For the Kingdom of Heaven is Like…

20 11 2008

Our pastor has been preaching a sermon series on what the kingdom of heaven is like, using as his text, inter alia, the parables in the book of Matthew. At the end of one of his sermons, he asked us to write our own parable using our occupations, capacities as parents, or grandparents, etc. as the basis for our own parable.

For example, a teacher’s might begin, “For the kingdom of heaven is like a classroom…” Naturally, I thought, “Church assignment…blog post.” And thus, a snippet of the gospel according to Peter (red-letter edition):

Satan Smiting Job, William Blake

Satan Smiting Job, William Blake

…and Jesus said, “For the kingdom of heaven is like a court of law, where the accuser very thoroughly and convincingly builds a case against the accused. He presents the evidence to the jury bit by bit, witness after witness.

Pointing to the one on trial, the prosecutor boastfully argues to the jury:

‘Ladies and gentlemen of the jury, this poor excuse for a human being has committed heinous violations of the most holy law.

He has placed other gods before the one true God, the God of Abraham, Isaac and Jacob.

He has made idols of innumerable persons and things.

He has taken the Lord’s Name in vain countless times.

He has never kept the Sabbath holy, defiling it at every opportunity.

He has dishonored his father and mother all of his life.

According to the very words of God’s own Son, he has committed murder and adultery. Repeatedly!

This man is a thief, a liar, and a coveter. A worse human being has never been created. This man is guilty! Guilty! Guilty!

And justice requires that he be punished!’

There is no defense to present. The jury, horrified by the actions of the accused, quickly returns a verdict of ‘guilty,’ fully expecting the Judge to impose the stiffest sentence possible: an eternity in the lake of fire.

The Judge turns to the accused and says, ‘Is there anything you have to say for yourself before sentence is imposed?’

The accused, still bound and shackled, bows his head in shame knowing there is nothing he can say in defense of these accusations.

But, quietly and confidently, the advocate for the accused stands, and, placing his hand on the accused’s shoulder, says:

‘Your Honor, I stepped out of heaven and became flesh. I was born to a human mother. I was raised by a human father. I spent my life teaching humanity about You.

I was hated. Mocked. Spat upon. I was imprisoned, scourged, and tried before a sham court. I was convicted, sentenced to death, and crucified, all so that this man and others like him would not have to endure the same.

Three days later I rose again, having paid in full the price for all human sin. It is true, this man is guilty of all of those things. And more.

But, what you have required of this man is this: that he believe in Me and what I did for him and others like him, that it would not have been done in vain.

Your Honor, the only thing I can say in defense of this man is that he believes.

I have paid his debt. I have endured his punishment. His sentence has been imposed, his time has been served.

Ought not this man, being a son of Abraham, whom this accuser has bound, be acquitted and loosed from this bondage? Ought not this man be set free?’

The Judge, robed in pristine white, leans forward, looks at the accused, smiles, and says, ‘You are free.’”


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Hebrew - The Divine Language

3 11 2008

I have spent a lot of time lately contemplating the Hebrew language (even more than usual). I simply cannot escape the conclusion that the language is supernaturally composed. It almost makes me wish I was a statistician so that I could calculate the odds of a human or group of humans developing a pictographic language such as that of the Hebrews.

I hope I never become one to recycle posts (because one of my very first posts was on The Language of God), but I do want to share this again now that all (for now) of the posts on Genesis 1:1 are finished. I will compile them in a single post soon for easy reference. But, more fundamental that that…

The word “Hebrew,” or Ibrit (pronounced ee’vreet, please forgive my phonetic spelling), is derived from the word Ibri (pronounced ee’vree, which is also “Hebrew” in English). Ibri means to pass over or sojourn. Abraham was first called the Hebrew (Ibri) in Genesis 14:13 because he was a sojourner in the land, or he was one who “passed over” the land. It’s certainly no coincidence that one of the chief Jewish holidays is Passover, perhaps just a great foreshadowing.

