the erroneous notion that humans have two contrasting natures: a lower, sinful nature that exists in tension with a higher, spiritual nature. The real contrast that Paul is getting at is not between dual human natures, but between the now defeated domain of human depravity and the Spirit of God.
The term “flesh” has several usages:
1. It refers to the material that covers human bones.
2. It indicates the body, physical existence.
3. It denotes humanity in general (including physical ancestry or human lineage).
4. It connotes the earthly sphere, the limited human realm, the natural human state or condition (in distinction from the spiritual or divine).
5. It signifies the seat of sinful behavior; the corrupt, fallen features of humanity (the eager vehicles of sin); the debased aspect of the human condition (sin and death’s sphere of influence); the human being in contrast to God; the drives, ambitions, and aims that are opposed to God; the self-seeking, self-regarding, and self-sufficient orientation that is often hostile to God (the autonomous self); the corrupted natural order or realm that is passing away (dying), which still generates degraded desires. (This is often called the "ethical" use of the term to distinguish it from the other more "neutral" uses.)
The negative "ethical" use of "flesh" in the fifth chapter of Galatians, is associated with a person’s detrimental passions and desires, specifically those that prompt a person to sin. Thus, “flesh” is, perhaps, best translated in that context as “sinful inclination.”
Although the term’s broad range of meaning and Paul’s varied usage make it notoriously difficult to translate, some renderings may be misleading. Three common ones deserve attention: First, “physical nature” is a poor translation because it implies that the physical body itself is inherently evil, rather than part of God’s good – but fallen – creation (e.g., the Gnostics believed that all matter is evil and that a human being is an eternal spirit that must somehow escape from the body it has been imprisoned in). Second, “lower nature” is a flawed rendering because it insinuates that human beings also have a higher nature that is uncontaminated by sin (this contradicts total depravity, which is arguably the biblical view that the Fall has adversely affected every aspect of human nature and existence – mind, will, emotions, relationships, and institutions). Third, even though “sinful nature” is a more suitable interpretation it is still somewhat slanted because it relies upon what I think is a mistaken reading of Romans 7; namely, seeing the inner tension articulated in the passage as a description of the Christian experience. Furthermore, this translation, like “lower nature,” continues to lend credibility to the erroneous notion that humans have two contrasting natures: a lower, sinful nature that exists in tension with a higher, spiritual nature. The real contrast that Paul is getting at is not between dual human natures, but between the now defeated domain of human depravity and the Spirit of God.
November 4, 2011
Galatians Study
We will begin studying Galatians this Sundy (11-6). Please try to read the chapter in Galatians the week prior to our time together. Here is a tentative teaching schedule:
Nov. 6 - Gal. 1
Nov. 13 - Gal. 2
Nov. 20 - Gal. 3
Nov. 27 - Gal. 4
Dec. 4 - Gal. 5
Dec. 11 - Gal. 6
Dec. 18 - Q & A on Galatians
Dec. 25 - Christmas (No Class, 9:00 a.m. Church Service)
October 27, 2011
Family (Veggie) Fun Night
Come one, come all to our annual fall festival featuring characters from the VeggieTales!
There are games and candy and lots of fun for everyone. Bring the family, the neighbors, and anyone you can find for hot dogs, nachos, popcorn, cotton candy and more!
Family (Veggie) Fun Night will be on Friday, October 28 from 6-8:30 p.m.
Candy Donations always needed! Please contact Than Baylor if you can volunteer some time to help set-up or tear down this year!
September 22, 2011
We've Moved
This week III Strands will meet in our new location, room #102, on the lower level of the Outback. I hope to see you all there.
August 31, 2011
Sacrifice of Isaac
There are several clues in the story that indicate God’s faithfulness to the covenant promise is the appropriate context for understanding his command. It is important to recognize that this was not an arbitrary demand, but rather, a test of faith: Would Abraham trust God to keep his promise? The following three clues are the main indicators that point us to the covenant behind the command.
First, God’s command to Abraham in chapter 22, “Take your son, your only son Isaac, whom you love, and go (lek-leka) to the land of Moriah, and offer him there as a burnt offering on one of the mountains of which I shall tell you” is very similar to God’s call to him in chapter 12, “Go (lek-leka) from your country and your kindred and your father’s house to the land that I will show you.” In other words, God was reminding Abraham of his promise to bless him and make him a great nation at the very moment he was instructing him to carry out an act that seemed completely contrary to that promise. In the first instance, he was asked to give up his past; in the second instance, he was asked to relinquish his future. In both cases, Abraham was challenged to surrender everything and to trust God alone for his provision.
Second, by referring to Isaac as Abraham’s “only son . . . whom he loved,” God was again reminding Abraham that the promise was supposed to come through Isaac. Abraham was assured that God was well aware of the fact that the fulfillment of the promise depended upon Isaac carrying on the family line.
Third, the land that God sends Abraham to is called Moriah, which is derived from the Hebrew word ra’ah meaning “provide, see, show.” God was giving Abraham another subtle hint that he would somehow provide a way for his promise to be fulfilled.
Before you dismiss these divine clues to Abraham as being so concealed they are undetectable, notice how the story lets us know that Abraham picked up on them. Indeed, he understood that God would somehow provide the means for the promise to be fulfilled through Isaac in spite of the required sacrifice. For, Abraham told his servants that “I and the boy will go over there and worship and come again to you” (22:5). He believed that, if necessary, God would even raise Isaac from the dead in order to fulfill the promise (see Hebrews 11:17, 19).
So how does recognizing the specific covenant context of the story help us rightly understand the divine command to sacrifice Isaac? A couple things can be said. First, it is important to see that God did not ask Abraham to sacrifice something he was unwilling to surrender himself. In fact, Abraham’s willingness to sacrifice his only son Isaac foreshadows the Triune God’s own self-sacrifice in Christ (Romans 8:32). Recall that in the act of cutting the covenant with Abraham, God is the one who passed through the pieces (Genesis 15). God is the one who initiates, cuts, and keeps the covenant at great sacrifice to himself. Abraham was obviously being asked to fully trust God’s faithfulness; but, perhaps, more importantly, he was allowed to sense the depth of the self-giving love of God. Or to covey this another way, How else could God have communicated to his friend Abraham the immense cost he was willing to bear in order to maintain the covenant? Second, the point is the provision. God is the one who provides the sacrifice. Again, the test was whether or not Abraham would trust God to provide the means for his promise to be fulfilled.
For further reading see chapter 5 in Paul Copan, Is God a Moral Monster? Making Sense of the Old Testament God (Grand Rapids, MI: Baker Books, 2011).
First, God’s command to Abraham in chapter 22, “Take your son, your only son Isaac, whom you love, and go (lek-leka) to the land of Moriah, and offer him there as a burnt offering on one of the mountains of which I shall tell you” is very similar to God’s call to him in chapter 12, “Go (lek-leka) from your country and your kindred and your father’s house to the land that I will show you.” In other words, God was reminding Abraham of his promise to bless him and make him a great nation at the very moment he was instructing him to carry out an act that seemed completely contrary to that promise. In the first instance, he was asked to give up his past; in the second instance, he was asked to relinquish his future. In both cases, Abraham was challenged to surrender everything and to trust God alone for his provision.
Second, by referring to Isaac as Abraham’s “only son . . . whom he loved,” God was again reminding Abraham that the promise was supposed to come through Isaac. Abraham was assured that God was well aware of the fact that the fulfillment of the promise depended upon Isaac carrying on the family line.
Third, the land that God sends Abraham to is called Moriah, which is derived from the Hebrew word ra’ah meaning “provide, see, show.” God was giving Abraham another subtle hint that he would somehow provide a way for his promise to be fulfilled.
Before you dismiss these divine clues to Abraham as being so concealed they are undetectable, notice how the story lets us know that Abraham picked up on them. Indeed, he understood that God would somehow provide the means for the promise to be fulfilled through Isaac in spite of the required sacrifice. For, Abraham told his servants that “I and the boy will go over there and worship and come again to you” (22:5). He believed that, if necessary, God would even raise Isaac from the dead in order to fulfill the promise (see Hebrews 11:17, 19).
