C-Grade Religion

For I desire goodness, and not sacrifice; and the knowledge of God more than burnt-offerings (Hosea 6:6).

In school we always had that one class: it featured a subject in which we had little interest, which we perhaps did not understand well, and/or we just did not get into for some reason or another. In that class we would do just enough work to get a passing grade; we would be content with a C as long as we could get out of that course or subject and never have to worry about it again.

This same attitude unfortunately proves pervasive in the world. In so many realms of life people seem more than content to do the least amount possible, to just scrape by, to do just enough to maintain competency or effectiveness but no more. We can consider such things as reflecting C-grade effort: people doing what they do in order to satisfy a requirement, to fulfill a demand, or placate a superior so they can go and do whatever they really want or at least get others off their back.

A C-grade mentality seems to define most of human religion throughout time. It was certainly manifest in Israel. YHWH, through the prophet Hosea, spoke of how He wished to heal His people Israel (Hosea 5:13-6:3). Israel’s and Judah’s love for YHWH was ephemeral, enduring for a moment and then fading away (Hosea 6:4). YHWH wanted goodness, not sacrifice; knowledge of God more than burnt offerings (Hosea 6:6).

The sacrificial cult in Israel proved a magnet for C-grade religion. Israel understood it needed to offer the sacrifices YHWH expected and to observe the festivals He set forth, and they did so. They were then satisfied: they had done their duty. They performed the bare minimum. YHWH should be content; He should leave them alone to do their thing; He should be there for them when they needed Him.

C-grade religion remains extremely popular to this day. People recognize their need for some religion in life, and so they seek opportunities to satisfy the bare minimum necessary to maintain standing before God. The assembly and its acts prove a magnet for C-grade religion. Not a few believe that as long as they assemble on Sunday morning and perform the five acts, all is well. They have done their duty. They performed the bare minimum. God should be content; He should leave them alone to do their thing; He should be there for them when they need Him.

Hosea displayed the fundamental problem with C-grade religion in Hosea 6:6: it treats YHWH like the pagan gods and thereby fundamentally rejects His true nature and purpose. Israel in Hosea’s day was thoroughly paganized; on account of this YHWH was about to bring the Assyrians upon them in judgment (Hosea 4:1-7:16). They believed YHWH was the God of Israel; they also believed that other gods were the gods of the nations, Baal deserved service, and so forth (cf. Hosea 1:2-3:5). People in the ancient Near Eastern and Classical worlds were not expected to love their gods or pattern their lives after them. The gods were supernatural beings who could be benevolent or malevolent; they were to be placated, satisfied, or appealed to, not emulated or necessarily loved. Pagans were content to offer sacrifices to their gods to placate them so they would be left alone to live their lives; if they experienced some distress they expected to be able to provide an extra sacrifice and appeal to cajole the relevant god into helping them. To love any god, or to expect any of the gods to love you, would be a bridge too far.

Yet YHWH expected to have a far different relationship with Israel. YHWH loved Israel and had entered into an exclusive covenant with her (cf. Hosea 1:1-3:5). YHWH set forth instruction to lead Israel in the right way; Israel was to know her God and manifest His character. Such is why YHWH would rather have had mercy and knowledge of Him over sacrifices and burnt offerings: if Israelites really knew who YHWH was, and acted like Him, they would demonstrate the strength of their covenant relationship. To believe that requisite sacrifices were enough to placate YHWH demonstrated a complete lack of real understanding about YHWH and His desires for Israel; Israel acted as if she wanted to go her own way and have YHWH leave her alone (cf. Hosea 6:7-7:16). YHWH would allow Israel to do so; once YHWH left Israel alone, she could not withstand her enemies, and was overcome.

C-grade religion remains fundamentally pagan in nature. C-grade religion presumes that God is to be placated and satisfied by doing certain things, and so a person should do the bare minimum so God will leave him or her alone to do their thing. C-grade religion really is worldliness masquerading as piety: a person recognizes they have spiritual problems, some kind of spiritual wound, and may sincerely want to do something about it, but they are not willing to fully repent and be conformed to the standards of holiness and righteousness. They want to do just enough to get by and no more. They do not really want to leave the world and its desires; they want to find a way to remain as they are but not feel spiritual guilt or pain.

C-grade religion is a fool’s errand, ignorant of the nature of God and His purposes accomplished in Jesus. God does not desire our assembling and service to be placated; God wants us to know Him and be like Him. God sent His Son, the express image of His character, so we could know who He is and what He is like (John 1:1, 14, 18, 14:6). God loves us and desires for us to love Him (John 3:16, 1 John 4:7-21): we have been separated from God by our sin, corrupted in nature, and God wants us to be reconciled to Him so we can learn to be like Him and thus be one with God as God is one within Himself (John 17:20-23, Romans 5:6-21).

If we have truly come to know God as made known in Jesus, we will have no tolerance for C-grade religion. The God Who Is cannot be merely placated and satisfied so as to give people space to go their own way; the God Who Is manifests unity in relationship and desires to have humans made in His image reconciled back to Him in relationship. To know God in Christ is to recognize the imperative of being holy as God is holy, to love God and others as God has loved us (1 Peter 1:13-22). To know God in Christ is to die to self, to be crucified with Christ, so we can turn away from the futile ways of the world and find life indeed in Jesus (Galatians 2:20, Philippians 3:7-14).

Pagans practiced C-grade religion and were condemned (Romans 1:18-32). Israelites practiced C-grade religion, proved to be as pagans, and suffered the fate of pagans (Hosea 6:6ff). C-grade religion remains pagan to this day; it may be tempting, but its end is death. If we wish to find salvation and wholeness we will have to die to self and live to God; we will have to turn aside from the world and our vain imagination and conform to the image of Christ. We will have to know who God is as manifest in Christ and embody His character. Let us find eternal life in Jesus and conform to His image so we may share in relational unity with God!

Ethan R. Longhenry

Refuge

I love thee, O YHWH, my strength.
YHWH is my rock, and my fortress, and my deliverer / My God, my rock, in whom I will take refuge / My shield, and the horn of my salvation, my high tower.
I will call upon YHWH, who is worthy to be praised / So shall I be saved from mine enemies (Psalm 18:1-3).

It is easy to feel that repetition of themes can be boring. Why say the same thing over and over again in slightly different ways? Nevertheless, there is wisdom in setting aside such a question so as to get to the heart of the matter: why would it be necessary to emphasize a given theme over and over again? Perhaps we have much to learn from it.

The Psalms are saturated with primary themes. YHWH is our Creator; YHWH shows covenant loyalty (Hebrew hesed, translated “steadfast love” and “lovingkindness”) to Israel; and, as in Psalm 18:1-3, YHWH is Israel’s refuge, worthy of praise, Deliverer from enemies. These premises are brought up time and time again in song after song, prayer after prayer.

They do not represent repetition for repetition’s sake. Instead, the Psalmist never wants these themes to depart from our subconscious. In their constant repetition we begin to recognize that YHWH is our Creator, shows covenant loyalty, and should serve as our refuge almost reflexively. In that repetition these themes reform and re-shape our thoughts, our perspectives, and thus our feelings and actions, as God had intended from the beginning.

