The Sea in My Hand?

By Sean McDonough, PhD
Associate Professor of New Testament

Last night I found myself holding the sea in my hands.

Now, I first need to point out that it was only the Barents Sea, which Wikipedia describes as “marginal” -- “marginal” being a technical term for territorial waters, with no disrespect intended…though how the Barents itself feels about the description is another question. (Its former name, the Murmans Sea, has a certain allure, until one realizes that it translates to, “The Sea of Norwegians”.)

The second, and even more critical, thing to note is that I wasn’t actually holding the Barents Sea. I was actually holding a few plastic pieces from a 3-D globe puzzle one of my sons is working on. The pieces had fallen on the floor and I had slipped them into my pocket while cleaning up. The pieces represented the Barents Sea – they weren’t the sea itself.

And now for the inevitable lesson.

As we carry our Bibles about, in our hands or in our heads, we can sometimes imagine that the mere possession of the book magically sanctifies us. The words on the page, or the smart phone, or the brain cell, seem to possess a talismanic power to lead us on the path of blessing. We have God’s word, and thus to some extent God, right in our hands.

I want to choose my words carefully hear, and assure the reader that my goals here are modest. I believe the Bible is God’s Word in a unique way. I am not getting into the question of whether the Scriptures simply contains the word, or whether it needs to be activated by the Spirit to become God’s word, or any of those questions which understandably keeps theologians up at night. All I am saying is that the words on the page gain their currency because they point to something greater than themselves: the reality of God and his kingdom.

Take the words, “Jesus is risen from the dead.” Five simple English words, with one English-ed Greek name itself derived from a Hebrew original. I hope you hear them as the stunning climax of the greatest story ever told. But that power comes not from the mere words, but from the fact that they point to the truth that God did in fact raise Jesus from the dead.

The fact that the words are sign pointing to something doesn’t diminish their value; it establishes their value. My puzzle-solving son remarked the other day that we ought simply to print out endless barrels money so people can have whatever they want. (Note to government officials and presidents of large banks: this is not actually a good idea.) I tried to explain with my own feeble economic understanding that the dollar bills only stand in for, or mark out, value; the paper points towards one’s labor or one’s land. So it is with words, at least in many instances: they point towards reality.

This is no idle academic musing. When we focus merely on the words in Scripture, and not on the reality they are gesturing towards, we can end up deluding ourselves with a “faith” that is nothing more than the barest assent to a few propositions. We need to recognize that God’s word is there to throw us into the reality of his kingdom, with all the peril and promise that holds. The word is there to point us to a God who actually does hold the Barents Sea, and the whole cosmos, in his almighty hand.

Because He Lives!

By Roy Ciampa, PhD
Associate Professor of New Testament

As we approach Easter Sunday my thoughts go to a few key passages about Christ’s resurrection and what it means for our own present and future.

The resurrection of Jesus Christ takes us to the heart of the gospel. It is the climactic event to which all four gospels lead us to look forward as we read along. And other New Testament authors also make it clear that Christ’s resurrection is at the heart of the gospel message. In Romans 1:2-4, Paul refers to “the gospel [God] promised beforehand through his prophets in the Holy Scriptures regarding his Son, who as to his earthly life was a descendant of David, and who through the Spirit of holiness was appointed the Son of God in power by his resurrection from the dead: Jesus Christ our Lord” (NIV). That Christ now reigns as “the Son of God in power” is established by his resurrection from the dead. The long-awaited time has finally arrived when, rather than being merely a bit player in the politics of the Ancient Near East as was the case throughout , God’s anointed Davidic king now reigns over all creation to bring righteousness, peace and joy to all those who recognize him for who he is. The resurrection of Christ is the promise of our future and that of creation as a whole, and gives meaning to our present life in the midst of the sufferings and challenges we face in this world. As Paul says in light of the resurrection in Romans 8:18, “our present sufferings are not worth comparing with the glory that will be revealed in us.”