So how does recognizing the specific covenant context of the story help us rightly understand the divine command to sacrifice Isaac? A couple things can be said. First, it is important to see that God did not ask Abraham to sacrifice something he was unwilling to surrender himself. In fact, Abraham’s willingness to sacrifice his only son Isaac foreshadows the Triune God’s own self-sacrifice in Christ (Romans 8:32). Recall that in the act of cutting the covenant with Abraham, God is the one who passed through the pieces (Genesis 15). God is the one who initiates, cuts, and keeps the covenant at great sacrifice to himself. Abraham was obviously being asked to fully trust God’s faithfulness; but, perhaps, more importantly, he was allowed to sense the depth of the self-giving love of God. Or to covey this another way, How else could God have communicated to his friend Abraham the immense cost he was willing to bear in order to maintain the covenant? Second, the point is the provision. God is the one who provides the sacrifice. Again, the test was whether or not Abraham would trust God to provide the means for his promise to be fulfilled.
For further reading see chapter 5 in Paul Copan, Is God a Moral Monster? Making Sense of the Old Testament God (Grand Rapids, MI: Baker Books, 2011).
August 28, 2011
Taste of Gables!
Taste of Gables – Sept 11th
Looking for ways to serve at Southern Gables? New and simply curious what there is around the church to help you get plugged in? Want some breakfast when you get here on a Sunday morning? Then Taste of Gables is for you!Our annual church fair offers you a snapshot of the ministries and opportunities available at Southern Gables, including Children’s Ministry, Life Groups (small groups), Adult Communities (Sunday school), Student Ministries, and MUCH, MUCH MORE! Come a little early on the 11th, hang out in the Welcome Center between services, grab some food and some information and get to know your church a little bit better.
August 8, 2011
Who Were the Nephilim?
In case you were curious about Genesis 6:1-4. Here are my notes on the matter:
1 When man began to multiply on the land, and when daughters were born to them, 2 the sons of the gods saw that the daughters of man were good and they took wives for themselves from any they chose. 3 Then the LORD said: ‘My spirit shall not remain in man for ever, because he is flesh: his days shall be one hundred and twenty years.’ 4 The Nephilim were in the earth in those days, and also afterwards: whenever the sons of the gods went into the daughters of man, they bore them children. They are the warriors from olden times, the famous men. [translation by Gordon J. Wenham, Genesis, WBC]
Nephilim (fallen ones)
Septuagint (LXX) translated it in Greek as gigantes (giants).
The gigantes in Greek mythology were giants who were the product of the union of earth and heaven. They were subsequently defeated and imprisoned in the earth.
the act of falling (nāpal) is often used in the context of punishment for sin.
the sons of God/the sons of the gods (ʾelōhîm) seems to refer to angels (e.g., Job 1:6, 2:1, 38:7; esp. Ps 29:1; 89:7 make the latter translation possible)
The alleged descendents of the Nephilim are mentioned in Numbers 13:32-33 as the great men who were in the land of Canaan at the time of the Exodus: 32 So they brought to the people of Israel a bad report of the land that they had spied out, saying, ‘The land, through which we have gone to spy it out, is a land that devours its inhabitants, and all the people that we saw in it are of great height. 33 And there we saw the Nephilim (the sons of Anak, who come from the Nephilim), and we seemed to ourselves like grasshoppers, and so we seemed to them.’(ESV)
Three views on the Nephilim:
1) “Angel” Interpretation
The Nephilim are understood to be the offspring of fallen angels (demons) who had immoral sexual unions with human women. They are described as mighty men or warriors with heroic reputations. They contributed to the violence on the earth.
The hero of the flood story in the Gilgamesh Epic, Utnapishtim, was the descendant of a union between a god and a human. As a result he had incredible energy, but lacked immortality (the story relates how the gods granted him and his wife immortality in a unique, unrepeatable way).
It seems that these demonic-human unions were intentionally sought in order to obtain eternal life apart from God (see Gen 3:22). This fits well with the limit God then sets on the human lifespan.
The sequence of “saw . . . good . . . took” parallels the terms in the account of the Fall in Genesis 3:6 and suggests that like Eve the sons of the gods were transgressing a boundary set by God. Everything was supposed to reproduce accourding to its kind (Gen 1:11-12, 21, 24-25).
Ezekiel 32:20-28 may be alluding to Genesis 6:1-4. The prophet seems to connect the Nephilim with the those fallen in war or slain by the sword who go down to the pit, the grave, or Sheol: 27 And they do not lie with the mighty, the fallen from among the uncircumcised, who went down to Sheol with their weapons of war, whose swords were laid under their heads, and whose iniquities are upon their bones; for the terror of the mighty men was in the land of the living.(ESV)
Ps 82; Jude 6, 14, 15 (cites 1 Enoch); and 2 Peter 2:4-10 also lend support to this view.
However, this seems to contradict Mt 22:30 about people being like the angels in heave who neither marry nor are given in marriage (on the other hand, one can make a distinction and argue that Jesus is speaking about angels in heaven vs. fallen angels).
2) Royal Interpretation
The sons of God are understood to be rulers, princes, or judges who unjustly took the daughters of helpless common people against their will. These kings were guilty of compelling women to join their harems.
The problem with this view is that the text does not explicitly mention rape or coerced unions. The terms can refer to proper marriages. Also, this interpretation does not really explain the extraordinary size and might of the Nephilim.
3) Sethite Interpretation
The “sons of God” were the chosen line of Seth who intermarried with the “daughters of men” from the corrupt line of Cain.
There is little support for taking the “daughters of men” as a negative designation referring to the line of Cain rather than simply a general reference to female human beings. In the passage, “man” also seems to be distinct from “the sons of God.”
Having just listed the descendants of Cain and then Adam through Seth, it is odd that the writer didn’t just say the Sethites were intermarrying with the daughters of Cain.
Again, this interpretation does not explain the extraordinary size and might of the Nephilim.
1 When man began to multiply on the land, and when daughters were born to them, 2 the sons of the gods saw that the daughters of man were good and they took wives for themselves from any they chose. 3 Then the LORD said: ‘My spirit shall not remain in man for ever, because he is flesh: his days shall be one hundred and twenty years.’ 4 The Nephilim were in the earth in those days, and also afterwards: whenever the sons of the gods went into the daughters of man, they bore them children. They are the warriors from olden times, the famous men. [translation by Gordon J. Wenham, Genesis, WBC]
Nephilim (fallen ones)
Septuagint (LXX) translated it in Greek as gigantes (giants).
The gigantes in Greek mythology were giants who were the product of the union of earth and heaven. They were subsequently defeated and imprisoned in the earth.
the act of falling (nāpal) is often used in the context of punishment for sin.
the sons of God/the sons of the gods (ʾelōhîm) seems to refer to angels (e.g., Job 1:6, 2:1, 38:7; esp. Ps 29:1; 89:7 make the latter translation possible)
The alleged descendents of the Nephilim are mentioned in Numbers 13:32-33 as the great men who were in the land of Canaan at the time of the Exodus: 32 So they brought to the people of Israel a bad report of the land that they had spied out, saying, ‘The land, through which we have gone to spy it out, is a land that devours its inhabitants, and all the people that we saw in it are of great height. 33 And there we saw the Nephilim (the sons of Anak, who come from the Nephilim), and we seemed to ourselves like grasshoppers, and so we seemed to them.’(ESV)
Three views on the Nephilim:
1) “Angel” Interpretation
The Nephilim are understood to be the offspring of fallen angels (demons) who had immoral sexual unions with human women. They are described as mighty men or warriors with heroic reputations. They contributed to the violence on the earth.