The superscription of Psalm 18 declares how David wrote it after God delivered him from his enemies, including Saul. It would be easy for David to have despaired of his life in 1 Samuel 19:1-26:25: Saul pursued him viciously, and he still had to deal with Israel’s historic enemies, not least the Philistines. David would eventually seemingly go over to the Philistines, took refuge in Ziklag, and appeared to be a model vassal while in reality destroying Israelite enemies who were Philistine allies (1 Samuel 27:1-30:31). According to human logic and worldly standards the situation was dire and nearly impossible. If David would have trusted in his own strength all would have been lost.

Yet, as he proclaimed in Psalm 18:1-3, he did not trust in himself, nor his arms, nor his men, but in YHWH. He loved YHWH (Psalm 18:1). YHWH was his rock, fortress, deliverer, refuge, shield, horn of salvation, and high tower, all potent metaphors for permanence, strength, and defense (Psalm 18:2). David will call upon YHWH and put his trust in Him; YHWH is worthy of praise; only in YHWH will David find rescue from his enemies around him (Psalm 18:3). David would continue on praising God for his rescue and deliverance (Psalm 18:4-49). David was not at all confused about the means by which he succeeded and prospered despite all odds. It was not about him; YHWH rescued him and delivered him. Therefore, David would continually call on YHWH for aid and refuge.

Throughout its history Israel would be tempted to look for strength and refuge in other places. At times they would trust their armed forces; at times they trusted in neighboring allies. Their armed forces would fail and their allies would disappoint; they would go into exile, sometimes with their allies, sometimes with their allies suffering humiliation soon afterward. Israel would pay a terrible price to continually re-learn the lesson David absorbed and to which he gave voice in Psalm 18:1-3.

Yet in distress and trial, and especially under foreign oppression, Israel did seek refuge in YHWH. His rescue and deliverance was not always dramatic or instantaneous, but somehow the Jewish people persevered despite existential crises in the days of the Persians and Macedonians.

We Christians are no less tempted than Israel to look for strength and refuge in other places than in God. We are tempted to look to government or political figures or culture; we are tempted to rely on the prosperity we have gained; we are tempted to follow in our own paths and fulfill what we imagine to be our individual destinies. We are tempted to look at God the way people in culture often do, as the last minute emergency 911, the One to whom we turn after we have exhausted every other avenue.

Sometimes these places of strength and refuge seem to hold up. Yet we should not be deceived; none of them can save or rescue. The government, political figures, and culture will fail and perhaps even turn on us. All of our prosperity can be wiped out by terrible circumstances. We can persevere in our own strength for a time, but it will fail us as well. If these things are our strength and refuge we will grow cynical, despondent, and distressed, for according to human logic and worldly wisdom their chances of providing resounding success are slim to none. We will be afraid, exposed, and we will find only profound disappointment.

We do well to learn David’s lessons before circumstances force them upon us as they did Israel. No army or government will be able to provide refuge and to be a strong tower as YHWH is. No ideology or worldview can be a horn of salvation as YHWH is. No earthly prosperity or self-help philosophy will be able to serve as our shield as YHWH does. To build upon any of these is to build on sand; we do well to seek the Rock. We must love YHWH. We must find our strength and refuge in Him, for His purposes alone will endure for eternity.

It may take many repetitions and constant meditation, but we must absorb the lesson of Psalm 18:1-3 in a profound and deep way. Only YHWH can be our Rock, shield, and refuge. All others will fail and disappoint. Only in YHWH can we find joy and hope, for only YHWH can rescue and deliver. May we call upon YHWH who is worthy to be praised, and through His Son Jesus Christ be rescued and delivered from sin and death!

Ethan R. Longhenry

Discomfited Theology

And Naaman said, “If not, yet, I pray thee, let there be given to thy servant two mules’ burden of earth; for thy servant will henceforth offer neither burnt-offering nor sacrifice unto other gods, but unto YHWH. In this thing YHWH pardon thy servant: when my master goeth into the house of Rimmon to worship there, and he leaneth on my hand, and I bow myself in the house of Rimmon, when I bow myself in the house of Rimmon, YHWH pardon thy servant in this thing.”
And he said unto him, “Go in peace.”
So he departed from him a little way (2 Kings 5:17-19).

Biblical narratives discomfit easy, comfortable theology.

2 Kings 5:1-19 relates the story of the cleansing of Naaman the Aramean. The Arameans are “frenemies” of the northern Kingdom of Israel, often forming an alliance when threatened by Assyria to the north or if they want to take advantage of Judah to the south (cf. Isaiah 7:1-7), but more often an enemy, more likely to overcome the Israelites than to be defeated by them (e.g. 2 Kings 8:11-15, 10:32-33). Naaman was a distinguished and honorable captain of the Aramean army; YHWH had given him victory, perhaps even over Israel; yet he was a leper (2 Kings 5:1). A captured Israelite servant girl informed Naaman’s wife about the prophet in Samaria who could heal Naaman’s leprosy (2 Kings 5:2-4); Naaman was dispatched to Israel, eventually was sent to Elisha the man of God, and Naaman was healed of his leprosy by dipping seven times in the Jordan River (2 Kings 5:5-14). Naaman recognized that there was no god but the God of Israel; he wished to receive Israelite earth which he could ostensibly take back to his residence, and build upon it an altar so as to offer sacrifice to YHWH (2 Kings 5:15-17). Naaman then asked Elisha for pardon in one matter: when he goes into the house of Rimmon, the idol god of Aram, with his master the king of Aram, and prostrates himself there, he wished to be pardoned for doing so (2 Kings 5:18). Elisha told him to “go in peace”; he departed with the earth he requested (2 Kings 5:19).

Yet wait a moment! Did not YHWH tell Israel to put no other gods before Him, to prostrate before them and to serve them (Exodus 20:3-5)? Should Naaman not bring his sacrifices and offerings down to Jerusalem to the place where YHWH made His name to dwell (Deuteronomy 12:11)? If Naaman is so aware that there is no God but the God of Israel, should he not take that stand in Aram?

God’s working tends to be more complicated than we would like to admit. Yes, YHWH commanded Israel not to put other gods before Him; Israel and Judah would be cast into exile for not abiding by this commandment (2 Kings 17:7-23, 2 Chronicles 36:15-16). Yes, YHWH commanded that Israelites should bring their sacrifices to Jerusalem. But Naaman is not an Israelite; even while leprous and thus unclean, YHWH gave him victory, according to the author of 2 Kings. YHWH may well have given Naaman victory over Israel itself! If nothing else, YHWH allowed Naaman to advance in the Aramean army; it may be well be that YHWH elevated Naaman to his position because of his character, to provide him the opportunity not only for cleansing, but more importantly, to come to an understanding of His unique power in the universe.

In a similar way we can understand Naaman’s request for pardon. He is an Aramean, not an Israelite; in his station he is expected to show at least the pretense of honoring the god of Aram. We do well to note just how extraordinary this situation proves to be: while Israelites are falling over themselves to serve the Baals, this Aramean comes to the understanding that Israel should have maintained for 600 years! He may prostrate before and serve Rimmon in pretense, but Israel may be serving him substantively!