Here are a few more thoughts on the meaning of Christ’s resurrection, mainly in light of Paul’s discussion of it in 1 Corinthians 15 and drawn from the new Pillar commentary on 1 Corinthians (Roy E. Ciampa and Brian S. Rosner, The First Letter to the Corinthians [The Pillar New Testament Commentary; Grand Rapids, Mich.: Eerdmans, 2010], pages 737-9):

For Paul, the doctrine of the resurrection of the dead is at the heart of the gospel message (1 Cor. 1-15), gives meaning to our life and service to Christ in this present age (vv. 16-19, 29-32) and serves as a fundamental basis for perseverance in Christ (v. 58). It also clarifies (as do some other NT texts) the relationship between protology and eschatology (the beginning and the end of the human story, vv. 24-28, 45-49) and the relationship between Christ’s experience of resurrection and glory/reign and God’s intentions for the rest of his people (vv. 20-28). The doctrine of the resurrection of the dead, more fully expounded here than in any other part of Scripture, makes it clear that God’s purpose has never been simply that of “saving souls” for a disembodied existence in heaven, as though creation itself was of merely temporal usefulness and significance. Creation turns out to be not simply the context in which God is working out his redemptive work, but reflects instead the breadth of God’s redemptive concern and plan. Physical, earthly and bodily existence have to do with the nature of creation as God made it and, in a completely redeemed and transformed version, are part of the nature of the context and existence that God has in mind for us and the rest of creation throughout eternity. Our life in this world matters, in part, because it turns out to be not merely a waiting room in which we pass our time until being invited into the rest of the building where we will really live. Our life in this world establishes the starting chapters for a story that will continue and flourish in radically new ways (and not merely begin for the first time) upon the resurrection of the dead.

As Oliver O’Donovan has argued (Oliver O’Donovan, Resurrection and Moral Order: An Outline of Evangelical Ethics, 13), “Christian ethics depends upon the resurrection of Jesus Christ from the dead”:

In proclaiming the resurrection of Christ, the apostles proclaimed also the resurrection of mankind in Christ; and in proclaiming the resurrection of mankind, they proclaimed the renewal of all creation with him. The resurrection of Christ in isolation from mankind would not be a gospel message. The resurrection of mankind apart from creation would be a gospel of a sort, but of a purely Gnostic and world-denying sort which is far from the gospel that the apostles actually preached.[1]

O’Donovan also points out (p. 56) that “[t]he resurrection of Christ, upon which Christian ethics is founded, vindicates the created order in this double sense: it redeems it and it transforms it.” The proclamation of the resurrection of Christ “directs us forward to the end of history which that particular and representative fate is universalized in the resurrection of mankind from the dead… (15:23). The sign that God has stood by his created order implies that his order, with mankind in its proper place within it, is to be totally restored at the last” (O’Donovan, 15). This message gives meaning and significance to this present life, making it clear that our “life on earth is important to God; he has given it its order; it matters that it should conform to the order he has given it. Once we have grasped that, we can understand too how this order requires of us both a denial of all that threatens to become disordered and a progress towards a life which goes beyond this order without negating it” (O’Donovan, 14-15).

Although I’m not a big fan of Gaither music, I can’t argue with their famous chorus. It is because He lives that I can face tomorrow without fear, and life at this present moment has meaning in light of the fact that He lives and holds the future.

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[1] O’Donovan, Resurrection and Moral Order, 31. “The work of the Creator … is affirmed once and for all by this conclusion [i.e., the resurrection]. It might have been possible, we could say, before Christ rose from the dead, for someone to wonder whether creation was a lost cause. If the creature consistently acted to uncreate itself, and with itself to uncreate the rest of creation, did this not mean that God’s handiwork was flawed beyond hope of repair? It might have been possible before Christ rose from the dead to answer in good faith, Yes. Before God raised Jesus from the dead, the hope that we call ‘gnostic’, the hope of redemption from creation rather than for the redemption of creation, might have appeared to be the only possible hope. ‘But in fact Christ has been raised from the dead …’ (15:20). That fact rules out those other possibilities, for in the second Adam the first is rescued. The deviance of his will, its fateful leaning towards death, has not been allowed to uncreate what God created” (Resurrection and Moral Order, 14)

Easter and Christ’s Mission in Ephesians 1:20-22

By Roy Ciampa, PhD
Associate Professor of New Testament

Christ is risen! He is risen indeed! We just celebrated Easter, the victorious resurrection of our Lord Jesus Christ. I’m also finishing up an essay on “Missio Dei and Imitatio Dei in Ephesians” and it has had me thinking about how Ephesians 1:20-22 reveal how Christ’s resurrection and ascension relate to God’s strategy and plan for our redemption.