The hero of the flood story in the Gilgamesh Epic, Utnapishtim, was the descendant of a union between a god and a human. As a result he had incredible energy, but lacked immortality (the story relates how the gods granted him and his wife immortality in a unique, unrepeatable way).
It seems that these demonic-human unions were intentionally sought in order to obtain eternal life apart from God (see Gen 3:22). This fits well with the limit God then sets on the human lifespan.
The sequence of “saw . . . good . . . took” parallels the terms in the account of the Fall in Genesis 3:6 and suggests that like Eve the sons of the gods were transgressing a boundary set by God. Everything was supposed to reproduce accourding to its kind (Gen 1:11-12, 21, 24-25).
Ezekiel 32:20-28 may be alluding to Genesis 6:1-4. The prophet seems to connect the Nephilim with the those fallen in war or slain by the sword who go down to the pit, the grave, or Sheol: 27 And they do not lie with the mighty, the fallen from among the uncircumcised, who went down to Sheol with their weapons of war, whose swords were laid under their heads, and whose iniquities are upon their bones; for the terror of the mighty men was in the land of the living.(ESV)
Ps 82; Jude 6, 14, 15 (cites 1 Enoch); and 2 Peter 2:4-10 also lend support to this view.
However, this seems to contradict Mt 22:30 about people being like the angels in heave who neither marry nor are given in marriage (on the other hand, one can make a distinction and argue that Jesus is speaking about angels in heaven vs. fallen angels).
2) Royal Interpretation
The sons of God are understood to be rulers, princes, or judges who unjustly took the daughters of helpless common people against their will. These kings were guilty of compelling women to join their harems.
The problem with this view is that the text does not explicitly mention rape or coerced unions. The terms can refer to proper marriages. Also, this interpretation does not really explain the extraordinary size and might of the Nephilim.
3) Sethite Interpretation
The “sons of God” were the chosen line of Seth who intermarried with the “daughters of men” from the corrupt line of Cain.
There is little support for taking the “daughters of men” as a negative designation referring to the line of Cain rather than simply a general reference to female human beings. In the passage, “man” also seems to be distinct from “the sons of God.”
Having just listed the descendants of Cain and then Adam through Seth, it is odd that the writer didn’t just say the Sethites were intermarrying with the daughters of Cain.
Again, this interpretation does not explain the extraordinary size and might of the Nephilim.
August 4, 2011
August 2, 2011
OT Stories
Some of the OT Stories we will be considering cover several chapters. Since this is more material than we can read aloud in class, please take some time to read ahead on your own so that you are prepared for discussion. Here are the stories we will be considering:
The Flood (Genesis 6:9-9:19): August 7
Babel (Genesis 11:1-9): August 14
Abraham (Genesis 12-25): August 21
Isaac (Genesis 21-35): August 28 (Isaac & Rebekah 24)
Jacob September 4
Joseph September 11
Moses September 18 (Exodus 33)
Exodus September 25
I've listed chapters for the first two stories so you can get started. I will try to narrow the scope a bit for the remaining stories and update this post. If you are ambitious, all of the stories can be found in context by reading the entire book of Genesis and up to chapter 15 in Exodus.
The Flood (Genesis 6:9-9:19): August 7
Babel (Genesis 11:1-9): August 14
Abraham (Genesis 12-25): August 21
Isaac (Genesis 21-35): August 28 (Isaac & Rebekah 24)
Jacob September 4
Joseph September 11
Moses September 18 (Exodus 33)
Exodus September 25
I've listed chapters for the first two stories so you can get started. I will try to narrow the scope a bit for the remaining stories and update this post. If you are ambitious, all of the stories can be found in context by reading the entire book of Genesis and up to chapter 15 in Exodus.
July 31, 2011
Consider Serving Denver
Al Hodges has recommended a few places where you can serve- either individually, as a couple, or as a family--around Denver.
Opportunities to serve in Denver include: Christ’s Body Ministries, Inner City Health Center, Joshua Station, and Open Door Ministries.
For more information, contact ahodges@sgc.org
Opportunities to serve in Denver include: Christ’s Body Ministries, Inner City Health Center, Joshua Station, and Open Door Ministries.
For more information, contact ahodges@sgc.org
June 22, 2011
Righteousness and Justice: Concomitant Covenant Concepts
Behind the Old Testament concepts of righteousness and justice stands the very character of God: “his work is perfect, for all his ways are justice. A God of faithfulness and without iniquity, just and upright is he” (Dt. 32:4). Again, “The Lord is righteous in all his ways and kind in all his works” (Ps. 145:17) and “righteousness and justice are the foundation of his throne” (Ps. 97:2). God is the source of all righteousness and justice; therefore, knowledge of God is the basis of their implementation.
Righteousness and justice are interconnected, relational terms that can only be properly understood within the context of the covenant. That is to say, God’s special relationship with his people carried with it certain obligations regarding how they were supposed to relate to him as well as how they were supposed to treat one another. In fact, Amos seems to use the two associated terms as a way of summarizing all of these moral and legal responsibilities.
Righteousness (tsedaqah) – means matching up with an ethical or moral standard; namely, obedience to God’s law and conformity to God’s nature. The term in its most basic sense is that which is right or that which ought to be so. Thus, to be righteous was to keep the covenant, to be faithful to follow God’s ways in all aspects of life (religious, social, political, and commercial).
Justice (mishpat) – designates the proper functioning of civil or religious government. It primarily refers to the judicial system and the process of litigation, including the verdict along with its implementation. However, the term also denotes the legislative process and the enactment of laws, statutes, and ordinances. In short, justice is a legal proceeding that is in conformity with righteousness or what needs to be done to make things right (i.e., restore righteousness).
Righteousness and justice are interconnected, relational terms that can only be properly understood within the context of the covenant. That is to say, God’s special relationship with his people carried with it certain obligations regarding how they were supposed to relate to him as well as how they were supposed to treat one another. In fact, Amos seems to use the two associated terms as a way of summarizing all of these moral and legal responsibilities.
Righteousness (tsedaqah) – means matching up with an ethical or moral standard; namely, obedience to God’s law and conformity to God’s nature. The term in its most basic sense is that which is right or that which ought to be so. Thus, to be righteous was to keep the covenant, to be faithful to follow God’s ways in all aspects of life (religious, social, political, and commercial).
Justice (mishpat) – designates the proper functioning of civil or religious government. It primarily refers to the judicial system and the process of litigation, including the verdict along with its implementation. However, the term also denotes the legislative process and the enactment of laws, statutes, and ordinances. In short, justice is a legal proceeding that is in conformity with righteousness or what needs to be done to make things right (i.e., restore righteousness).
June 17, 2011
New SGC Website is fully loaded and AWESOME
Be sure to regularly check in with the Southern Gables website for the latest and most updated information for our church. You can view our little III Strands page by going from the Home Page --> Adult Communities-->III Strands
Enjoy it!
http://sgc.org/
Enjoy it!
http://sgc.org/
June 5, 2011
Disaster as Discipline
In Amos 3:6b we come across a rather surprising, troubling verse: "Does disaster come to a city, unless the LORD has done it?" Within the series of rhetorical questions that Amos is asking his original audience, the obvious answer is no. No, disaster does not come to a city unless the LORD has done it. In short, God causes disaster. A rather disturbing thought.
In context, the point Amos is making is that the disaster coming to Israel would be God's doing. Israel was going to be judged by God for her sins. The disasters they were experiencing (drought and blight) and the coming disaster (the Assyrian invasion) were not merely the natural course of things; but rather, God's discipline meant to turn them from their sin. God was implementing the covenant curses to promote their repentance (see Lev. 26:14-46; Dt. 27:15-16; 28:15-68).
A significant part of the context for verse 6 is what follows in verse 7. "For the Lord GOD does nothing without revealing his secret to his servants the prophets." This seems to qualify the fact that God causes disaster. In other words, when God uses disaster to discipline his people, he warns them through his prophets and provides opportunities to repent. In Israel's case, God was warning them through the prophet Amos in approximately 760 B.C. of the coming judgment that would ultimately take place when the Assyrians conquered them in 722 B.C. The upshot is God always reveals his judgments to his prophets so that his underlying purpose - turning people back to him/condemning without excuse (depending on their response) - will be achieved.