Naaman, a Gentile, wished to serve YHWH, God of Israel, as the only God; he wanted earth and to offer sacrifice to YHWH; he had to put on a pretense of serving Rimmon to satisfy his master. Whatever we may wish to think about these matters, Elisha, the prophet, the man of God, told him to “go in peace.” If Elisha, a mighty prophet of God, commends and pardons Naaman in this way, who are we to disagree? When Jesus, our Lord and Savior, commends Naaman (Luke 4:27), who are we to condemn?

What are we to make of Naaman’s faith and pardon? Some, wishing to defend their construct of theology at all costs, wish to cast aspersions on the narrative and any consequences that may be drawn from it. Others, looking to overthrow constructs at all costs, make much of such narratives and draw many consequences from it. Neither is a wise way forward. Naaman is extraordinary in every sense of the term; what God may allow for him in his situation is not what is expected out of the people of God who received Torah and will be held liable to it. Nevertheless, God is extraordinary, and does extraordinary things, and it is not for us His creation to force Him into tight theological boxes of our convenience. Any god that fits into a box is not the Creator God; what we know of Him is thanks to His revelation to us regarding Himself (Hebrews 1:1-3). We can be sure that there is far more that is true about Him than He has or could reveal to us (Isaiah 55:8-9). What seems contradictory to us in our perspective may not be at all from a higher perspective. God understands what He is doing; we are invited to get a glimpse into some of His work, but must never pretend that what He has revealed provides a fully comprehensible and accurate view of things.

Our basic impulse, as humans, is to know; once we know, then we can trust. With God we must trust in order to know; He has proven faithful, and we are to put our trust in Him so that we can have true wisdom and insight (Job 28:28, Psalm 111:10, Proverbs 9:10, 15:33). Every so often we will get a glimpse of something that does not seem right or that fits existing categories. In those moments, will we despair in our discomfited theology, or will we be spurred on to greater trust in our great and magnificent God who is above all else?

Ethan R. Longhenry

Singing in a Strange Land

For there they that led us captive required of us songs / and they that wasted us required of us mirth / “Sing us one of the songs of Zion.”
How shall we sing YHWH’s song in a strange land? (Psalm 137:3-4)

The agony is palpable.

The historical books of the Bible tell us the story of the people of God, and generally do so in a rather straightforward fashion. So it is in 2 Kings 25:21, tersely declaring that Judah was exiled out of its land. The shock, the agony, the horror, and the astonishment of the events surrounding the destruction of Jerusalem and its Temple and the exile of its people would find its voice elsewhere in Scripture. Few places prove as compelling as Psalm 137:1-6.

The Psalter communicated much simply by placing Psalm 137 in its current location. Psalms 120-134 are the “songs of ascent,” which we believe were sung as pilgrims would ascend the hill country of Judah to approach Jerusalem and Zion, where YHWH made His name to dwell. Psalm 135 praises YHWH as Creator, the God of Israel who destroyed their enemies, and the One True God, no dumb and mute idol. Psalm 136 is the grand call and response powerfully affirming YHWH as the Creator God of Israel, who has done great things, who delivered Israel from his adversaries, and who continues to provide, for His covenant loyalty/lovingkindness (Hebrew hesed) endures forever.

But then Israel sat by the waters of Babylon, and cried when they remembered Zion (Psalm 137:1). They hung up their musical instruments upon the willows (Psalm 137:2). The victorious Babylonians, pagans vaunting over their defeat of the people of YHWH, demand to hear the songs of Zion (Psalm 137:3). The Psalmist’s question rang out: how could they sing YHWH’s song in a strange, alien, foreign, and pagan land (Psalm 137:4)? The Psalmist would go on to resolve to never forget Jerusalem; he would rather forget his skill and never speak a word again before he would forget Jerusalem or enjoy anything above it (Psalm 137:5-6).

Ferdinand Olivier 001

We can barely begin to imagine the trauma of exile for those in Israel. Everything they knew and believed about themselves had literally been dashed to pieces in front of their eyes. They watched as thousands of their fellow Israelites, fellow people of God, died from famine, plague, and sword. They watched as the pagans ransacked the holy places of YHWH, whom they had believed to have been the God of Israel, who maintained covenant loyalty, and who overcame Israel’s adversaries. They were led to a distant land as the spoils of war, a land of strange tongues and stranger customs. Nothing could ever be the same again. Who would they become? What happened to YHWH’s promise? How had He let this happen to His people? How could they sing the songs of ascent to Zion when no such ascent proved possible? How could they sing YHWH’s song in a foreign land?

Without a doubt exile began as an extremely disorienting experience for Israel. Many would apostatize, believing the lie that might makes right, buying into the Babylonian propaganda. Yet for many the exile would prove the catalyst unto greater faithfulness; YHWH really was not only the God of Israel but the One True God, the God of heaven. He judged His people on account of their continual rejection of His purposes; Israel deserved far worse than it actually received. YHWH would again visit His people and bring them out of exile; He would again choose Jerusalem and Zion; Israel would again sing YHWH’s song in His land (Isaiah 40:1-5, Zechariah 2:10-12).

When Cyrus overthrew the Babylonian monarchy and took over the empire, Israel was allowed to return to its land (Ezra 1:1-4). And yet the exile was not fully over; Israel was still captive to foreign powers. Their long exile would only find its satisfaction in Jesus of Nazareth, YHWH in the flesh, having returned to His people, defeating sin and death through His death and resurrection, in His ascension establishing a dominion which would have no end (Daniel 7:13-14, John 2:14-22, Acts 2:36). Israel, and all mankind, received access to God through Jesus, and could become a citizen of the Kingdom of Heaven, with all the rights and privileges thereof (Ephesians 2:1-18, Philippians 3:20).

Yet before the people of God can inherit the Kingdom of Heaven, they must also experience exile. As Christians we live as exiles and sojourners in this world (1 Peter 1:1, 2:11); we live in its midst, ought to pray for peace and the salvation of all men, and do what is honorable among all, but we cannot love this world, cannot be friends with it, and cannot live according to its customs (Romans 12:1-2, 17, 1 Timothy 2:1-4, James 4:3-5, 1 John 2:15-17). We will be thought strange and consider the ideas and customs around us as strange (1 Peter 4:3-4); no matter how much we may look for a home and security, we will not find it here.

As with Israel, so with us: exile begins as a very disorienting experience. We also are tempted to apostatize, to believe the lie that might makes right, to buy into the propaganda of our nation and our cultural ideology (Romans 12:2). But our exile is designed to prove the catalyst for greater faithfulness, to prove the genuineness of our faith (1 Peter 1:1, 6-7). It is through the crucible of exile that we learn that God is the One True God, who has made Himself known through His Son, and that the only hope of the world is the resurrection of Jesus from the dead. It is through the crucible of exile that we come to understand that the world is out for its own, does not glorify what God would have glorified, and that whatever we have experienced is far less worse than what we have deserved. It is through the crucible of exile that we learn to anchor ourselves in our great confidence and hope that Jesus will return again to gather His people to Him, that we will rise and forever be with the Lord, and dwell in His presence in the resurrection forever (1 Thessalonians 4:13-17, Revelation 21:1-22:6).