In Ephesians 1:20-22 Paul alludes to both Psalm 110:1 and Psalm 8:5-6. I should quote those verses in their context:

¹⁸ I pray also that the eyes of your heart may be enlightened in order that you may know the hope to which he has called you, the riches of his glorious inheritance in the saints, ¹⁹ and his incomparably great power for us who believe. That power is like the working of his mighty strength, ²⁰ which he exerted in Christ when he raised him from the dead and seated him at his right hand in the heavenly realms, ²¹ far above all rule and authority, power and dominion, and every title that can be given, not only in the present age but also in the one to come. ²² And God placed all things under his feet and appointed him to be head over everything for the church, ²³ which is his body, the fullness of him who fills everything in every way. (Eph 1:18-23, NIV)

Let me start with the allusion to Psalm 8 in v. 22. God “placed all things under his feet” comes from the second half of Psalm 8:6. Psalm 8 is a meditation on God’s creation of humanity to serve as his vice-regents as reflected in Genesis 1 (see, for example, the references to having dominion over the realms of the beasts, birds and fish in Psalm 8:7-8 and compare with Genesis 1:20-25 and note the dominion language in how it relates to the material in Genesis 1:26, 28). The psalm describes God’s commissioning of the human race with their dominion as over all creatures in terms of having all things placed under their (“man’s” feet), that is, under their reign and authority. This is applied to Christ, who, as Messiah, represents the whole human race and fulfills our destiny in his own person.

In Ephesians 1:20 we have the reference to Christ being seated at God’s right hand, alluding to Psalm 110:1: “The LORD says to my Lord: ‘Sit at my right hand until I make your enemies a footstool for your feet’” (NIV). Here the Davidic king (who is much greater than David himself) is invited to sit at the place of honor beside God as he brings all his enemies into submission. Psalm 110 looks forward to the restoration of the pattern described in Genesis 1 and Psalm 8 through the Davidic king. Paul informs us that this has begun to find its fulfillment through the resurrection and exaltation of our Lord Jesus Christ.

The resurrection of Jesus Christ establishes his triumph over all his enemies, including sin and death, and provides the foundation for our confidence that in him we find not only the forgiveness of our sins and new life in Christ by the Spirit, but also points to the ultimate redemption in which in the saint will reign with Christ for ever and ever (cf. Rev. 22:5; 1 Cor. 15). To him, our great redeemer, be all glory, honor and praise, now and forever!

On Advent and Albino Hunting in East Africa

By Roy Ciampa, PhD
Associate Professor of New Testament

Have you heard or read the horrifying story about albino hunting in east Africa (posted 11/27/09)? I read the story on the CNN website today (you can also read about it here) and have since been thinking about what it tells us about fallen humanity and about Advent. Here are just the first three paragraphs from the CNN story:

As many as 10,000 albinos are in hiding in east Africa over fears that they will be dismembered and their body parts sold to witchdoctors, the Red Cross said in a recent report.

The killings of albinos in Burundi and Tanzania, who are targeted because their body parts are believed to have special powers, have sparked fears among the population in the two countries, the report said.

Body parts of albinos are sought in some regions of Africa because they are believed to bring wealth and good luck. Attackers chop off limbs and pluck out organs to sell to dealers, who in turn sell them to witchdoctors.

What a horrific reminder of the wickedness that can be found in the human heart and leading to the most inhuman treatment of people created in God’s image. Human beings are willing to slaughter other human beings out of the most perverse and corrupt miscalculation about what is in their best interest. Of course disastrous miscalculation of what is in one’s best interest goes all the way back to the origin of sin. “Eating from that tree will be good for you! It’ll make you more like God!” If only such corruption of the human heart were limited to the most widely recognized manifestations of blatant wickedness as albino hunting, or were only found in strange and distant places like east Africa, and not clearly seen in my own heart (and yours!)!