In many ways, all believers are called to be “Hebrews,” sojourners in this world. So, what of this word, “Hebrew,” that would ultimately become the name of the language spoken by the descendants of Abraham? Ibrit is spelled using the Hebrew letters AYIN, depicted in the ancient Hebrew pictographs as an eye and meaning to see, as by revelation; BET, pictured as a house or tent and meaning a house or lineage; RESH, pictured as a man’s head, meaning the first or highest person; YOD, pictured as a hand or arm from the elbow to the fist, meaning my or my hand/works; and TAV, pictured as two crossed sticks and meaning a mark or covenant.

Before I get to the breakdown of the individual letters that make up Ibrit, I want to point out that brit is the Hebrew word for covenant. Thus, Ibrit can be fairly seen as TO SEE or a REVELATION of the COVENANT. The conclusion that I have reached is that we will SEE, or the REVELATION of, God’s COVENANT will be in and within HEBREW. Both within the word “Hebrew” itself and generally though the Hebrew language.

Now, “Hebrew.” Recall from earlier posts that the Hebrew letters BET and RESH form the Hebrew/Aramaic word bar, or son, so in Ibrit we SEE the SON with his HANDS/ARMS on a CROSS. Here’s the visual (remember, Hebrew is read right to left):

Hebrew

Hebrew

Related Posts:

God Speaks: The Origin of the Alphabet

My Covenant

The Language of God


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Categories : Ancient Hebrew, Bible, Christianity, Genesis, Hebrew, Jesus, Old Testament

Book Review - Just Courage: God’s Great Expedition for the Restless Christian

28 10 2008

I want to thank InterVarsity Press for the courtesy copy of Just Courage: God’s Great Expedition for the Restless Christian by Gary A. Haugen for review.

Just Courage

Just Courage

Book Details:

Just Courage: God’s Great Expedition for the Restless Christian

Gary A. Haugen

InterVarsity Press (June 2008)

ISBN 978-0-8308-3494-5

I think every Christian at one time or another is forced to ask, “Shouldn’t there be more to this Christian life?” Gary A. Haugen describes this another way, “Indeed, there comes a time in the life of every believer…where a voice inside us simply asks, Now what?” Mr. Haugen describes this phenomenon as “a voice of divine restlessness,” “a voice of sacred discontent,” and “a voice of a holy yearning for more.”

For anyone who has ever felt that “divine restlessness,” and, in particular, for those who presently have that feeling of “sacred discontent,” Just Courage might just be the holy kick in the church-pew-softened backside you need.

Haugen begins his book by recounting a relatable childhood memory about a trip to Mount Rainier with his father and older brothers. In short, Haugen laments letting fear and anxiety prevent his climbing to Camp Muir (the base camp used by summit climbers) with his father and siblings. Haugen spent the rest of the day in the visitor’s center waiting for his family to return. His father and brother had an unforgettable day and stories to tell, he did not. Haugen says he went on the trip but missed the adventure.

Haugen likens the regret of missing that adventure to the “divine restlessness” felt by many Christians. Haugen’s answer for satisfying this “voice of sacred discontent” is responding to the call of God in the struggle for justice. The justice to which Haugen is referring is not the typical 90-day sentences meted out by judges and juries to misdemeanants, but rather the international war against forced sex trafficking and slavery. Haugen maintains that the root cause of much of the suffering he and his organization encounters is violence.

Gary A. Haugen is the president and CEO of International Justice Mission (IJM), a human rights organization dedicated to securing justice for victims of slavery, sexual exploitation and other forms of oppression. Haugen notes that the body of Christ has been mobilized to address many of the symptoms (hunger, homelessness, sickness, etc.), but that the root cause is the less-familiar problem of violence. An issue the body of Christ has yet to address.

Haugen provides riveting examples of how the IJM lawyers, investigators and human rights workers battle this international problem. One of the many examples worth noting is that of Sean Linton, a lawyer at an elite national law firm who decided to test a divine paradox, “the hypothesis according to Jesus,” that you find your life when you lose it. Linton left his life as a high-powered lawyer to work for IJM. Linton, who opened IJM’s first office in the Philippines, “thought, If I can rescue one child from the unspeakable horror of forced prostitution, it would outweigh any sacrifice I could possibly make.” Linton said, “It was like math…No emotion. I did not have the faith to believe that God could somehow provide for me and that I might even find joy in it. No, I just expected to be lonely and to suffer. But I signed on to try and save that one child.”