It does seem difficult to sing YHWH’s song in a foreign land. Yet we must remember that God has already obtained the victory through our Lord Jesus Christ, and we will prove more than conquerors if we remain faithful to Him (Romans 8:37, 1 Corinthians 15:54-58). The day is coming on which we will sing a new song and the song of Moses and the Lamb before the throne (Revelation 5:9-10, 15:3-4); until then, we do well to sing the songs of Zion even in a strange land, glorifying God for what He has accomplished for us through Jesus Christ the Lord!

Ethan R. Longhenry

God Will Provide

And Abraham said, “God will provide himself the lamb for a burnt-offering, my son.”
So they went both of them together (Genesis 22:8).

How do you answer the impossible question in the midst of a most incomprehensible mission?

Abraham had served God faithfully for many years ever since God called him out of Ur and Haran. God had made many promises to Abraham, and so far had proven faithful: Abraham was blessed, wealthy, and miraculously had a son in his old age (Genesis 12:1-21:34). And then, when his son Isaac had grown up some and he was well over 100 years old, God gave him a command which seemingly came out of nowhere and entirely out of character: God told Abraham to take his son, his only son, the one whom he loved, Isaac, and to offer him as a burnt offering on Mount Moriah (Genesis 22:1-4).

We can only imagine what was going through Abraham’s mind during that journey. What was God doing? Can I do this? What will Sarah do to me? What will become of God’s promise? And then, as they are going up the mountain, Isaac asks the question. They have everything they need for a sacrifice except the sacrificial victim. Where was the lamb for the burnt offering (Genesis 22:7)?

Abraham og Isak
What would Abraham say? He spoke honestly but not explicitly. He said that God would provide himself the lamb for the burnt offering (Genesis 22:8).

But what did Abraham mean by that statement? For generations people have speculated about how Abraham viewed what was going to take place on Mount Moriah. It is entirely possible that Abraham expected what actually took place, perceiving that God was just testing him and would not actually have him put Isaac to death, and would provide an animal for an offering (Genesis 22:9-14). The Hebrew author understands Abraham’s declaration to his servants as confidence in the resurrection: he was convinced that he and the boy would come back down the mountain even if he had been offered, and the Hebrew author sees the sparing of Isaac as a type of resurrection (Hebrews 11:17-19; Genesis 22:5). Abraham never doubted that Isaac was a gift from God; he could easily have considered Isaac to be the “lamb” for the burnt-offering. Such truly displays Abraham’s faith in God: he recognizes that God gives, and God can take away, and he should still live in subjection to God’s purposes.

In the end Isaac is not killed; God provided a ram, caught in a thicket, and Abraham sacrificed it (Genesis 22:9-13). The Genesis author makes it known that to his day it is said that on the mountain of YHWH it will be provided (Genesis 22:14).

Ultimately, however, Abraham was quite prophetic in his declaration, more than he likely knew. Two thousand years later, on that same mountain (cf. 2 Chronicles 3:1), it would again be provided.

On the morrow [John the Baptist] seeth Jesus coming unto him, and saith, “Behold, the Lamb of God, that taketh away the sin of the world!” (John 1:29)

Jesus of Nazareth, born a descendant of Abraham, would be Abraham’s promised Seed through whom God would bless all the nations of the earth (Genesis 22:18, Galatians 3:8-18). He would be betrayed, tried, and crucified on a cross in Jerusalem, even though He had done nothing wrong, and no deceit was found in His mouth. His terrible and horrendous death would be explained by His closest associates as the sacrifice for sin, His holy life paying the ransom for those enslaved by sin and death (Acts 3:13-26, 1 Peter 2:18-25). Such was not an accident; it took place according to the determined counsel and foreknowledge of God the Father (Acts 2:23). Through Jesus God did for us what we could not do: atone for our sin (Romans 5:6-11, 8:1-5, Ephesians 2:1-18).

Thus Abraham was very right: God would provide Himself the lamb for an offering. That Lamb would come to earth two thousand years later and die on that very mountain for all sin, including those of Abraham and Isaac. God did indeed provide the Lamb for Himself; the demands of justice were met, but love, grace, and mercy have triumphed.

In this way we may get a glimpse of exactly what God was doing when He tested Abraham. Abraham, trusting in God, proved willing to go up the mountain and offer his son. On account of that faith, God promised that through his seed all nations of the earth would be blessed. By Abraham’s own words God would accomplish it: God provided Himself the Lamb, His Son, His only Son, the One whom He loved, Jesus, and Jesus willingly offered Himself as the Lamb of God for the sin of the world so Abraham, Isaac, and all those who share in Abraham’s faith would receive the forgiveness of their sins.

And so it is that on the mountain of YHWH it was provided for all of us to receive the forgiveness of our sins. May we ever thank and praise God that He provided Himself the Lamb for an offering so we can be forgiven of sin and reconciled back to God and serve Him in Christ!

Ethan R. Longhenry

Denying the Resurrection

So they took the money, and did as they were taught: and this saying was spread abroad among the Jews, and continueth until this day (Matthew 28:15).

Stories attempting to deny the truth often take much more faith to believe in than the truth itself.

As Jesus arose from the dead, the Roman guard had trembled and became as dead men (Matthew 28:4); they later report to the Temple authorities the things which had taken place (Matthew 28:11). The chief priests had no desire to believe them; their power and influence were centered on the Temple, and as good Sadducees, they denied even the potential of the dead to be raised (Matthew 22:23). They did not disbelieve the Roman guard, but instead attempted to suppress the evidence, giving them financial incentives to claim that the disciples came and stole the body while the guard slept (Matthew 28:12-14). Thus they did so; Matthew inserts himself into the narrative to declare that this story had circulated among the Jews for years after, even unto the time he was writing his Gospel (Matthew 28:15).

Giotto di Bondone - No. 37 Scenes from the Life of Christ - 21. Resurrection (detail) - WGA09225

Such is the way it has gone ever since among those who would deny Jesus’ resurrection from the dead. For generations many maintain great disincentives from maintaining confidence in Jesus’ resurrection from the dead. If Jesus is risen, as Peter would make it clear in Acts 2:14-36, then Jesus is Lord and Christ, the King. If Jesus is King, then Caesar is not as powerful as he would imagine himself to be. If Jesus is King, and His people represent the temple of the living God (1 Corinthians 3:16-18, 6:19-20), then the Temple in Jerusalem has but a short time left, and its authorities are soon to be obsolete. If Jesus is the Christ, the hope of Israel, then His teachings must be true, and all must submit to Him, and not heed the Pharisees, scribes, and other professed teachers of the Law (Matthew 5:17-20). If Jesus is the risen Lord, the one like a Son of Man who received an eternal Kingdom (Daniel 7:13-14, Revelation 1:12-18), then He will bring to nothing the kingdoms of this world, and He is the true and full revelation of the One True God, a light in the darkness to those who persist in idolatry (Colossians 2:9, Hebrews 1:1-3). Those who benefit from the philosophies of men, idolatry, who exercise authority in governments, and who receive honor and respect as teachers, religious or otherwise, have much to lose and little to gain from the truth of Jesus’ resurrection from the dead.