I can more easily point the finger at people who unnecessarily abandon their fetuses, or infants, or grown children rather than making the sacrifices it would take to raise them. Or at those who are more concerned about how healthcare reform might negatively impact their health insurance in any way than they are about the millions who have been left without the benefit of any health insurance. Or all you other people who have ways (and fine-sounding rationalizations) for putting your needs and interests ahead of those of others’. But the same sin seems quite at home in my own heart. I may not be hunting albinos for their body parts, but I have more subtle ways of valuing my own happiness and prosperity over the wellbeing of others. And many of my ways are at least as culturally acceptable in my culture as albino hunting is (evidently) in albino-hunting subcultures….

What does any of this have to do with Advent? Everything, of course. First of all, Christ is the only perfect and pure model of what it means to put other people’s needs above his own (see, of course, Philippians 2:3-11). He became human and sacrificed himself so that we might find true life through his (true) death and resurrection. And his death and resurrection bring life, real and transformed life, that leads more and more people to tend less and less to feed (or, to use Paul’s metaphor, to “sow to please”) their sinful nature (cf. Galatians 6:8), thanks to the life of Christ that is in them by the indwelling Holy Spirit (Galatians 2:20; 4:6).

Christ has come not only to model a different way of living as a human being and to bring forgiveness and salvation to those who, like us, were albino hunters of their own kind, but also to transform us into people through whom the love and righteousness of Christ might be seen.

Through our union with Christ the albino-hunter in each of us has been nailed to the cross, crucified with Christ, so that we are no longer to be slaves to sin, but slaves to righteousness.

Now that I have used those poor albinos as part of an illustration of the ravages of sin and as part of a metaphor for our own sinfulness, I am tempted to leave them behind. They have served my needs and purposes for today. I don’t suppose they would feel any better knowing I was able to exploit them for the sake of writing an on-line faculty forum…. Their suffering goes on. For them, “physical survival is a desperate struggle.”

What might I do (and you), as a follower of Christ, to help those terrorized people, threatened with horrific violence? We can read more about it here and then decide the best way to act. My prayer is that followers of Christ will find concrete ways of demonstrating Christ’s own commitment to those in such desperate need. As the hymn says, Christ “comes to make His blessings flow. Far as the curse is found.” May those blessings flow to the albinos of east Africa this advent season.

Perfect Health

By Jeffrey Arthurs
Professor of Preaching & Communication and Dean of the Chapel

I go to the chiropractor as often as my insurance permits because I’m a walking, achey-breaky bag of bones. As you may know, for many years chiropractors have been at the center of our country’s upsurge of interest in alternative medicine and holistic health. If you were to attend a chiropractic convention I’d imagine that you would see workshops like “Detoxification Through Herbal Blah Blah,” “Recent Advances in Lowering Cholesterol with Alpha, Zen, Beta Blah Blah,” and “Mind, Spirit, Body, and Blah Blah.”

So, I was interested to see a white paper my chiropractor wrote recently arguing against the concept/goal of “Perfect Health.” He said that for years he has talked about it, heard about it, promoted it, believed in it, and urged it for his patients. Now he’s changed his mind. He says that Perfect Health cannot be defined and is probably unattainable even if defined in narrow terms. It is a chimera. Instead, he is starting to promote contentment.

I like this. Perfect health, the perfect body, a perfect night’s sleep, perfect alignment, and so forth, ain’t gonna happen in this world. My chiropractor didn’t include a biblical/theological perspective in his white paper, but isn’t his thesis consistent with the Faith? We are as solid as mist; the span of our days is a handbreadth; we are like grass that withers. We will not know Perfect Health or perfect anything in this life. And that makes me long for the next life in the next age.

I recently read Heaven by Randy Alcorn, and it has increased my desire for that age. I like to think of it as Gandalf did when comforting Pippen as the orcs hammered the seventh gate: “This is not the end. The gray rain curtain of this world rolls back, and then you see it . . . . White shores and a far green country under a swift sunrise.”

So, I’m giving up my quest for Perfect Health (it wasn’t much of a quest, anyway), and I’m setting my eyes not on what is seen, but on what is eternal. When I see the tent of my earthly home being dismantled, I’m focusing forward on the building from God, a house not made with hands, eternal in the heavens.