A few other biblical texts also seem to qualify the fact that God causes disaster. First, in an especially fitting example from Isaiah 10, God referred to Assyria as his disciplining rod sent to spoil and plunder Israel. However, although they were commissioned by him to execute this judgment, God then turned around and punished the Assyrians for going beyond what he had intended - the Assyrians had it in their hearts to destroy (Isa. 10:5-7). Second, Lamentations 3:31-33 says, "For the LORD will not cast off forever, but, though he cause grief, he will have compassion according to the abundance of his steadfast love; for he does not willingly afflict or grieve the children of men." Third, the fact that Jesus rebukes (the same word is used when Jesus rebuked and drove out demons) the storm in Mark 4:39 suggests that not all disasters are God's doing (you do not rebuke a storm you caused in the first place). Lastly, in Luke 13:4-5 Jesus specifically corrects the mistaken assumption that every calamity is a direct punishment sent by God. In response to a tower that fell and killed eighteen people in Siloam, Jesus says, "do you think they were worse offenders than all the others who lived in Jerusalem? No, I tell you." To conclude, God does not cause every disaster. Therefore, prophetic discernment is necessary to interpret the events of history. My advice is that we intentionally avoid attributing a particular disaster to God unless he has specifically revealed to us ahead of time that he is going to do it (and then, of course, it is incumbent upon us to plead with people to repent).
In context, the point Amos is making is that the disaster coming to Israel would be God's doing. Israel was going to be judged by God for her sins. The disasters they were experiencing (drought and blight) and the coming disaster (the Assyrian invasion) were not merely the natural course of things; but rather, God's discipline meant to turn them from their sin. God was implementing the covenant curses to promote their repentance (see Lev. 26:14-46; Dt. 27:15-16; 28:15-68).
A significant part of the context for verse 6 is what follows in verse 7. "For the Lord GOD does nothing without revealing his secret to his servants the prophets." This seems to qualify the fact that God causes disaster. In other words, when God uses disaster to discipline his people, he warns them through his prophets and provides opportunities to repent. In Israel's case, God was warning them through the prophet Amos in approximately 760 B.C. of the coming judgment that would ultimately take place when the Assyrians conquered them in 722 B.C. The upshot is God always reveals his judgments to his prophets so that his underlying purpose - turning people back to him/condemning without excuse (depending on their response) - will be achieved.
A few other biblical texts also seem to qualify the fact that God causes disaster. First, in an especially fitting example from Isaiah 10, God referred to Assyria as his disciplining rod sent to spoil and plunder Israel. However, although they were commissioned by him to execute this judgment, God then turned around and punished the Assyrians for going beyond what he had intended - the Assyrians had it in their hearts to destroy (Isa. 10:5-7). Second, Lamentations 3:31-33 says, "For the LORD will not cast off forever, but, though he cause grief, he will have compassion according to the abundance of his steadfast love; for he does not willingly afflict or grieve the children of men." Third, the fact that Jesus rebukes (the same word is used when Jesus rebuked and drove out demons) the storm in Mark 4:39 suggests that not all disasters are God's doing (you do not rebuke a storm you caused in the first place). Lastly, in Luke 13:4-5 Jesus specifically corrects the mistaken assumption that every calamity is a direct punishment sent by God. In response to a tower that fell and killed eighteen people in Siloam, Jesus says, "do you think they were worse offenders than all the others who lived in Jerusalem? No, I tell you." To conclude, God does not cause every disaster. Therefore, prophetic discernment is necessary to interpret the events of history. My advice is that we intentionally avoid attributing a particular disaster to God unless he has specifically revealed to us ahead of time that he is going to do it (and then, of course, it is incumbent upon us to plead with people to repent).
Amos Outline
Here is a broad outline for the book of Amos taken largely from a commentary by David Allan Hubbard.
I. Introduction (1:1-2)
II. Seven Judgment Speeches Against the Nations (1:3-2:5)
III. Initial Judgment Speech Against Israel (2:6-16)
IV. Three Judgment Speeches Arguing the Case Against Israel (3:1-5:17)
V. Two Woes (Promises of Trouble) Against Israel (5:18-6:14)
VI. Five Judgment Visions Against Israel (7:1-9:10)
VII. Two Final Salvation Promises (9:11-15)
I. Introduction (1:1-2)
II. Seven Judgment Speeches Against the Nations (1:3-2:5)
III. Initial Judgment Speech Against Israel (2:6-16)
IV. Three Judgment Speeches Arguing the Case Against Israel (3:1-5:17)
V. Two Woes (Promises of Trouble) Against Israel (5:18-6:14)
VI. Five Judgment Visions Against Israel (7:1-9:10)
VII. Two Final Salvation Promises (9:11-15)
May 4, 2011
PACKS of HOPE @ sgc
SGC’s Adoption and Orphan Care Ministry is sponsoring Packs of Hope. Throughout the month of May, National Foster Care Month, you are needed to help fill a backpack of Hope for the kids in our community that have to enter foster care under emergency situations. Join us for the 3rd year of providing, praying for and showing God’s love to His children. For more information, visit our Adoption Ministries page in the Outreach portion of our website, visit the Packs of Hope kiosk in the Welcome Center, or contact Melondie Keaney at 303-229-8282 (emailmelkeaney@comcast.net).
March 21, 2011
Revelation 17:1-19:5
Here are my notes from this past Sunday. I tried to unpack the following symbols, concepts, and/or characters that pertain to chapter 17 in particular.
Evil
Three things should be mentioned about the nature of evil. First, evil is the privation (or lack) of good. Although evil is a willful and malevolent reality, it has no validity. The devil has no legitimacy or acceptable place in God’s good creation. Second, evil is chaotic. When it goes full circle, it turns upon itself, and self-destructs. Third, it is in the nature of evil to deceive (Jn 8:44; 1 Tim. 4:1; 2 Cor. 11:3). In sum, evil exists as darkness to light, chaos to order, and as lie to the truth (Nigel Goring Wright, A Theology of the Dark Side, 42).
Lex Talionis (Roman legal principle of the law of retribution) (2:23; 18:6, 20)
The law of retribution is this: “what you do to others God will do to you” (Osborne, 40). “I will repay each of you according to your deeds” (2:23). He allows sin to come full circle and consume itself. (cf. Lam. 3:64; Ps. 28:4; 61:13; 62:12; Prov. 24:12; Isa. 3:11; Jer. 17:10; Hos. 12:2; Mt. 16:27; Rom. 2:6; 14:12; 1 Cor. 3:12-15; 2 Cor. 5:10; 11:15; 2 Tim. 4:14; 1 Pet. 1:17; Rev. 2:23; 11:18; 14:13; 18:6; 20:12-13; 22:12)
Drink the Wine of God’s Wrath (14:10; 17:2, 6; 18:3, 6)
In 14:10 we are given a picture of God enacting the law of retribution. This is God’s wrath: He turns people over to the evil that will consume them (cf. Rom. 1:18-32). In short, God’s judgment is to ensure that the evil people participate in comes full circle. The imagery is of someone drinking undiluted wine so that they fall down drunk never to rise again (Jer. 25:15-18, 27-28). The wages of sin is death (6:23).
In 17:2 and 18:3, 6 we again find this imagery of drinking judgment (the wine of God’s wrath) for participating in the sins of the great prostitute/Babylon the great, which is described as idolatry (spiritual adultery), immorality, self-centered luxurious living, and persecuting the saints (Osborne, 540, 636).
Typology
This refers to the way patterns in the Old Testament are used by the inspired New Testament authors to enable Christians to understand their own situation. A type is “an actual historical event or person that in some ways symbolizes or anticipates a later occurrence; particularly, an Old Testament foreshadowing of a New Testament event” (Millard Erickson).
