Navigating Life with God

If life is like a sea voyage:

• God is like a lighthouse; he defines the boundaries and he is the source of guidance for making our way on open seas, up coastlines and through narrow straights
• Jesus is like another ship; in a sea of chaos and confusion, he points us toward our destination offering a real historical example of a righteous life
• The Holy Spirit is like the wind; he fills us and enables us to live the life God demands and Jesus demonstrates

So the triune God defines, displays and empowers our lives as his people.

We could put it another way:

Biblical Ethics Begin with God

Biblical Ethics Live in Jesus Christ

Biblical Ethics are Empowered by God’s Spirit

Biblical Ethics Begin with God[1]

What do we mean by “God”? God is a loaded term. Many say the same word and mean different things. Any Christian definition of God, must be informed by what God says about himself.

So what does the Bible mean by God? It is not just any god; it’s YHWH, the God of Abraham, Isaac and Jacob, who created, called and commissioned the people of Israel.  Who is YHWH and what is he like? The question is crucial because YHWH’s identity and character are the basis of our ethics. We become like what we worship. We must strive to know and worship YHWH as he truly is. Who is YHWH?

• YHWH is the God who reaches out in grace. Ethics are our response to his action (Exodus 6 5-8; 19:4-6; 20:2; Deuteronomy 7:1-9). Obedience follows redemption (Deuteronomy 6:20-25; John 15:12; 1 John 4:19).
• YHWH is the God who gave his people true and trustworthy words (the Law) to reveal his character and will and to give them life, guidance and correction (Psalm 119, esp v. 105; Micah 6:8).
• YHWH is the God who is on mission. His gracious redemption and instruction has a purpose: he will use in his mission to conquer evil and restore goodness, peace and blessing to his creation. Our ethics are the means to God’s goal (Genesis 18:18-19; Deuteronomy 4:6-8; Ps 67).
• YHWH is the God whose ways are good, righteous, just and holy. He desires his people to walk in his ways and reflect his character (Leviticus 19:2; Deuteronomy 10:12-19; Psalms 111-112; Jeremiah 9:23-24; 22:15-16).
• YHWH is the God who blesses his people individually and corporately. He’s not just good; he’s good to us. So we thank him in worship and by extending his love and goodness to others (Leviticus 25:35-55; 26:1-13; Deuteronomy 15:14-15).

Biblical Ethics Live in Jesus Christ

Like God, Jesus is the subject of much confusion and debate. Culture often tells us we can take what we like of Jesus and leave the rest. But Jesus calls his followers to emulate his love and self-sacrifice, to follow him in death, and to obey everything he commands. NT authors also hold him up as the supreme example of how to live.

• Jesus lives the life that all people, including God’s people fail to live (Matthew 3:13-4:11).
• Jesus holds himself up as an example to his followers. We are to love as he loved and obey everything that he taught us in word and deed (John 13:34; Matthew 5:17-20; 28:18-20).
• Jesus is our example of right attitudes (Philippians 2:1-11).
• Jesus is our example of righteous actions (Hebrews 12:1-3; 1 Peter 2:21-24; I John 1:16).

Biblical Ethics are Empowered by God’s Spirit

The Holy Spirit is the subject of great misunderstanding, debate and unfortunate neglect within much of the church.  But the Bible makes a few things clear.

• God’s Spirit makes our hard hearts tender so we can obey God’s law (Ezekiel 11:16-21; 36:22-36).
• God’s Spirit gives us power to overcome our sinful nature and embody God’s character in our lives (Romans 8; Galatians 5:13-25).
• God’s Spirit empowers us to show humble love to one another (1 Corinthians 12-13).
• God’s Spirit empowers our witness to Jesus in the world, even when we face hostility (Acts 1:8).

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[1] This section is drawn from Christopher J. H. Wright, Old Testament Ethics for the People of God (Downers Grove: IVP, 2004), chapter 1, “The Theological Angle.”