Throughout time some have maintained their integrity, have conceded their error, and submitted themselves to Jesus as the Risen Lord. We praise God for such good and honest hearts. Unfortunately, far too many have responded to the good news of the resurrection of Jesus like the chief priests did. They have found it easier to make up stories which deny the resurrection, no matter how fanciful or incredible, so that they can persist in living as they had formerly.

Some have claimed that Jesus did not truly die, but only fainted on the cross. They would have us believe that the Romans were not as effective as we might have imagined they were at executing people; that He was pierced in His side but made no movement or provided no indication of life (John 19:33-37); that He was wrapped in linen with many pounds of spices and aloes and remained merely unconscious (John 19:38-40); and then, after all that, to “awake” on the third day in full strength, roll the rock away, and fend off or cause great fear to come upon a whole Roman guard (Matthew 28:1-4). A truly incredible story! It takes far more faith to believe this than to accept the resurrection of the dead.

Some have claimed that the Apostles and others suffered from a mass hallucination. It strains credibility to suggest that more than five hundred people would suffer the same hallucination at the same time (cf. 1 Corinthians 15:3-8). Beyond this, those who claim to see things in hallucinations persist in them, and yet the Apostles and their associates claimed to see Jesus in the resurrection only over a forty day period, and then no longer (Acts 1:3). Claims of hallucinations cannot make sense of the story as written.

Yet perhaps the most commonly held view is the story circulated by the Roman guards and among the Jews in Matthew 28:13-15: the disciples stole the body of Jesus away while the Roman guard slept. First of all, the Roman army was nothing if not disciplined. Far less serious infractions than sleeping on the job led to decimation; if it were not for the chief priests’ intervention, this entire guard would have no doubt been executed (cf. Acts 12:18-19). The Roman guard would not have been sleeping, and they certainly would not have stayed awake had the disciples come, rolled the rock away, and took the body of Jesus!

Nevertheless, for the sake of argument, let us carry out this “story” to its end. Why would the disciples have taken the body? They would have wanted to do so in order to claim that Jesus was risen from the dead. According to the modern point of view, the death of Jesus would have led these disciples to some kind of religious experience or enlightenment so as to begin to claim that Jesus is actually Lord in heaven, that through their own study and observations they were able to re-tell the story of Israel and its hope in the Messiah along the lines of Jesus the crucified but risen Messiah, and this all on their own.

Such is a fabulous tale, and again takes far more faith than to accept the Gospels as written! Who among the disciples expected Jesus to rise again? They did not understand what Jesus meant when He had told them so beforehand (Matthew 16:21-23, 20:17-28). Simon Peter claimed to be ready to die with and for Jesus, ready to establish the Kingdom on earth, and struck a slave to that end (Matthew 26:30-35, 51-54). The disciples scattered when Jesus was arrested (Matthew 26:56); they even doubted when they saw Jesus in the resurrection (Matthew 28:17). Beyond all this it was apparent to everyone that the Apostles, particularly Peter and John, were “unlearned” and “ignorant” men from Galilee (Acts 2:7, 4:13): are these the men who on their own will devise a most compelling and novel re-imagination of God’s purposes of His Messiah?

The greatest testimony to the resurrection of Jesus of Nazareth is His disciples. Before the resurrection they are everything you would expect from proud but uneducated Galilean Jews, fervent in zeal, expecting the Christ to come, defeat the enemies of Israel, and ultimately usher in the day of resurrection, and ready to rule with him in that Kingdom. As Jesus is tried, executed, and raised from the dead, the disciples accept the truth of what is going on, yet still do not understand what it is or what it represents (e.g. Acts 1:6). Yet, after the Holy Spirit falls upon them in Acts 2:1-4, they are transformed into proclaimers of the Good News of Jesus of Nazareth, boldly indicting those who crucified Him, standing firm where they had once shrunk back, declaring that God raised this Jesus whom they had crucified from the dead, that He was the Servant of whom Isaiah spoke, He is begotten of God in the resurrection, He has all power and authority and will return one day to judge the living and the dead (Acts 2:17-10:41). The Gospel they preach, the fulfillment of the Law and the Prophets in Jesus of Nazareth, is something no human would imagine from the pastiche of messages given in the Law and the Prophets and yet does embody and fulfill them; so it is that Paul can say that God has revealed the mystery of the Gospel in his time (Ephesians 3:1-6).

The Apostles and the Kingdom of Jesus they worked so hard to affirm only make sense in light of Jesus’ resurrection. Denying the resurrection leads only to stories more fabulous and more incredible than the sober testimony preserved in the New Testament. Ultimately no disincentive against belief in Jesus the Risen Lord is worth condemnation and eternal separation from God (2 Thessalonians 1:6-9). We do well to trust the testimony of the Apostles, trust in Jesus the Risen Lord, and seek to live according to His will!

Ethan R. Longhenry

Love Your Enemies

“Ye have heard that it was said, ‘Thou shalt love thy neighbor, and hate thine enemy’:
But I say unto you, love your enemies, and pray for them that persecute you; that ye may be sons of your Father who is in heaven: for he maketh his sun to rise on the evil and the good, and sendeth rain on the just and the unjust. For if ye love them that love you, what reward have ye? Do not even the publicans the same? And if ye salute your brethren only, what do ye more than others? Do not even the Gentiles the same? Ye therefore shall be perfect, as your heavenly Father is perfect” (Matthew 5:43-48).

Jesus had already said many difficult, challenging things. He had only been warming up!

Matthew 5:1-48 recounts the beginning of what is popularly called Jesus’ “Sermon on the Mount,” in which Jesus set forth a protracted discussion of the ethics of the Kingdom. After overthrowing commonly held expectations about who was fortunate, or blessed (Matthew 5:3-12), Jesus established that He came to fulfill, and not abolish the Law, but to enter the Kingdom one’s righteousness must exceed that of the scribes and Pharisees (Matthew 5:17-20). In Matthew 5:21-48 Jesus further explicated the point with a series of contrasting statements, first establishing “what had been said” in the Law, both in terms of what was explicitly written and how it was understood and practiced in terms of righteousness, but then turning by establishing what “I say unto you,” ultimately a more exacting and rigorous standard. The Law said to not murder; Jesus exhorted His followers to not even hate, pursuing reconciliation (Matthew 5:21-26). The Law said to not commit adultery; Jesus expected people to not even lust in their heart, turning from temptation (Matthew 5:27-30). The Law granted reasons for divorce; Jesus limited them to sexually deviant behavior on the part of the spouse being put away (Matthew 5:31-33). The Law made provision for oaths; Jesus told His followers to not swear at all (Matthew 5:33-37). The Law enshrined the lex talionis as a means of exacting appropriate recompense for injury; Jesus then said to not resist the one who is evil, suffer the loss and indignity, and prove willing to go further (Matthew 5:38-42). This leads to the final contrast as expressed in Matthew 5:43-48.