Unholy Trinity
Great Red Dragon (12:3-17; esp. vv. 3, 9; also 20:2)
The “great red dragon” is “that ancient serpent who is called the devil and Satan, the deceiver of the whole world.”(cf. Gen. 3:1-15; Isa. 27:1). Notice that it is Michael and his angels that fight against the dragon (12:7). In short, Satan (the adversary) is not God’s equal.
Beast Rising Out of the Sea/Antichrist (13:1-10)
This beast is described almost exactly like the dragon/Satan is in 12:3. In other words, the beast is made in the image of Satan. This beast is called the Antichrist because he is diametrically opposed to Jesus and he is a parody of Jesus in at least two significant ways. First, the dragon empowered the beast just as God empowered Jesus. To state it bluntly, he is “the satanic incarnation of idolatrous power” (Alan F. Johnson, 557). And second, the beast seemed to have a mortal wound that was healed, which imitates the resurrection of Jesus and inspires the world to worship and follow him.
Another Beast Rising Out of the Earth/False Prophet (13:11-18)
This second beast is also referred to as the false prophet (16:13; 19:20) and is a parody of the Holy Spirit (the Antispirit). Similar to the Holy Spirit this beast performs miraculous signs; however, unlike the Holy Spirit, which is the Spirit of truth (Jn 14:17), the false prophet works through demonic deception. This is an evil power that is inherently deceptive. Jesus recognized that the devil has been a liar from the beginning (Jn 8:44).
Mark of the Beast
This is a parody of the seal of God (cf. Ex. 28:36-38; Ezek. 9:4; Eph. 1:13; 4:30).
The name on the forehead is mentioned four times for the followers of the beast (13:16; 14:9; 17:5; 20:4) and four times for the people of God (7:3; 9:4; 14:1; 22:4). The mark symbolizes ownership, or spiritual control. A person’s behavior demonstrates who they belong to and serve. Notice that there is no middle ground, no third option: a person either follows God or the beast.
Great Prostitute/Woman Sitting on a Scarlet Beast (17:1-6)
There is an intentional contrast between the great prostitute and the bride of the Lamb (the church): the prostitute is going to her destruction, the bride is going to her wedding reception (19:9).
The great prostitute is seated on “many waters” (17:1), which means she influences many “peoples and multitudes and nations and languages” (17:15). Here it means she sways the peoples of the world through her religious/cultural/financial dominance. The phrase alludes to Jer. 51:13, which mentions Babylon dwelling by many waters (the image of fertility or prosperity is now converted into one that highlights dominance and exploitation).
The woman is “sitting on a scarlet beast that was full of blasphemous names and it had seven heads and ten horns” (17:3). This refers back to the beast from the sea/Antichrist described in 13:1. In short, the woman represents the final evil city/way of life that is opposed to God, which seduces nations with promises of luxury and sensual pleasure of every kind.
The phrase “seven mountains” seems to symbolize the city of Rome as seated on the power of the beast, since mountains often represent power and the ancient city was built on seven hills (Osborne, 617). Thus, this may be a picture of the goddess Roma Aeterna (Eternal Rome) legitimizing the violent power of the Roman empire as well as leading the world into idolatry and immorality (as the capital city it was the religious, cultural, and commercial center of the empire). Rome is the basis for much of the imagery: incredible luxury and moral corruption. Moreover, it was notorious for persecuting and killing Christians. However, the great prostitute really symbolizes all self-centered lifestyles throughout history, particularly the final evil city.
Seven Heads/Seven Mountains/Seven Kings (17:9-11)
I think it is best to understand the seven kings as individuals representing seven kingdoms/empires, with the number seven representing the idea of completion; that is, the world kingdoms are complete. However, I think the main point is to reveal the theological reality behind the manifestations (displays) of worldly power in history, namely, satanic evil that culminates in the beast. As for the description of the beast as “an eighth” king, this may be part of the parody of Christ’s resurrection alluding to the fact that Jesus was raised on the eighth day (the first day of the week). In other words, the beast will imitate the resurrection in order to deceive the nations into believing that he is thriving and into worshiping him as god (Osborne, 621). But the theological truth is that he really is still the seven headed chaos monster who has been decisively defeated (five heads fallen) by the Lamb’s death and is headed for destruction.
Ten Horns (17:12)
The ten horns are ten kings that have the characteristics of client kings (Osborne, 621). The background for this comes from Daniel 7:7-8, 20-25 as well as from the Roman practice of appointing client kings over the territories and provinces that they conquered. The Roman emperor was called “king of kings” because he ruled over all these client/vassal kings, but Jesus is revealed as the true “Lord of lords and King of kings” (17:14) (Osborne, 623).
Civil War: Destruction of the Prostitute (17:15-18)
The beast and the ten kings (the client kings) turn upon the prostitute and destroy her. (These most likely are not the same as the “kings of the earth” who mourn her in 18:9-10.) This is in keeping with the self-destructive nature of evil. In the Gospel accounts we find demons seeking to torture and kill the people under their power (Mark 5:1-20; 9:14-29).
Babylon the Great (14:8; 16:19; 17:5; 18:2, 10)
In 17:18 we find out that the woman/prostitute is the great city/Babylon the great. Babylon, Tyre, and Rome provided the basis for the imagery used to describe the final evil city and its downfall. This is a city (community of people) that greatly profits from the final empire of the beast, at least until the ten horns and the beast devour her. It is a way of life (religious, cultural, economic system) opposed to God that thrives as a result of the beast’s power (political/military support). Indeed, the great city seems to legitimize (or control the perception of) the power of the beast. “It may be said that Babylon represents the total culture of the world apart from God” (Alan F. Johnson, 554). Ultimately, Babylon is judged for four things: idolatry, immorality, luxury, and persecuting believers in Jesus (Osborne, 613).
Tyre (Ezekiel 27)
Tyre was an island city known for its prosperous shipping trade or maritime commerce (merchant ships). The prophet Ezekiel records a lament for its demise. Despite its self-exaltation, pride, and great wealth, Tyre was unable to save itself from ruin. John uses this as a type for the fall of Babylon the great/the final evil city in Revelation 18.
Discussion Question:
Assuming the prevailing way of life in our culture has some qualities in common with Babylon the great (e.g., religious pluralism, sensuality, luxury, self-centered materialism, conspicuous consumption, disdain for believers in Jesus), what does it look like to obey the heavenly command to “come out of her, my people” (18:4)? What does it mean to be faithful to Jesus in such a context?
Evil
Three things should be mentioned about the nature of evil. First, evil is the privation (or lack) of good. Although evil is a willful and malevolent reality, it has no validity. The devil has no legitimacy or acceptable place in God’s good creation. Second, evil is chaotic. When it goes full circle, it turns upon itself, and self-destructs. Third, it is in the nature of evil to deceive (Jn 8:44; 1 Tim. 4:1; 2 Cor. 11:3). In sum, evil exists as darkness to light, chaos to order, and as lie to the truth (Nigel Goring Wright, A Theology of the Dark Side, 42).
Lex Talionis (Roman legal principle of the law of retribution) (2:23; 18:6, 20)
The law of retribution is this: “what you do to others God will do to you” (Osborne, 40). “I will repay each of you according to your deeds” (2:23). He allows sin to come full circle and consume itself. (cf. Lam. 3:64; Ps. 28:4; 61:13; 62:12; Prov. 24:12; Isa. 3:11; Jer. 17:10; Hos. 12:2; Mt. 16:27; Rom. 2:6; 14:12; 1 Cor. 3:12-15; 2 Cor. 5:10; 11:15; 2 Tim. 4:14; 1 Pet. 1:17; Rev. 2:23; 11:18; 14:13; 18:6; 20:12-13; 22:12)
Drink the Wine of God’s Wrath (14:10; 17:2, 6; 18:3, 6)
In 14:10 we are given a picture of God enacting the law of retribution. This is God’s wrath: He turns people over to the evil that will consume them (cf. Rom. 1:18-32). In short, God’s judgment is to ensure that the evil people participate in comes full circle. The imagery is of someone drinking undiluted wine so that they fall down drunk never to rise again (Jer. 25:15-18, 27-28). The wages of sin is death (6:23).