Linton noted the four things holding him back: 1) comfort, 2) security, 3) control, and 4) success. Haugen writes, as “Jesus said, ‘If you lose your life for my sake, you will find it.’” In return, Linton got 1) adventure, 2) faith, 3) miracles, and 4) deep knowledge of Jesus. “Who among us wouldn’t want these?” Haugen asks.

In contrast to the many other reports of international injustices, Haugen goes beyond reporting on the problem and offers practical advice for the reader who wants to get involved. Just a few of the practical ways anyone can get involved:

  • Sending a text or an email to get people involved.
  • Obtaining a IJM Mission Training DVD to assist churches and short-term missions teams in identifying injustices.
  • Becoming a IJM prayer partner.
  • Partnering financially with IJM.
  • Engaging Congressional Representatives on justice issues.
  • Join IJM’s church mobilization staff for worldwide field offices.

Just Courage is undoubtedly one of the most thought-provoking books I have read in years. More than just thought provoking, Just Courage is faith-provoking, action-provoking, and provoking in general. I strongly encourage anyone called to the mission or justice fields to read this book. For those who aren’t called into those fields, Just Courage might stir another calling or prompt you help others who are so called.

People who should definitely read this book:

  • Pastors, missionaries and missions team leaders;
  • High school and college students who are internationally or missions minded;
  • Law and criminal justice students and professionals and law enforcement officers;
  • Sociological, psychological, and social work students and professionals;
  • Educators of any kind; and
  • Anyone who is bored.

The book is a quick read, approximately 150 pages, only 130 or so of which are the book’s text. The remaining pages are the appendices and acknowledgments.

If there is a criticism I have, and I’m not entirely sure that I do, but if I do it is the focus of the book. Not the subject matter, but the scope. “Justice” as a subject is highly appealing to me (as a lawyer), but others may be less attracted. I think Haugen appropriately addresses this foreseeable objection by providing a variety of methods and opportunities to get involved short of being thrust into the brothels and sweat shops of some foreign and unfamiliar land.

I not only encourage everyone to read Just Courage, but to support and participate in the International Justice Mission’s mission:

International Justice Mission (IJM)

IJM - Giving

IJM - Employment

IJM Relentless

IJM Institute

IJM Facebook

IJM - Wikipedia


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Genesis 1:1 and God’s Great Ambiguity

8 09 2008

This month marks the one-year anniversary of the beginning of my study of Genesis 1:1. When I first began studying Genesis 1:1 in the ancient Hebrew, I remember being amazed at how after 2 months I had yet to exhaust the remarkable wisdom and revelation contained in this one seemingly simple verse.

1

Genesis 1:1

The one-year older and one-year wiser me now realizes that, even after a year, I still cannot wrap my head around all God has packed into those seven little Hebrew words. If you are new to this blog, please review these posts for reference:

As wonderful and majestic as these revelations are, they barely scratch the surface. In addition to trying to show the word pictures painted in Genesis 1:1 by the ancient Hebrew pictographs, I have struggled for almost as long trying to come up with an accurate and appropriate English translation of Genesis 1:1. Quite frankly, I don’t think I can. I’m not sure anyone can. There are plenty of approximations, but none that I would endorse as being the translation.

After spending a year in this verse, I think I know why: Genesis 1:1 is ambiguous. I don’t mean to suggest that God meant for it to be ambiguous, or that He wants it ambiguous, or that He thinks it is ambiguous. But, Genesis 1:1 is not translatable into a single, simple rendering. The language of God (see The Language of God and God Speaks: The Origin of the Alphabet) is ambiguous because it is so meaningful and so complex that it cannot be rendered word-for-word or thought-for-thought and still mean all that it is supposed to mean.