Gospel through the Portal of Death

I was recently invited to speak at a memorial service for a family member. The whole service was a wonderful testament to his character. Family and friends recalled his devotion to them and to his work and how they were privileged to have known him. I was asked to offer a word of hope and some theological perspective on the occasion. I was honored but also somewhat intimidated by the unfamiliarity, sensitivity and the gravity of the occasion. I am grateful that the message God gave me blessed many who heard it. The following is a slightly edited version of what I said (omitting some of the personal reflections with which I began).

Remembering:

We’re here to remember.

We’re here to celebrate life.

We’re here to grieve our loss.

All of these are okay. All are good and necessary.

We all have memories that demonstrate the beauty of our friend’s life.

We are here to celebrate that beauty.

For the loss of that beauty, we come together to grieve.

We grieve because we know, deep in our bones, that death is an intruder.

When we turn to the Scriptures, this is the first thing we learn:

Death Intrudes Life.

God created a world that was good. In that good world, people lived at peace with each other and with God. Life was fruitful. Work was productive. God’s blessing rested on people as they lived in his presence. The Garden of Eden was a sacred place of shalom: peace, health, wholeness, and human flourishing.

Evil, sin and death intruded this paradise. Humans opened the door by failing to trust God’s provision and obey his command. So evil snuck in and sunk in; but from whence it came, we are not told. It is a mystery. The ultimate origin of evil and pain, suffering and death is not explained. It just is. As we say, “That’s life.”

Joy is mixed with sorrow. Pleasure is tempered by pain. Satisfaction mingles with longing as we sojourn on earth and live out our days. All along we know, this was not meant to be. We know this because it’s true. This was neither God’s desire, nor his dream. He grieves over the sin, sorrow and suffering in our world, and he invites us to grieve too.

He even offers us words to give voice to our grief and confusion, our protest and pain. God’s own people, who love and trust him, are often heard asking “Why?”

Job says, “God has wronged me!” (Job 19:6)

Jeremiah asks, “Why is my pain unending and my wound grievous and incurable?” (Jer 15:18)

The author of Lamentations confesses, “My eyes fail from weeping; I am in torment within.” (Lam 2:11)

The Psalmists ask again and again, “How long, O Lord?”

Chris Wright comments: “It surely cannot be accidental that in the divinely inspired book of Psalms there are more psalms of lament and anguish than of joy and thanksgiving. These are words that God has actually given us. God has allowed them a prominent place in his authorized songbook. We need both forms of worship in abundance as we live in this wonderful, terrible world…

Lament is the voice of faith, struggling to live with unanswered questions and unexplained suffering.” (C. Wright, The God I Don’t Understand, 52-3)

Often these songs bring us back to trust-filled hope. Listen to King David’s declaration:

² Let all that I am praise the LORD;

may I never forget the good things he does.

³ He forgives all my sins

and heals all my diseases.

⁴ He redeems me from death

and crowns me with love and tender mercies.

⁵ He fills my life with good things.

My youth is renewed like the eagle's!

…

¹³ The LORD is like a father to his children,

tender and compassionate to those who fear him.

¹⁴ For he knows how weak we are;

he remembers we are only dust.

¹⁵ Our days on earth are like grass;

like wildflowers, we bloom and die.

¹⁶ The wind blows, and we are gone—

as though we had never been here.

¹⁷ But the love of the LORD remains forever with those who fear him.

His salvation extends to the children's children

¹⁸ of those who are faithful to his covenant,

of those who obey his commandments! (Psalm 103 NLT)

God is gracious and compassionate to us when we endure suffering. He is patient when we cry out in the midst of pain. He can handle – he even welcomes – our confusion, our questions, and our cries of distress. For he knows that sin and death intrude life.

And he doesn’t merely know. He experiences. He comes down to do something about it. He shares our pain and sheds our tears – even at the graveside of his friends.

God suffered evil and death in the person of Jesus Christ.

God absorbed evil and death into himself when he died on the cross – when all the evil of all the ages was unleashed upon him and he traded his innocence and life for our sin and death.