In 17:2 and 18:3, 6 we again find this imagery of drinking judgment (the wine of God’s wrath) for participating in the sins of the great prostitute/Babylon the great, which is described as idolatry (spiritual adultery), immorality, self-centered luxurious living, and persecuting the saints (Osborne, 540, 636).
Typology
This refers to the way patterns in the Old Testament are used by the inspired New Testament authors to enable Christians to understand their own situation. A type is “an actual historical event or person that in some ways symbolizes or anticipates a later occurrence; particularly, an Old Testament foreshadowing of a New Testament event” (Millard Erickson).
Unholy Trinity
Great Red Dragon (12:3-17; esp. vv. 3, 9; also 20:2)
The “great red dragon” is “that ancient serpent who is called the devil and Satan, the deceiver of the whole world.”(cf. Gen. 3:1-15; Isa. 27:1). Notice that it is Michael and his angels that fight against the dragon (12:7). In short, Satan (the adversary) is not God’s equal.
Beast Rising Out of the Sea/Antichrist (13:1-10)
This beast is described almost exactly like the dragon/Satan is in 12:3. In other words, the beast is made in the image of Satan. This beast is called the Antichrist because he is diametrically opposed to Jesus and he is a parody of Jesus in at least two significant ways. First, the dragon empowered the beast just as God empowered Jesus. To state it bluntly, he is “the satanic incarnation of idolatrous power” (Alan F. Johnson, 557). And second, the beast seemed to have a mortal wound that was healed, which imitates the resurrection of Jesus and inspires the world to worship and follow him.
Another Beast Rising Out of the Earth/False Prophet (13:11-18)
This second beast is also referred to as the false prophet (16:13; 19:20) and is a parody of the Holy Spirit (the Antispirit). Similar to the Holy Spirit this beast performs miraculous signs; however, unlike the Holy Spirit, which is the Spirit of truth (Jn 14:17), the false prophet works through demonic deception. This is an evil power that is inherently deceptive. Jesus recognized that the devil has been a liar from the beginning (Jn 8:44).
Mark of the Beast
This is a parody of the seal of God (cf. Ex. 28:36-38; Ezek. 9:4; Eph. 1:13; 4:30).
The name on the forehead is mentioned four times for the followers of the beast (13:16; 14:9; 17:5; 20:4) and four times for the people of God (7:3; 9:4; 14:1; 22:4). The mark symbolizes ownership, or spiritual control. A person’s behavior demonstrates who they belong to and serve. Notice that there is no middle ground, no third option: a person either follows God or the beast.
Great Prostitute/Woman Sitting on a Scarlet Beast (17:1-6)
There is an intentional contrast between the great prostitute and the bride of the Lamb (the church): the prostitute is going to her destruction, the bride is going to her wedding reception (19:9).
The great prostitute is seated on “many waters” (17:1), which means she influences many “peoples and multitudes and nations and languages” (17:15). Here it means she sways the peoples of the world through her religious/cultural/financial dominance. The phrase alludes to Jer. 51:13, which mentions Babylon dwelling by many waters (the image of fertility or prosperity is now converted into one that highlights dominance and exploitation).
The woman is “sitting on a scarlet beast that was full of blasphemous names and it had seven heads and ten horns” (17:3). This refers back to the beast from the sea/Antichrist described in 13:1. In short, the woman represents the final evil city/way of life that is opposed to God, which seduces nations with promises of luxury and sensual pleasure of every kind.
The phrase “seven mountains” seems to symbolize the city of Rome as seated on the power of the beast, since mountains often represent power and the ancient city was built on seven hills (Osborne, 617). Thus, this may be a picture of the goddess Roma Aeterna (Eternal Rome) legitimizing the violent power of the Roman empire as well as leading the world into idolatry and immorality (as the capital city it was the religious, cultural, and commercial center of the empire). Rome is the basis for much of the imagery: incredible luxury and moral corruption. Moreover, it was notorious for persecuting and killing Christians. However, the great prostitute really symbolizes all self-centered lifestyles throughout history, particularly the final evil city.
Seven Heads/Seven Mountains/Seven Kings (17:9-11)
I think it is best to understand the seven kings as individuals representing seven kingdoms/empires, with the number seven representing the idea of completion; that is, the world kingdoms are complete. However, I think the main point is to reveal the theological reality behind the manifestations (displays) of worldly power in history, namely, satanic evil that culminates in the beast. As for the description of the beast as “an eighth” king, this may be part of the parody of Christ’s resurrection alluding to the fact that Jesus was raised on the eighth day (the first day of the week). In other words, the beast will imitate the resurrection in order to deceive the nations into believing that he is thriving and into worshiping him as god (Osborne, 621). But the theological truth is that he really is still the seven headed chaos monster who has been decisively defeated (five heads fallen) by the Lamb’s death and is headed for destruction.
Ten Horns (17:12)
The ten horns are ten kings that have the characteristics of client kings (Osborne, 621). The background for this comes from Daniel 7:7-8, 20-25 as well as from the Roman practice of appointing client kings over the territories and provinces that they conquered. The Roman emperor was called “king of kings” because he ruled over all these client/vassal kings, but Jesus is revealed as the true “Lord of lords and King of kings” (17:14) (Osborne, 623).
Civil War: Destruction of the Prostitute (17:15-18)
The beast and the ten kings (the client kings) turn upon the prostitute and destroy her. (These most likely are not the same as the “kings of the earth” who mourn her in 18:9-10.) This is in keeping with the self-destructive nature of evil. In the Gospel accounts we find demons seeking to torture and kill the people under their power (Mark 5:1-20; 9:14-29).
Babylon the Great (14:8; 16:19; 17:5; 18:2, 10)
In 17:18 we find out that the woman/prostitute is the great city/Babylon the great. Babylon, Tyre, and Rome provided the basis for the imagery used to describe the final evil city and its downfall. This is a city (community of people) that greatly profits from the final empire of the beast, at least until the ten horns and the beast devour her. It is a way of life (religious, cultural, economic system) opposed to God that thrives as a result of the beast’s power (political/military support). Indeed, the great city seems to legitimize (or control the perception of) the power of the beast. “It may be said that Babylon represents the total culture of the world apart from God” (Alan F. Johnson, 554). Ultimately, Babylon is judged for four things: idolatry, immorality, luxury, and persecuting believers in Jesus (Osborne, 613).
Tyre (Ezekiel 27)
Tyre was an island city known for its prosperous shipping trade or maritime commerce (merchant ships). The prophet Ezekiel records a lament for its demise. Despite its self-exaltation, pride, and great wealth, Tyre was unable to save itself from ruin. John uses this as a type for the fall of Babylon the great/the final evil city in Revelation 18.
Discussion Question:
Assuming the prevailing way of life in our culture has some qualities in common with Babylon the great (e.g., religious pluralism, sensuality, luxury, self-centered materialism, conspicuous consumption, disdain for believers in Jesus), what does it look like to obey the heavenly command to “come out of her, my people” (18:4)? What does it mean to be faithful to Jesus in such a context?
March 10, 2011
Calendars and Rosters!
Just a reminder that our III Strands AC Calendar for March/April is ready for you! Take yours home from the bulletin board if you haven't had a chance to grab one in the past two weeks.
**Sign up in the classroom if you haven't yet for greeting, too... This is an excellent opportunity for our AC to serve the greater community of SGC. We'd love to keep up our commitment to serve, but we need the hands to shake and open doors ;) Please pick an available Sunday... the kids can be with you--that's even more welcoming!
Also, the Updated class rosters are available in our classroom for everyone to have.
Thanks 3 Strands!