Bloch-SermonOnTheMount

The Law explicitly declared for the Israelites to love their neighbor as themselves in Leviticus 19:18. The Law nowhere explicitly states that Israelites were to “hate their enemy”; this has led many expositors to suggest that this is a Pharisaical addition condemned by Jesus and without merit. So far everything Jesus declared “had been said of old” came directly from the Law or paraphrased an idea that was assuredly in the Law; to turn to a Pharisaical invention without mentioning it would seem strange at this point. “You shall hate your enemy,” especially in terms of loving one’s enemy less, is not an unreasonable interpretation of many elements of the Law of Moses. YHWH explicitly excluded the Ammonites and Moabites from His assembly (Deuteronomy 23:2-3); the Israelites were to entirely eliminate and destroy the seven nations in Canaan (Deuteronomy 7:1-2, 5). After at least four hundred years after the original offense YHWH made sure that Saul struck Amalek for what they had done to the Israelites during their time in the Wilderness (1 Samuel 15:1-7; cf. Exodus 17:8-16). An exploration into the prophetic judgment oracles against neighboring nations, seen in Isaiah 13-24, Jeremiah 46-51, Amos 1-2, Obadiah, and Nahum, among others, makes plain how little love was lost among the Israelites and their neighbors, and how YHWH was going to judge those who had sought evil against Israel. We can also see what the Israelites do when they get a chance to overcome their enemies in Esther 8-9, and it leads to many, many deaths.

We can see “hate your enemy” at work throughout the Gospels in terms of how the Jewish people viewed and treated those of other nations. The lawyer’s attempt to justify himself in Luke 10:29 was not entirely out of turn; Israelites had no problem loving (at least most of) their fellow Israelites but had very little love for those of the nations, particularly Romans. John’s aside in John 4:9 is understated: Jews not only had no dealings with Samaritans but also despised them, and that gives the Parable of the Good Samaritan its power (Luke 10:26-37). Peter reminded Cornelius that it is unlawful for Jews to associate with Gentiles (Acts 10:28), and that was the accusation made against him the moment he returned to Jerusalem (Acts 11:2-3). Jews despised those of the nations, the Gentiles; the Gentiles returned the favor. And, as Peter’s declaration makes clear, Jews found plenty of justification for their position towards the Gentiles in the Law of Moses.

Jesus very deliberately overthrows the whole paradigm in His response in Matthew 5:44. He told His disciples to love and do good to their enemies and pray for their persecutors. Few concepts prove as counterintuitive and contrary to all natural inclination as this; we want to harm those who want to harm us, or at least keep them away. We want nothing good to come upon those who want to do evil to us. It can be physically challenging to even turn the tide so as to do what Jesus says, to do good to those who stand against you and everything you are.

Jesus is aware of that; such is why He appeals to the ultimate Authority. Why should Christians love their enemies, do good to them, and pray for their persecutors? So they can manifest how they are children of their Father in heaven (Matthew 5:45). God sends the sun to shine upon the evil and the good; rain falls on the just and on the unjust (Matthew 5:45). Not only that, but loving those who love you and greeting only those who are your fellow people is not really that extraordinary, for tax collectors (universally hated and reviled as agents of the oppressors) and (those nasty) Gentiles do the same things. Thus, if you really want to be truly righteous, to have a form of righteousness greater than the average person, you need to be more like your heavenly Father and love even those who do not love you and greet those who would have nothing to do with you.

Jesus then concludes this series of contrasting statements, exemplifying the true nature of righteousness in the Kingdom, by declaring that His followers should be perfect as the Father is perfect. “Perfect” is the Greek teleios, “complete, perfect, brought to its end, mature.” If one exemplifies all these forms of righteousness he would prove mature and brought to the complete end of holiness, just as God is.

So much could be said about Jesus’ exposition in Matthew 5:43-48. Through what Jesus says we can see a level of common grace which God provides to all, something Paul will consider as well in Acts 14:16-17, 17:25-30. Jesus’ appeal to the “natural” love and greeting among even sinners is hard to square with any suggestion that humans, in their sinful depravity, are incapable of any good. There are no end to the arguments about Matthew 5:48 and the attainability of perfection, or whether that is even what Jesus is imagining or expecting, or perhaps is showing that all of this is what would be demanded in its exactitude if one attempts to depend on fulfillment of righteousness as the ground upon which one is able to stand before God (cf. Matthew 5:20).

The most important thing is how Jesus lived what He said in Matthew 5:43-48. Jesus came as the one sinless human in a sinful world; all people had turned aside to their own way; all were weak, ungodly, and sinful to some degree or another, and yet Jesus loved them and died for them (Romans 5:6-11). He prayed for Jerusalem while knowing He would be killed there (Matthew 23:37-39); He prayed for those who executed Him while in the very act (Luke 23:34). He visited Saul of Tarsus while he remained a persecutor, and Saul never forgot the greatness of Jesus’ mercy nor the depth of his own sinfulness (1 Timothy 1:12-17). Paul would become a most forceful expositor of the great power of what Jesus accomplished on the cross: He bore the enmity, He killed the hostility, and now Jew and Gentile were to be brought together into one body (Ephesians 2:11-18).

Jesus had no quarrel with loving one’s neighbor. The difficulty, of course, is that we humans see some people as our neighbor, but not everyone. Jesus points out that to God we are all neighbors; we all receive the beneficence of His abundant provision of the earth. God loves despite our unworthiness; we must love despite others’ unworthiness. God even loved those who actively worked against His purposes; what excuse do we have to do otherwise?

As Christians we are to be continually reminded that the only reason we stand before God is because while we were yet weak, ungodly, and enemies, God reconciled us to Himself through the death of Jesus of Nazareth (Romans 5:6-11, Ephesians 2:1-18, Titus 3:3-8). Thus we must love our enemy, just as God did, so that our enemy may become our brother. We must pray for those who persecute us so they may turn from the forces of darkness to which they are subject and join with us in serving the living God (Ephesians 6:12). God loves everyone and wants them to be saved (1 Timothy 4:1-4). If we would be called sons and daughters of the heavenly Father, should we not want the same, and live according to the pattern of our elder Brother Jesus who established the way (1 John 2:3-6)? May we love our enemies and do good to them, pray for those who persecute us, and demonstrate ourselves to be children of our heavenly Father to His glory!

Ethan R. Longhenry

Numbering Our Days

The days of our years are threescore years and ten / or even by reason of strength fourscore years
Yet is their pride but labor and sorrow / for it is soon gone, and we fly away.
Who knoweth the power of thine anger / and thy wrath according to the fear that is due unto thee?
So teach us to number our days / that we may get us a heart of wisdom (Psalm 90:10-12).

Moses is trying to do a lot more than just to provide us with a baseline about the average lifespan.