And God defeated evil and death by raising Jesus from the dead! Jesus’ resurrection offers hope and life to people living in the land of death.

If the cross proclaims God’s compassion, to suffer death by the power of love, the resurrection proclaims his supremacy, to overcome death by the power of life.

Death Intrudes Life. Jesus Defeated Death.

This is the Good News that the Church proclaims. This is the Good News that saves us if we believe it and rely on the God who raises the dead. As Saint Paul tells us: Jesus is merely the firstfruits of the resurrection, the first produce, which guarantees a great harvest to come. Paul explains:

²¹ So you see, just as death came into the world through a man, now the resurrection from the dead has begun through another man. ²² Just as everyone dies because we all belong to Adam, everyone who belongs to Christ will be given new life. ²³ But there is an order to this resurrection: Christ was raised as the first of the harvest; then all who belong to Christ will be raised when he comes back. (1 Corinthians 15:21-23 NLT)

We live in the tension between the two resurrections. Jesus’ resurrection was a pivotal victory. But the war rages on. The kingdom of life is advancing, reclaiming from the clutches of death those who trust and follow the risen King Jesus. But grief and death still plague us, as we know all too painfully today.

Before the final harvest comes, Paul says,

Christ must reign until he humbles all his enemies beneath his feet. [He must destroy every evil authority and power] ²⁶ And the last enemy to be destroyed is death. (1 Corinthians 15:25-26 NLT)

Jesus resurrection assures this ultimate triumph! That is why Paul can joyfully proclaim

When the [final resurrection] happens, when our perishable bodies are clothed with imperishability and our dying bodies are clothed with immortality, then the Scripture will come true: Death has been swallowed up in victory!

Where, oh death, is your victory?

Where, oh death, is your sting?

For sin is the sting that results in death, and the law gives sin its power. ⁵⁷ But thank God! He gives us victory over sin and death through our Lord Jesus Christ. (1 Corinthians 15:56-57)

Death Intrudes Life. Jesus Defeated Death. God Will Destroy Death.

So, we look and long for the day when death will be no more, when God’s victory will be final and complete. It is difficult to imagine from our standpoint in this world where disease, disorder and death still steal life.

But thankfully, God gives us glimpses. The Bible’s final scene is a glorious picture of the world made new, of the place we all long for deep in our bones, the place where life flourishes, as God always intended, and where sin, suffering and death are gone for good!

¹ Then I saw a new heaven and a new earth, for the old heaven and the old earth had passed away…

³ I heard a loud shout from the throne, saying, "Look, God's home is now among his people! He will live with them, and they will be his people. God himself will be with them. ⁴ He will wipe every tear from their eyes, and there will be no more death or sorrow or crying or pain. For the old world and all its evils are gone forever."

⁵ And the one sitting on the throne said, "Look, I am making everything new!" …To all who are thirsty I will give freely from the springs of the water of life. ⁷ All who are victorious will inherit all these blessings, and I will be their God, and they will be my children. (Revelation 21:1-7 NLT)

So, in this world intruded by death, God offers hope and renewal. By taking our suffering upon himself and rising from the grave, he defeated death and opened the way to life. Those who trust him will return to the paradise that was lost by our first parents. In a renewed Eden, we will live with him, nourished by the tree of life and quenched by the living water that flows from his throne.

So on a day like today, when sorrow threatens to swallow hope, we grieve. But we also celebrate and remember. We remember the grace, goodness and power of God. We cry out to the God who enters our pain – even our death – trusting his tenderness. We worship the God who defeats death and paves the way to resurrection life!

Almighty Father, thank you that you are near to the brokenhearted. Thank you that you entered our world, endured our suffering, shed our tears, died our death. And because of that you hear our confusion and questions with deep compassion. Thank you for your hope-giving promise to make all things new – even us. We need your touch. We need your strength. We need your comfort today. Be near to us, we pray, so we might find shelter and rest in the shadow of your wings. Gentle Shepherd, lead us to springs of peace where the water of life flows freely. Amen.