I don’t think this sort of ambiguity is limited to Bible translation, scriptural interpretation is just as ambiguous. For example, I am familiar with four interpretations of why God favored Abel’s offering and not Cain’s (Genesis 4): 1) Abel’s offering involved a blood sacrifice, Cain’s did not, 2) Abel’s offering was of the first born of the flock, Cain’s was not of the first fruits, 3) Abel’s offering was made in faith, Cain’s was not, and 4) (the most recent and interesting interpretation I’ve heard was actually from our pastor, Eric von Atzigen of Emmanuel Fellowship Church) Abel’s offering was of the first born and not made in the course of time as Abel’s was.

Are any of these interpretations mutually exclusive? Don’t they all suggest scriptural principles? Can they all be correct? I’m not saying that all of these interpretations are necessarily right, but I find no scriptural reason why they couldn’t be. I think the same is (often) true of Bible translation. And I think it begins in the beginning.

Thus, a few suggestions for the many facets of Genesis 1:1:

1. The Runner Up: The translation of the Jewish Publication Society’s Hebrew-English Tanakh (I will presume the qualifications to produce such a translation). The Holman Christian Standard Bible contains a similar translation suggestion in a footnote as do other English translations. This is probably as accurate a translation as there is.

1 When God began to create heaven and earth-2 the earth being unformed and void, with darkness over the surface of the deep and a wind from God sweeping over the water-3 God said, “Let their be light”; and there was light.

2. The Narrative: My own personal idea of God as the great narrator, telling Moses the ultimate campfire story. I don’t pretend that it is a word-for-word translation, but I think it conveys what it needs to. It fits with the Toledoth (Hebrew for “generations,” translated “the generations of…”) structure of Genesis, and has that “Once upon a time” feel.

1 The beginning: God created the heavens and the earth. 2 The earth was formless and void and darkness was over the abyss. God breathed on the surface of the waters and they started to vibrate. 3 And God said to light “you will exist,” and light existed.

3. The Technical: A very literal but useful translation which gives insight into the expansion of the universe and other cosmological observations. I pieced this together from the mechanical translation at the Ancient Hebrew Research Center and others.

1 In the beginning, God fattened the sky and the land. 2 The land had only existed in chaos and was unformed, and darkness was on the face of the deep, and a wind from God was fluttering upon the face of the water. 3 And God said “light will exist,” and light existed.

4. The Ultra-Hebraic: A translation that is somewhat surprising, but I think as plausible as any, although you would never know it from any of the traditional translations (see The Letter Aleph at Hebrew for Christians). I very much appreciate the idea that, if God creates things by speaking them into existence, the first creation has to be language and an alphabet.

1 In the beginning, God created the aleph-tav, the sky and the land. 2 The earth was chaotic and formless, and darkness was upon the face of the deep. And a wind from God was fluttering upon the face of the waters. 3 And God said, “Let their be light,” and there was light.

5. The Traditional: The translation with which we are most familiar, with slight variations (a combination taken from the NASB and NIV). Although not necessarily the most accurate, it is the most common, and probably as accurate as any.

1 In the beginning God created the heavens and the earth. 2 Now the earth was formless and void, and darkness was over the surface of the deep, and the Spirit of God was hovering over the surface of the waters. 3 And God said, “Let there be light,” and there was light.

I do not believe that any of these translations are mutually exclusive, nor do I believe that any suggest anything that is scripturally false. I do believe that all of these are supportable from the text and that all suggest a slightly different aspect of God - all of which I love.

I write this to suggest that ambiguity in the Bible might not be ambiguity at all, but our inability to put the Word of God into simple English, or Spanish or Esperanto. If this is the case, shouldn’t we be less dogmatic about our own determinations about which translation is the most accurate. I think I prefer the idea that God’s Word is so rich and meaningful that it cannot be put into…well, words.


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Categories : Bible, Bible Translations, Christianity, Faith, Genesis, God, Hebrew, Old Testament, Religion

Digital Apologetics Study Bible

6 09 2008
Apologetics Study Bible

Apologetics Study Bible

I want to thank Kent from Logos Bible Software for making me aware of the new digitized Apologetics Study Bible (ASB) that is a part of the Holman Reference Collection available from logos.com.