Psalm 90 is the only psalm attributed to Moses; it is a tefillah, a prayer or perhaps prayer-hymn, and the Psalter has placed it at the beginning of the fourth book of psalms (Psalms 90-106). Moses praises God as the dwelling place of His people throughout all generations (Psalm 90:1). He speaks of God’s eternal nature, existing before the mountains and the world, everlasting to everlasting (Psalm 90:2). God who created man also sees his end, returning to dust, for to God a thousand years is as a day when it is past or a watch in the night, a time passed in sleep by most and thus barely perceptible (a four hour period; Psalm 90:3-4, cf. 2 Peter 3:8). In comparison humans are like sleep or grass in the field, alive one morning, cut down by evening (Psalm 90:5-6). The people of God are consumed in God’s anger, for their iniquities are set before them and they pass their days under the wrath of the hand of God (Psalm 90:7-9).

Moses then speaks of the “average” human life of seventy to eighty years (Psalm 90:10). The figures are appropriate; life expectancy these days is on average 67 for the world and closer to 80 for industrialized nations. Yes, average life expectancy was much worse during Moses’ days on account of illness, child mortality, and other factors. Medical technology has allowed modern man to increase the average life expectancy but not nearly as much if one focuses primarily on those who have already reached a level of maturity, that is, those who could hear and understand what Moses is saying in Psalm 90. All things being equal and without significant famine, plague, or war, even in Moses’ day 70 to 80 was the average upper limit to a lifespan, and has perhaps increased by a decade or so since.

The Death of Moses (crop)

Moses did not intend to provide some interesting factoid when he speaks of a lifespan of seventy or eighty years; he says their pride is labor and sorrow, it ends soon, and we fly away (Psalm 90:10). Seventy to eighty years is our lifetime, and it may seem like a lot to us; Moses just said that to God a thousand years, 12 or so times an average lifespan, is but four hours or a day (Psalm 90:4). Moses asks who can know the power of God’s anger according to the reverence due Him (Psalm 90:11). Moses gives voice to God’s people to ask God to teach us to number our days so we can obtain wisdom (Psalm 90:12); such is the real goal of this exploration of life and time.

Yet Moses speaks for God’s people in distress and would like for YHWH to return to His people and to show mercy to them, showing them covenant loyalty so they can rejoice and be glad as many days as they have been afflicted (Psalm 90:13-15). God is asked to have His work appear to His servants, His glory on their children, the favor of the Lord upon His people, establishing the work of their hands (Psalm 90:16-17). Thus ends Moses’ prayer.

We could imagine many circumstances in which Moses is speaking from experience. He led the Israelites out of Egypt after they had suffered deep distress for at least eighty years if not longer (Exodus 12:40, Deuteronomy 34:7). The people of God suffered His wrath on account of their faithless for forty years as they died in the Wilderness (Numbers 14:26-39). Yet Moses also knew that the Israelites would sin again and suffer great distress (Deuteronomy 31:27-32:44), and perhaps is giving them voice through his prayer in Psalm 90.

Israel desperately needed to keep Moses’ prayer in mind during difficult days. The Psalter is aware of this and likely places this psalm in its position as Psalm 90, the introduction to Book IV of the Psalms, but also after the maskilim of Heman and Ethan the Ezrahites (Psalms 88-89), which maintain confidence in YHWH as God of Israel, full of covenant loyalty, but who would really like to know where that covenant loyalty has gone in light of distress and exile. Of all the “lament” psalms they do not end on a note of faith; the questions are left open. In many ways Moses is left to “answer” Heman and Ethan: yes, our days may be full of woe and suffering; we may make it to 70 or 80 but those years are full of pain; but God is eternal, to Him a thousand years is like a night of sleep, and so we must number our days and be wise. God shows covenant loyalty and is faithful to His promises, but sometimes those promises take years to unfold, many more years than the average human life. From Abraham to the Conquest is about 590 years; from David to Jesus is about 950 years; from the hope of the end of exile to the establishment of Jesus’ eternal Kingdom was no less than 570 years. God was not slow as many count slowness; He was patient, and worked according to His purposes.

We also do well to keep Moses’ prayer in mind, not least because Peter quotes Psalm 90:4 in 2 Peter 3:8. It has been almost two thousand years since Jesus ascended to heaven (Acts 1:1-11); that may be 25 times the average lifespan of a human, but it is only as a half a night or two days to God. When we experience great trial and distress, living our seventy or eighty years in labor and sorrow, we may be tempted to wonder where the promise of God’s goodness or covenant loyalty has gone. We must remember that God has promised to give eternity of joy and rest, far more and longer than the days of our sorrow and pain (Romans 8:17-18, 2 Corinthians 4:17). We do well to ask for God to teach us to number our days and get wisdom, to always remember that God’s time-frame is not our time-frame, and it is for us to trust that all things will work together for good for the true people of God (Romans 8:28). May we serve God in Christ and obtain the blessing!

Ethan R. Longhenry

Healing Dirt

When [Jesus] had thus spoken, he spat on the ground, and made clay of the spittle, and anointed his eyes with the clay, and said unto him,
“Go, wash in the pool of Siloam”
(which is by interpretation, “Sent”). He went away therefore, and washed, and came seeing (John 9:6-7).

“Cleanliness is next to godliness,” or so they say.

Humans put a premium on cleanliness. Every morning most of us go through a series of rituals to divest ourselves of all that is reckoned unclean, put on clean clothes, and attempt to make ourselves look, feel, and smell as clean as possible. For the most part we try to limit our interactions with the “contagion” of dirt and uncleanness: we walk or drive on paved sidewalks and streets, we want food preparation and consumption to take place as cleanly as possible, and we have designated facilities to dispose of those bodily functions we find smelly and unclean. Woe to those who do not observe such cleanliness in habit and ritual; they are quickly socially marginalized.

This obsession with cleanliness goes beyond the realm of physical contagion. People these days want everything to be as “clean” as possible. In attempting to “put our best foot forward” we are tempted to whitewash our image and present to the world only that which is good and aesthetically pleasing and attempt to hide the ugliness, pain, and other unseemly parts of life. We may seek relationships with other people but we want those relationships to remain as “clean” as possible; we would rather not deal with other people’s drama and difficulties, especially if those difficulties may cost us in terms of time, energy, and (by no means!) personal reputation. In such an environment too many just want to pretend that the “dirty” or unclean parts of life are not there; whenever they arise we try to suppress them, medicate them away, or otherwise avoid them. We must always put on the impression that we are clean and have it all put together. No one wants to deal with a mess.

Many times cleanliness is justified religiously. God, after all, is pure and holy, without spot or blemish (Leviticus 19:2, Habakkuk 1:13). In the Law He specified all the ways in which Israel was to remain clean and what to do whenever they were rendered ritually unclean (e.g. Leviticus 11:1-15:33). As God is holy, so Christians are to be holy (1 Peter 1:15-16); Christians should be pure (1 John 3:3). All of these statements are true; God is holy, and wants people to be holy. God’s people should never wallow in the mire of sin and death!

And yet none of us are clean by our own merits; we have all sinned, and have all fallen short of God’s glory (Romans 3:23). Our society may have phobias about that which is unclean or dirty but they are part of life. As it is written:

And YHWH God formed man of the dust of the ground, and breathed into his nostrils the breath of life; and man became a living soul (Genesis 2:7).