February 27, 2011
Letters to the Churches
Revelation 2:1 – 3:22
Is it possible that these letters, which were to be read and heeded by each church, form a composite for what is needed in the body (any local church) to face and overcome persecution?
Each letter follows a similar pattern
To the angel of the church in . . .
Jesus says . . .
I know . . . often followed by praise
But . . . followed by reproof if applicable
The one who has ears must pay attention to what the Spirit says
An eschatological promise
Recognition
Reproof
Rubric
Reward
Letter to Ephesus:
Recognition Hard work & perseverance don’t tolerate wicked men tested and found false apostles endured hardship have not grown weary hate the Nicolaitans
Reproof You have forsaken your first love
What was their first love? Probably love for one another and for the church. I believe that they have become so good at doctrine and theology that they have forgotten how to love one another. They look at one another first to bring correction and conformity rather than with love, compassion and service.
Rubric = restoration of love
Reward You will eat from the tree of life – remember the garden is guarded so they cannot eat from the tree of life.
Letter to Smyrna
Recognition Jesus knows their affliction and poverty – yet they are rich
Reproof here there is no rebuke.
Rubric = Be faithful to the point of death
Reward The crown of life Those who overcome will not be hurt by the second death
Letter to Church at Pergamum
Recognition They hold fast in a horrible environment (Temple for Imperial Cult)
Reproof Some hold teaching of Balaam & the Nicolaitans
They eat sacrificial meat & commit immorality b/c of bad teaching
Rubric Repent
Reward Manna, new name written on a white stone
Letter to Church at Thyatira
Recognition increased Love, Faith, Service & Perseverance
Reproof Tolerate Jezebel who leads people to immorality & sacrifices to idols
Rubric Repent if you’re involved, b/c the wrath of God is about to descend
If you don’t hold her teachings, Hold Fast
Reward Authority over the nations & the morning star
Letter to the Church at Sardis
Recognition You have a name
Reproof You are dead
Rubric WAKE UP, strengthen what remains, complete what is lacking
Reward Walk with God, be clothed in white, not erase name, Jesus will confess him before the Father and angels.
Letter to Church at Philadelphia
Recognition A little power, Kept God’s Word, Have not Denied Name of Christ
Reproof nothing negative here
Rubric Just Hold Fast – keep living faithfully
Reward You will be pillar in the temple of God, The name of God & God’s city will be written on him, & Christ’s new name
Letter to Church at Laodicea They are materialistic & indistinct from culture
Recognition Nothing to see here
Reproof You are lukewarm = nondescript, You think you have need of nothing, but you are wretched, miserable, poor, blind and naked
Rubric Be zealous & Repent – Invite God into your life and commune with Him
Reward To sit with Christ on His throne
--John Overmyer
Historical Notes on the Seven Churches Addressed in Revelation
To what extent did the churches resemble their local cities and cultures? How does knowledge of the history of each city inform our understanding of each letter in Revelation?
EPHESUS
With a population of over 250,000, Ephesus was one of the four most powerful cities in the Roman Empire. A harbor city at the mouth of the Cayster river, it was the economic center of Asia Minor.
Ephesus was home to the temple of Artemis (Acts 19:23-41). The statue to the goddess Artemis was a meteorite which fell from heaven. The temple was the largest building in the ancient world and one of the seven ancient wonders.
In addition, Ephesus was declared the guardian of the Imperial Cult (which worshipped Roman Emperors as gods) by Emperor Domitian, who was ruling when John wrote Revelation. Apparently many practiced magic as well (Acts 19:19-20). We know that Paul addressed the problem of false teaching at Ephesus (Eph. 4:14, 1 & 2 Timothy).
Due to silt buildup in the harbor, Ephesus lost its status as a trade center and fell into decline over the course of several centuries.
SMYRNA
This was another harbor city located only 35 miles north of Ephesus. It is the only one of the seven cities that has continued to the present day (now known as Izmir). In A.D. 26 it won the right to build a temple to worship Emperor Tiberias, and became a center of the Imperial Cult.
It was home to a sizeable Jewish community known for its hostility to Christians. By the 80s, the Jewish community had “excommunicated” all the Christians and often denounced them to the Roman authorities. Polycarp, the Bishop of Smyrna, was burned alive in 150 A.D. for refusing to worship Caesar during a time of persecution against Christians largely instigated by the Jewish community.
PERGAMUM
The city of Pergamum was located on the plain below a major hilltop fortress. It became a major intellectual center due to its library of over 200,000 volumes. The city was a major religious center, boasting temples to Zeus, Athena, Dionysus and Asklepios, as well as a temple to Augustus erected in A.D. 29 (the first temple dedicated to a living Emperor).
Emperor worship was closely associated with civic loyalty and patriotism. Those who refused to worship the Emperor were not only considered atheists, but also political and cultural subversives.
THYATIRA
Originally a border post and military garrison town, Thyatira was the least prosperous and well known of the seven cities mentioned in Revelation. It was known for its large number of trade guilds that covered any and all types of trade. It was also known for its dyes (Acts 16:12-15). The trade guilds were the center of economic, social and religious life. Each guild had its own god or goddess and the rituals of worship necessary to invoke the favor of the particular deity. Participation in the guilds was not mandatory, but it was a pre-requisite to economic prosperity.
In addition, there were temples to Apollo, Artemis and Sambathe. Emperor worship played a minor part in the religious life of Thyatira.
SARDIS
Founded in 1200 B.C., Sardis was one of the oldest and most glorious cities of Asia. It was a prosperous city and the first to mint gold and silver coins.
Placed at the top of a hill, it was protected on three sides by near vertical cliffs falling 1500 feet to the plain below. The steeply sloping fourth side was heavily guarded and fortified. Through centuries of conflict it only suffered two major defeats. The first in 546 B.C. when a single Persian soldier ascended the cliffs, entered the city and opened the gates. It was such an unexpected and astonishing feat that “capturing Sardis” became a common Greek phrase for “doing the impossible.”
Ironically, the same thing happened again in 214 B.C., when Lagoras and fifteen others scaled the cliffs and opened the gates from within while the defenders protected only the obvious approach to the city.
Sardis was home to a large and wealthy Jewish population, which appears to have been very intertwined with local Greco-Roman culture. Many of the Jews were able to attain Roman citizenship.
PHILADELPHIA
Known as the “gateway to the East,” Philadelphia was a center of trade and agriculture surrounded by rich vineyards. The patron god of the city was Dionysus, the god of wine.
Philadelphia was largely destroyed in an earthquake in 17 A.D. and then rebuilt with significant aid from Rome. In the 80s, out of gratitude to Rome, the city called itself Flavia in honor of the dynastic name of the current emperor. In A.D. 92 Domitian ordered half of the vines around Philadelphia destroyed, leading to significant economic hardship for the city.
LAODICEA
By the first century A.D., Laodicea had become a major banking center. It was also well known for its black wool and was a leading manufacturer of woolen fabrics.
Several thousand Jewish families had been moved to Laodicea by Antiochus III (late 2nd C. B.C.), yet by the time of Revelation they had largely accommodated to the paganism surrounding them.
Interestingly, Laodicea had no local sources of water. An aqueduct brought lukewarm water from Denizli six miles to the south. Ten miles to the west, Colossae was known for its cold springs. Hierapolis, six miles to the north, was home to hot springs known for their healing powers.
--John Overmyer
The Inaugural Vision
Revelation 1:1-20
READ 1:1-8
Verse 1-3 What is the source of this revelation?
God gives it to Jesus, to give to His bond-servants. (Those that have given their lives to Him)
God wants us to know these things. More clearly stated than in other books of the NT, God in His goodness and loving kindness, sends us a message through Christ.
What we will be reading is important, and it comes from God, through Jesus, to us.
It is the revelation about Jesus Christ (at least the way I take it as an objective genetive)
Verses 4 – 9 WHAT YOU MUST REMEMBER AND CLING TO
How is God described in verse 4? Is there anything interesting about the order here?