In my post So Many Translations, So Little Time, I wrote that my next big project would probably be the Apologetics Study Bible published by B&H Publishing Group. The text of the ASB is the Holman Christian Standard Bible (HCSB) which I am quite fond of; in particular, the treatment of the Hebrew in a few key Old Testament passages (Genesis 1:1 to be exact, albeit in the footnotes). I appreciate that Kent found my reference and responded.

More than the referral to the digitized Apologetics Study Bible, I was quite surprised by the scope of the entire Holman Reference Collection. It includes the Apologetics Study Bible, the Holman Illustrated Bible Dictionary, the Holman Bible Handbook, the Holman Concise Bible Commentary and Teacher’s Bible Commentary, Holman Bible Atlas, Holman Book of Charts, Maps and Reconstructions, Harmony of the Gospels, the book 131 Christians Everyone Should Know, 4000 Questions and Answers on the Bible, and much more.

The production is still in the preorder stage, so if you are interested, you can preorder for approximately 60% off. I, personally, have not preordered. I am not familiar enough with the publications listed to purchase the package without more information. The package does look impressive though.

My personal experience with Logos is extremely limited, but I know several others who absolutely love Logos, my pastor included. I will have to put familiarization with Logos on my ever-increasing to-do list. Thanks for the info, Kent.


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The Salvation of “the earth”

19 08 2008

When I first began writing this blog, I began by showing Genesis 1:1 in the ancient Hebrew pictographs and the beauty revealed therein. I showed that Jesus’ redemptive work on the cross was revealed from “In the beginning…” The last such entry was about “the heavens” and the various revelations made about Noah, Moses, etc. There is much more in “the heavens,” but I will develop that more later.

For those who began reading since then, and for a quick recap here is a brief summary of what we have seen in Genesis 1:1 to this point (and the links to those earlier posts):

In the beginning - The Son of God would be destroyed on a cross.

God - Psalm 23: The Lord is my shepherd…

created - Jesus as the creator.

the heavens - Noah and the flood (Part 1).

the heavens (cont.) - The story of Moses (Part 2).

Now, “and the earth.” I realize it has taken several months to conclude what I began several months ago, but that is, in part, because I wasn’t satisfied that I had finished “the heavens” or “the earth.” Well, there is plenty more in “the heavens,” and I know there is more in “the earth,” but I doubt I will ever be able to exhaust either. That is no reason to prolong sharing what I know is there, so here it is.

Believe it or not, the “and” is quite significant on its own and probably deserves its own post, but for sake of time, I will combine the two. The Hebrew word v’at translated “and” is comprised of the Hebrew letters VAV, ALEPH, and TAV. If you will recall from earlier posts, the ancient Hebrew alphabet was made up of pictographs that represented a letter of the alphabet, a number, and had a symbolic meaning.

The letter VAV was pictured as a tent peg, hook or a nail. Specifically, the VAV was the tent peg or hook that held the curtains of the tabernacle of Moses together. The symbolic meaning of the VAV was to bind together or hook, and represented the connection between heaven and earth. The ALEPH was pictured as the head of an ox and symbolized strength or God, as in the Lord is my strength. The TAV was pictured as two crossed sticks and symbolized a cross, mark or covenant.

Interestingly, the VAV in v’at (and) is the first VAV in the Bible and connects “the heavens” and “the earth” as is symbolized by VAV. As I have written before, I believe “the heavens” symbolically represent God’s Old Testament Covenants. I also believe “the earth” symbolically represents God’s New Covenant in Christ Jesus. The “and” reveals this relationship. The NAIL or VAV is GOD’S COVENANT.

v'at / and

The “and” also is a reassurance that GOD is BOUND by His COVENANTS. Without this reassurance, what is revealed in “the earth” would be meaningless. “The earth” is comprised of the Hebrew letters HEY, ALEPH, RESH and TSADE. The letter HEY was pictured as a man with outstretched arms and means to behold. The letter HEY is also representative of God’s gift or grace. The ALEPH, as I mentioned before, was pictured as an ox head and represented strength or God. The letter RESH is pictured as the head of a man and means the first or highest man, or first born. The TSADE is pictured as a man lying on his side or bent at the knees, or pictured as a fish hook. The symbolic meaning of the letter TSADE was to hunt or fish.