Escaping the Idolatry of Books

Considering that as a teenager I did not enjoy reading, and I struggled in literature classes, it’s somewhat surprising that I turned out to be a bibliophile. But I am. Libraries, bookstores, Amazon.com – I love them all! And I love scout and scrutinize their volumes of collected wisdom.

Love is a powerful and dangerous thing. God’s good gifts become insidious idols when grateful enjoyment of things mutates into devoted service to things. Knowledge is not exempt. It, too, can seduce us to worship.

I’ve often struggled with loving books too much and buying too many. This was especially challenging during seminary. The library hosted used books sales. The bookstore was truly a bookstore, with a book-merchandise ratio quite opposite most so-called “bookstores,” which carry a surplus of gifts and music and a small selection of books. (I’m distressed whenever I wind up in one!) The first shelf in the seminary bookstore displayed all the enticing new releases. The rest of the shelves were jam-packed with weighty tomes from every theological discipline. Each semester’s academic sale offered tables full of deeply discounted commentaries. And in the absence of a sale, the store usually rewarded my patronage by offering me the best deal they could. Needless to say, I visited often, invested a lot and built a terrific library.

I was rarely rash in buying. Money was tight, so I thought carefully about each purchase. I kept a prioritized list. I consulted annotated bibliographies. I planned long and hard before each academic sale, considering how to get the most bang for each buck on the most purposeful purchases. At times, it was consuming. Sometimes I literally lost sleep.

As a result, most of my buys were wise. A few were stupid. In the years since seminary, I’ve made a concerted effort to buy less and read more of what I already own, to fulfill the unspoken agreement I made with myself that I was buying these books to read! Prudent purchasing is hard with the plethora of new publications and the alluring recommendations of friends, bloggers and my personal Amazon page. (Just today, two “new for you” titles caught my eye!) In my effort to buy and read more wisely, I’ve refined the questions I subconsciously ask myself to guide my purchasing. I think the following are worth considering.

1.       How important is the book? I want to buy and read the best, most influential books, so I ask questions like these:

·         Is this a classic that has stood the test of time and proved its power to shape culture (Plato’s Republic)?

·         Is this book already, or will it likely become, a seminal work in my field (Sanders, Paul and Palestinian Judaism)? Or does it significantly advance a discussion (Wright, Jesus and the Victory of God)?

·         Does this book apply truth to current realities with wisdom, precision and passion (Willard, The Divine Conspiracy; Peterson, The Contemplative Pastor)?

·         Or, is this merely a distillation or re-expression of others’ ideas that adds little to the discussion (West, TOB for Beginners; Boyd, The Myth of a Christian Nation).[1]

I should read and consider purchasing books in the first three categories. Those in the fourth category are only valuable insofar as they present crucial and complex ideas with exceptional clarity or beauty, apply them in fresh ways, and/or make them accessible to a new audience (as do the two cited above). They may also summarize recent research. These books are useful when diving in, or introducing others, to a new subject (so they make good textbooks). But we must be careful to find the best ones and consider whether we need to own them.

2.       Will I return to this book? Various books suggest a negative answer:  insignificant books that catch my fancy while I’m browsing through a store; obscure (and often expensive academic) works meet a short-term need or popular books that are making a splash in the church or the broader culture (Brown, The Da Vinci Code; Young, The Shack; recent works by Malcom Gladwell). None of these need empty my wallet or fill my shelf. On the other hand, if it’s clearly tied to my research and teaching, it may be worth owning (C. Wright, The Mission of God).

3.       Is it smarter to borrow or buy this book? The answers to the first two questions suggest the answer to this third. If it’s not influential or enduring, or if it is expensive, borrowing may be the better bet. It was easy to borrow books in seminary, where my daily work was carried out in a world-class theological library, just steps from my home. It got harder when I moved, but I’m learning to think ahead and request titles from my local library. They haven’t yet turned down a suggestion for purchase! Their budget is bigger than mine. If they’ll buy the titles I want to read but not own, I’ll have more resources for the best books.