Who IS, and Who was, and Who is to come – I Am that I Am.
There is a focus on the present tense reality that God is – The reality of God’s presence and all that entails is NOW. We read so much of what God has done in the past, yet when He describes Himself here, He begins with the present. God is present with us NOW – even though it may not seem like it.
Also, He is described as the one “Who is to come.” Stress on the forceful and final entry of God into His creation described here in Revelation.
The Seven Spirits of God?
Let’s look at the description of Christ in Rev. 5:6
Is 11:2 – the LXX (Greek translation of the OT) added one more, godliness, to make seven spirits
Zech 4:1-10 The seven lamps are the seven eyes of the Lord – not by might, not by power, but by my Spirit says the Lord.
Verse 5 Jesus IS: The Faithful Witness – If he says it, believe it
The Firstborn from the Dead
Ruler of the Kings of the Earth – Why is this important?
The One Who Loves Us
The One Who Released Us From Our Sins
He has made us to be: A Kingdom
Priests to God
ALL FOR THE GLORY OF GOD
BEHOLD, HE IS COMING WITH THE CLOUDS, and every eye will see Him, even those who pierced Him; and all the tribes of the earth will mourn over Him. So it is to be.
Alpha and Omega – who is, and was and is to come – the Almighty.
There will be a quiz – a regularly scheduled Pop Test on this material. Monthly, weekly, or even daily. Better know it and believe it.
READ VERSES 9-20
How does John address his readers? They are fellow partakers in what?
Tribulation – Kingdom – Perseverance These three are related and intertwined – they are in essence the same thing.
The TRIBULATION for John and his readers was the same as it is for Christians today:
Possible Exile, Imprisonment, Social Ostracism, Slander, Poverty, Economic Exploitation, Violence, Threat of Judicial Action, etc.
ENDURANCE is the answer.
Seven churches, all located in what is now western Turkey. They are in order as they would have been encountered if taking the road from Patmos. You first hit Ephesus, then go north and make sort of a loop.
The comfort of Christ – all throughout the Bible, when godly people interact with God or angels, the first thing they are told is “Do not be afraid.”
DO NOT BE AFRAID – I AM FOREVERMORE, AND I HAVE THE KEYS OF DEATH AND OF HADES.
Introduction to Revelation
INTRO: Hangman apokaluyij
Now you might not think it’s fair, but it’s relevant. Apocalypse is a word we know in English. It means Revelation.
Reading and understanding the book of Revelation is similar to our game of hangman. Just as the letters in Greek look different, and the pronunciation is a bit different, when we hear it we know what word it is. Reading and understanding this book isn’t impossible. It uses different genres of writing, and relies on imagery that seems strange, but with a little study and interpretive work, we realize it isn’t that strange after all. We can recognize and interpret what it is.
What do we know about the book?
Author: John, the disciple and author of the Gospel and the Epistles bearing his name
Date: mid 90s under the emperor Domitian is best option
Situation: John banished to the isle of Patmos has a heavenly vision
Structure & Genres: Epistle, Apocalyptic and Prophetic
Epistolary Literature or Letters:
The first three chapters, specifically Rev. 1:4 – 3:22 is the only place where the common letter writing form is used. The language, setting and message clearly set it apart as different from the remainder of the book.
Apocalyptic Literature:
flourished from 200 BC to 100 AD
It was a form of writing that was recognized and understood by the people of the first century.
Common to apocalyptic literature are wild visions and cataclysmic events. They are used to paint the picture that this present world isn’t as stable and permanent as we’d like to think. A temporary world is a good thing if you are suffering or under persecution. The cataclysmic events aren’t predictors of actual happenings, but pictures that emphasize the fleeting nature of our present reality. God can change the physical world in any number of ways physically. How much more can He determine and control our lives here and in the world to come.
"Apocalyptic entails the revelatory communication of heavenly secrets by an otherworldly being to a seer who presents the visions in a narrative framework; the visions guide readers into a transcendent reality that takes precedence over the current situation and encourages readers to persevere in the midst of their trials. The visions reverse normal experience by making the heavenly mysteries the real world and depicting the present crisis as a temporary, illusory situation. This is achieved via God’s transforming the world for the faithful."
Osborn pg. 12
What other books of the Bible contain apocalyptic literature?
Isaiah 24-27, Ezek. 37-39, Zechariah and Daniel
Prophetic Literature:
Much of revelation is prophetic. While apocalyptic literature is figurative, prophecy is usually more literal – it presents a vision of the future.
Prophecy is sometimes quite clear and easy to distinguish. Often the apocalyptic imagery overlaps the prophetic, or it is difficult to place what is literary imagery and what is a picture of the future.
But clearly portions of the book are prophetic words spoken directly to John, and prophetic visions shown to John.
Setting
Imperial cult plays a large role. Caesar worship was growing and had become rather developed in Asia. The first 3 cities to have a temple to worship Caesar were Pergamum 29ad, Smyrna in AD 21 and later Ephesus.
There was persecution from Jews – Christians were accused of being heretics that taught falsely about Yahweh. They were also pointed out to Roman authorities as not being exempt, as the Jews were, from Caesar worship.
Economic and Social pressure to participate in Roman life. Trade guilds all had pagan rituals and cultic feasts honoring the guild’s patron deities. Participation wasn't mandatory– but it was a requirement if you wanted to make a decent living.
Rome was the great imperial power. Life the Roman way was the road to acceptance, prosperity and conformity. Being at odds with the overriding cultural, religious and economic trend of Rome was to court poverty, ostracism, and at times direct legal and social persecution.
Revelation demonstrates that there is another reality that is more real, more enduring, and worth the persecution for those who remain faithful to God.
Themes
Perseverance & Martyrdom – remaining faithful to the end, knowing that it is better to die in this world and gain the next, than to compromise now and lose the glory of heaven.
Economic Pressure – follow the money, follow the power. How are they described and how do they end up?
Power – who has it? How is it acquired? Whose power is ultimate?
Theological & Interpretive Perspective
There are four main interpretive perspectives:
Historicist = Revelation is the story of unfolding history from the time it was written until the end. The seven churches represent seven periods, or eras in human life. Those who hold this view look at the Catholic Church as the problem. The pope is the anti-christ, etc. The view is not widely held, as it is constantly morphing and really only applies to Europeans.
Preterist = Rev. is a historical book describing apocalyptically the destruction of the temple in Jerusalem in AD 70. It is matched with Jesus’ discourse in Matt. 24. Rome was bad, and Rome will be destroyed. Some say the last 2 chapters are future, as we still await a final cosmic victory over evil.
Proponents of this view generally take an Amillennial position, saying that we are living in the millennial kingdom, and Christ is reigning in the hearts of believers.
Idealist = This view spiritualizes the message, making it applicable to anyone, in anytime. Every Christian lives in an age dominated by an Evil Empire that is hostile to Christians and the Gospel. In John’s day it was Rome. In our day it might be the materialistic and immoral pressure of Madison Avenue, or the media, or even imperialistic governments.
Popular among more liberal Christians.
Futurist = Rev. describes future events and outcomes. It is prophetic in nature and people await the fulfillment.
Proponents of this view would be predominantly theologically Dispensational.
Think “Left Behind” series. Rapture and Tribulation.
We will be taking an Idealist/Futurist view. The book certainly paints a picture of the future, but it also speaks directly to our choices and lifestyles today.
“the book is not just a casebook for identifying future events, but more a theological workbook addressing the church in the present through the prophecies of the future.”
Osborn pg. 12
So as you read Revelation, and as we study it, we will be looking at how we today are positioned to resist evil, and to persevere rather than compromise our faith. Certainly there is a prophetic message that describes what will one day occur – in light of that ending, how will we live today.
Whoever reads and hears the words of this book, and lives by them, will be blessed. Let’s take God at His word and seek His blessing through knowing this book and applying it to our lives.
--John Overmyer
Subscribe to:
Posts (Atom)