Therefore, GOD’S COVENANT by which He is BOUND is the GRACE or GIFT of GOD which is His FIRST BORN. The conclusion, or TSADE, is even more remarkable. It is our great commission, to GO FISHING/HUNTING. This was and is God’s promise to the world, “Behold, I am going to send for many fishermen,” declares the LORD, “and they will fish for them; and afterwards I will send for many hunters, and they will hunt them from every mountain and every hill and from the clefts of the rocks…” Jeremiah 16:16. Moreover, Jesus first chose fishermen to be His disciples, and He told them He would make them fishers of men.

Let’s go a little deeper. There are five Hebrew letters which have a sofit form which is used when one of these five letters concludes a word, such as the TSADE in “the earth.” The traditional form of the TSADE is a man on bent knees or laying down, representing humility, as in to kneel before or to lay down one’s life. The sofit form is the righteous man upright with hands held high (the Hebrew word tzadik means righteous person). If this is not a picture of Christ Jesus, I don’t know what is. The humble servant laying down his life and rising again. So, “the earth” is the GRACE of GOD in JESUS (HIS SON) who died and rose again, now go FISHING.

As rich and full as some literature is, the beauty of the Bible is beyond human capability and comprehension. Genesis 1:1 alone is fuller and richer in symbolism and meaning that any written work of man…and this is without touching on the numbers and gematria, which I will leave to others far more qualified than I. I used to think that you could devote a lifetime to studying the Bible and never get it all, and I still believe that, but I now think you could spend a lifetime studying Genesis 1:1 and still not get it all.

But it’s going to be fun trying.


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Categories : Ancient Hebrew, Bible, Christianity, Faith, Genesis, God, Grace, Hebrew, Jesus, Religion

Belief vs. Believe

28 07 2008

Without trying to define or redefine faith, I do think it is imperative that Christians appreciate at least one distinction in the whole discussion of faith: the distinction between belief in God and believing God.

It seems that too many of us get caught up in whether someone believes in God. And, if that someone happens to believe in the same God we believe in and generally displays that belief in the same way we do (church attendance, cross or fish paraphernalia, political alignments, etc.), we deem them to have faith.

However, the only place in scripture where I have come across this concept of faith is in the book of James.

You believe that there is one God. You do well. Even the demons believe—and tremble! James 2:19 (NKJV).

Yet, it seems our preoccupation is in persuading non-believers to attain only this level of faith which James mocks. In fact, throughout scripture, this level of faith is assumed. I have yet to come across a character in my Bible who doubts the existence of God. So, why are we content to persuade non-believers to attain this belief?

They key is in distinguishing between a belief in God and believing God. Belief is mocked, believing is praised. “For what does the Scripture say? ‘ABRAHAM BELIEVED GOD, AND IT WAS CREDITED TO HIM AS RIGHTEOUSNESS.’ ” Romans 4:3. Abraham not only believed in God, but he believed God, and it was his believing God that was credited to him as righteousness. Why? Well, that’s a good question.

Faith is about believing God and not believing in God because human faithfulness is flawed, God’s is not. The issue is not whether we believe in God because our beliefs can change from day to day. Even devout believers might subscribe to one theological stance one day and another the next. This is particularly true with doctrinal questions pertaining to spiritual gifts, baptisms, law keeping, the list is endless. I doubt that any one theology is exactly right, no more so than any one theologist is right. I don’t mean to criticize believers who cross denominational or theological lines, I have myself. I only mean, however, to show the frailty of human belief.

True faith, on the other hand, is not belief in God, but rather believing that God is faithful. This distinction very appropriately resembles one of the theological questions mentioned above. Not only was humanity unfaithful in keeping the law, humanity is incapable of it. Fortunately for us, God IS faithful. And we are made righteous not through our faithfulness, or lack thereof, but through our believing in His.

So, you believe in God, you do well. You believe God, you become the righteousness of God.

What does believing God mean? I will try my best to answer that in my next post.


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Categories : Belief, Bible, Christianity, Doubt, Faith, God, Jesus, Religion

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