God is our Creator; He made man in His image, the image of the Father, the Son, and the Holy Spirit (Genesis 1:26-27). God made all things through the Word; without the Word nothing was made that exists (John 1:1-3). That Word became flesh and dwelt among us as Jesus of Nazareth (John 1:1-14).

Thus God made man from the dust of the ground; the Word was active in thus making man. None of us were there to see exactly how this took place; nevertheless, as humans, we are tempted to envision the event described in Genesis 2:7 as God using His “hands” to make man out of the dust of the ground. In so doing, by necessity, God would have dirt on those “hands,” and even after making man, His “hands” would have been made dirty in the process.

Furthermore, it would be God the Word who would be getting His “hands” dirty, and would again in the Incarnation. Not for nothing does Paul speak of Jesus as the “second Adam”; granted, he does so in order to show how Jesus, through one act of righteousness, could make right all the sins that had come from the one transgression of Adam (Romans 5:12-18) or make comparisons between this body and the body in the resurrection (1 Corinthians 15:20-49). Yet it remains true that Jesus became human, and as humans are dust, so we can say that Jesus took on dirt and dwelt among fellow pieces of dirt (Genesis 3:19, John 1:14). Jesus took on dirt and participated in life with mankind, and that life was invariably dirty. Jesus would have gotten dirty while eating, while relieving Himself, while walking down the road, etc. God Himself participated in man’s dirty condition, although without sin (Hebrews 4:15, 5:7-8)!

Jan Luyken's Jesus 14. Healing of a Man Born Blind. Phillip Medhurst Collection

Jesus became dirt and lived among pieces of dirt in order to make us clean, in a sense, to heal the dirt. Therefore it was entirely natural for Jesus to heal a man born blind by spitting on dirt and covering the man’s eyes with the clay (John 9:1-5), even though it may seem strange to us. The healing was by no means sanitary, yet Jesus uses dirt to heal dirt; as the “hands” of God the Word formed and shaped man out of dirt, so now the hands of Jesus of Nazareth use dirt to heal what had gone wrong with this particular man. Later on Jesus will take on the cross and suffer terribly, get extremely dirty and become an object of horror and shame, and in so doing provide a means of healing and cleanliness for all mankind (John 1:29, 19:30, Ephesians 5:25-27, Titus 3:3-8).

We humans put such a premium on cleanliness because of our great shame and disappointment at what is unclean about us, physically, mentally, emotionally, and spiritually. We do not become clean because of how well we clean ourselves or how well we try to suppress that which is unclean about us from public view. We can only be made clean through humble faith in Jesus who became dirt and got extremely dirty so that we could be healed and cleansed. He did this not because we were clean and thus deserved a relationship but while we were extremely filthy and unclean (Romans 5:6-11). God was not forced to deal with us in our impurity, defilement, and uncleanness; He could have abandoned us to our own fate. Yet, in love, He chose to get His hands dirty so we could get clean. If we would honor God and reflect Jesus to others we must not presume to be so sanitary and clean so as to have nothing to do with all the dirt out there; far from it! If we would be as Jesus we must work to heal dirt, to love people and seek their best interest no matter how dirty they are, no matter how ugly their problems, no matter how many times they may try and fail, no matter how well or poorly we can relate to their challenges and difficulties. We are not to do such things because they deserve it, because they do not. We do it because we have received that grace from God, were cleansed even though we did not deserve it, and want to reflect the God who gets dirty in order to heal and restore mankind. Let us follow the Lord Jesus, find cleansing in Him, and accomplish His purposes in the world!

Ethan R. Longhenry

The Power of the Word

By the word of YHWH were the heavens made / and all the host of them by the breath of his mouth.
He gathereth the waters of the sea together as a heap / He layeth up the deeps in store-houses.
Let all the earth fear YHWH / Let all the inhabitants of the world stand in awe of him.
For he spake, and it was done / He commanded, and it stood fast (Psalm 33:6-9).

God is the Creator. Among God’s people, “everybody knows that.” But did you know that the Psalms are grounded and rooted in what it means for YHWH to be the Creator?

Among the many psalms affirming YHWH’s role as Creator is Psalm 33. The Psalmist considers the implications of not only YHWH’s role as Creator but specifically how He accomplished the creation and what it means for Israel and the universe.

Of special note is the Psalmist’s motivation: the righteous and upright are to rejoice in and praise YHWH (Psalm 33:1-3). The Psalmist has no expectation that he can somehow gain mastery over YHWH by understanding what He has done; instead, he seeks to know more about YHWH and His deeds so as to praise and glorify Him.

In Psalm 33:6-7, 9 the Psalmist affirms that YHWH created the heavens and the earth by His word: He spoke and it happened just as He said. By His word the hosts of heaven came about; through His Word the waters were gathered (Psalm 33:6-7).

Am Anfang schuffF GOtt Himel vnd Erden

The Psalmist is meditating on the way Genesis 1:1-31 explains the means of creation: God spoke and it came forth. At other opportunities he notes the structure of the creation and the structure of God’s instruction (e.g. Psalm 19:1-14), yet in Psalm 33:6-9 he focuses instead on the power inherent in YHWH’s Word. The earth is to fear–to stand in awe–of YHWH (Psalm 33:8). He exercised His power through His Word to create the heavens and the earth; will not the same power energize His Word which He has spoken to Israel to determine right and wrong, to show covenant loyalty to the righteous but condemnation to the wicked? If His Word is what established the heavens, will He not establish the truth of His Word throughout all generations? Yes, as all Israel knows, YHWH is their Creator God. Yet if they recognize that YHWH created by His Word, then they should be all the more diligent to keep the word He gave to Israel, for it comes with no less power.

For Christians this idea takes on more compelling meaning thanks to John 1:1-18; the Word which God spoke, the Word by means of which all things were created, became flesh and dwelt among us as Jesus of Nazareth. God has spoken powerfully through His Son Jesus to establish what is right and wrong, true and false, the way which leads to life, and the way that leads to death (cf. Hebrews 1:1-3). Yet the Word which made the heavens proved willing to suffer and die on a cross for the sin of the world; the breath by which life was given cried out in the agony of death (cf. Matthew 27:46, Romans 5:6-11). In so doing the Word through which all things were made in this creation paved the way for the new creation when He was raised from the dead in power (1 Corinthians 15:20-58). The Word, Jesus of Nazareth, now reigns over His Kingdom; all the earth is to fear the Word of God, and its inhabitants stand in awe of Him (Philippians 2:9-11). The Word spoke, and it is done; He commands, and it stands fast (Matthew 16:16-19, 28:18-20).

We may know that YHWH is the Creator but we do well to meditate on what that means. If this present heavens and earth were created by means of God speaking His Word, then every Word which has proceeded from God maintains the same amount of power. YHWH spoke, and the heavens were established; when YHWH speaks to His people, His Word will be established firmly. The Word of God became flesh and dwelt among us, and we do well to follow Him (John 1:14, 1 John 2:3-6). Let us revere YHWH, stand in awe of the power of His Word, and seek to practice His Word in our lives firmly and wholeheartedly, never doubting its power, since by the same Word all things exist and continue to be sustained!

Ethan R. Longhenry