4.       When should I buy this book? If I’m not ready to read it today, I don’t need to buy it today. This is a tough principle to follow. Sometimes a great deal may override this rule, but a deal must not trump questions 1-3. A bargain won’t make a bad book better or give me any more time to read it. I bought many books in seminary with good intention to “read them eventually.” I’m working through the stacks, but some of the best deals I scored may never reach the top of my list. Unless it’s a classic, it may be outdated, updated or replaced by the time I get to it. The point is, I can make the most informed choice when I’m actually ready to read the book.

If we don’t prioritize, we’ll end up with shelves full of words rendered worthless through negligence.  A wealth of wisdom would sit silent. A wealth of money would be wasted. This would be tragic, considering Jesus’ call to stewardship and the poverty of many of our brothers and sisters throughout the world. Recognizing the proclivity of our hearts to idolatry, let us not displace devotion to God with veneration of knowledge.

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[1] Some people “Wright” books to summaries their own work; sometimes I’m guilty of buying these (Surprised by Hope) for the sake of expedience: I can read the digest to get the main ideas and read go back later to tackle the monster(s).

Bible Reading 2: The Blessings and Curses of Being a Biblical Scholar

Four years getting a bachelor’s degree in biblical studies and four more years studying Scripture in seminary have obviously changed my approach to the Holy Book. I would not trade my education, for it has enriched my life and my faith in countless ways. Yet serious study has also made some aspects of Bible reading more challenging. I begin here, with what I’ll call the “curse,” before returning to the rich rewards I’ve reaped from serious engagement with sacred Scripture (blessings).

Curse: My first reaction when I approach a text is to think of what I don’t understand, even though I probably do understand the main point.

For example, I get frustrated reading one of the most straightforward, black and white books in the Bible – 1 John – because I can’t discern its structure and did not understand why John said the same few things over and over in slightly different ways.

When I try to read devotionally, all the “rules” of interpretation come into play:

• How can I meditate on a verse I haven’t read in context? Just one isolated verse? Really?
• How can I learn from a passage when I don’t understand linguistic details, historical background or how it fits and functions in the whole book?
• Don’t I need to interpret a text in canonical context, that is, in light of the whole scriptural story?
• How can I faithfully apply a text if I don’t grasp its meaning and implications for its original readers?

The questions can be paralyzing, when I simply want to listen to the text and apply.

But there are also rich blessings of academic study of Scripture. Often, these blessings are received through and because of rigorous wrestling with interpretive questions like those above. One such blessing came up in a conversation I had with a college student about reading the Bible devotionally. I’ve always struggled with this. I tend to read for ideas rather than “application points” that speak right into my life, especially. But then I realized two things:

• Even If I’m not specifically inspired each time I open the Word, the truth is in me, and it speaks to me when I need it, especially when I’m walking through a valley or undergoing trail.
• I’m learning to apply the Bible’s “big ideas,” that arise out of its Grand Story. I find these themes far more exciting and inspiring than the relevant nuggets that we can – responsibly or otherwise – mine out of texts.

There are other blessings too:

• I have skills and tools to discover the meaning of difficult ancient texts.
• I have greater capacity to learn from the labors of great teachers who write about the Scripture.
• Study increases my grasp of who God is and how he’s working to redeem this broken world.
• It also continually clarifies my picture of righteous worship, faithful living, and how God’s Spirit empowers both.
• I have come to see so many glorious dimensions to the saving work of Jesus.
• I have a greater hunger for heaven, and I understand why it will be wonderful: because we’ll live as priests in the presence of our God offering sacrifices of praise to him, just as he created us to do!

So, at the end of the day, I would say the puzzlement and occasional paralysis in approaching Scripture is a small price to pay for the rewards I’ve reaped from my first decade of academic study. Even if I my personality pushes me be more academic than devotional and more abstract than practical, I’m convinced that these elements can – indeed must – be wed. To this end I labor and study and read and pray.

What’s your “bent” when you come to the Bible? What parts of reading and study do you find most challenging or exhilarating? How do you see the relationship between devotional reading and study?