Category: Christianity

Psalm 46 A Mighty Fortress is Our God

image A mighty fortress is our God, a bulwark never failing

Our helper He amid the flood, of mortal ills prevailing. Martin Luther

God is our refuge and strength, an ever-present help in trouble.

Therefore we will not fear, though the earth give way and the mountains fall into the heart of the sea,

though its waters roar and foam and the mountains quake with their surging. (vv 1-3)

46 is the first of a trio of psalms that celebrate the security of being God’s people. In the same way that it inspired Luther to pen his well known hymn, the psalm fills all believers with confidence knowing that in God the future is secure despite whatever current circumstances might suggest.  The temptation to seek the comfort of the world in surrender is diminished as the knowledge that all is in God’s control with a Holy outcome assured.

Come and see the works of the Lord, the desolations he has brought on the earth.

He makes wars cease to the ends of the earth; he breaks the bow and shatters the spear, he burns the shields with fire.

Be still, and know that I am God; I will be exalted among the nations, I will be exalted in the earth. (vv 8-10)

The words strike the modern ear as jingoistic but this was not the intention of the psalmist. He points to the Lord’s victories as both a warning against attacking Yahweh’s people and as a sign over the walls of Jerusalem that this city belongs to Him. None should be so bold as to attempt to change that ownership and face the certain ruin that follows. God’s voice bellows in the final verse: “Enough! I alone am God and I will be known throughout the world as Lord!”

Let the final words of the psalm infuse your prayers this week, “The Lord Almighty is with us; the God of Jacob is our fortress.”

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Submission to Those in Authority

imageSubmission is among the most difficult of the spiritual disciplines to put into practice. Every time that we place another above self we run the risk that out submission will be abused. The Christian is willing to be obedient to the Lord in this risky venture but we search for limits and these are reached when submission becomes destructive. This point is clear in the words of Christ,

Jesus replied: “Love the Lord your God with all your heart and with all your soul and with all your mind. This is the first and greatest commandment. And the second is like it: ‘Love your neighbor as yourself.’ All the Law and the Prophets hang on these two commandments.” (Mt 22:37-40)

We are challenged by Peter who described a radical submission to wordly authority in his first epistle. He says “Submit yourselves for the Lord’s sake to every authority instituted among men: whether to the king, as the supreme authority, or to governors, who are sent by him to punish those who do wrong and to commend those who do right.” Our submission is a clear sign to  the watching world that we see authorities as vested in their position by God. We are obedient up to the point at which the submission is abused and it becomes destructive.

This ‘spiritual authority’ is the key indicator that the modern Christian is alert to. We are deeply aware of the differences found in a world of Christians and those who are antagonistic toward Christ. Are we allowed to refuse to submit in situations where spiritual authority is absent? For the most part, no. We are to emulate the radical submission of Christ to greatest extent we are able until such point that it becomes destructive. Until then, we model the Gentle Soul and pray that their hearts will be touched.

Total Annihilation or Eternity in Hell

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“’Father Abraham, have pity on me and send Lazarus to dip the tip of his finger in water and cool my tongue, because I am in agony in this fire.” (Luke 16:24)

God is love. (1 John 4:16)

There is a difficult tension that many believers confront when the doctrine of eternal punitive condemnation in Hell is contrasted to the pure love and holiness of God. How could a God of such love and mercy create such a place as the torturous horror of the chambers of Hell? Not only that, how would he condemn his creations to this painful punishment forever? In the course of answering these questions and responding to a call for the reconsideration of the doctrine of Hell, the concept of Annihilationism has been created. This school of thought believes that although not everyone will be saved (cf: universalism), those who are not saved will not face unending punishment. Instead, those not saved will simply cease to exist; they will be destroyed or annihilated. The core belief that supports this modified doctrine is that no one, regardless of the enormity of their sin, deserves eternal suffering.

A form of annihilationism known as conditional immortality states that the human being in his nature is mortal. Those who die unredeemed will be allowed by God to pass out of existence while the believer is granted immortality so that they survive death. A more developed form of this doctrine sees the unredeemed participating in the resurrection but that they will again pass out of existence while the saved enjoy the new heavens and new earth. Another form of annihilation envisions a period of punishment but that it is not eternal. After some measure of time has passed, perhaps in proportion to the sinfulness of the person, the soul finally ceases to exist.

The difficulty with annihilation is that there is little direct support in the Scriptures for the doctrine. The typical annihilationist reads the passages that refer to the final states, specifically those referring to destruction, literally. For example, Matthew 7:13 says:

“Enter through the narrow gate. For wide is the gate and broad is the road that leads to destruction, and many enter through it.

The word destruction is interpreted literally as matter being destroyed, fulfilling the annihilationist’s view of the end state. The Greek word apoleian does not support this literal interpretation but English readers have continued to do so. The annihilationist must also explain the number of passages that support the eternal measure of perdition. Many complex scriptural structures have been constructed to perform this task but the majority of the Church has not been convinced.

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Psalm 45 Your Throne O God Will Last For Ever

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My heart is stirred by a noble theme as I recite my verses for the king; my tongue is the pen of a skillful writer.

You are the most excellent of men and your lips have been anointed with grace, since God has blessed you forever. (vv 1-2)

Psalm 45 draws our attention because of its shift in focus. This is not a prayer or plea to God as the preceding entries have been. Instead, it is a song in praise of a Royal on his wedding day. Our view of the psalter is expanded and its application to all of life is made more apparent.

The voice of the first verses also gives us a new appreciation for the author of the song. He is an ‘expert scribe’, similar to profession of Ezra (Ezra 7:6). The scribe is not simply a transcriber of words. He is a learned fellow, observing and cataloging the traditions, literature, and practices of his community. In the instance of this psalm, it appears that he has composed this loving tribute orally and speaks it to the King himself. We will now be more aware of his hand in the rest of the psalter as we continue our exploration.

The application of this psalm has expanded through the ages. This was read as a Messianic text in later Jewish practice and others have found it to be speaking allegorically of the relationship between God and His people. Many have struggled with verses 6 and 7 as the King is referenced as God:

Your throne, O God, will last for ever and ever; a scepter of justice will be the scepter of your kingdom.

You love righteousness and hate wickedness; therefore God, your God, has set you above your companions by anointing you with the oil of joy. (vv 6-7)

In the context of the time, modern readers must appreciate that King was seen as divinely appointed by God and possessed a special relationship because of the selection. This is not to be read as an ascendency to divine status nor as idolatry. The author of Hebrews found in these verses the perfect words to speak of the Son of Man and His person and office (Heb 1:8-9). Christians have interpreted this psalm as a song of love between Christ and His church, a beautiful application of beautiful words.

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Hell, Metaphorically Speaking

image “As the weeds are pulled up and burned in the fire, so it will be at the end of the age. The Son of Man will send out his angels, and they will weed out of his kingdom everything that causes sin and all who do evil. They will throw them into the fiery furnace, where there will be weeping and gnashing of teeth. (Mt 14:40-41)

Could a God whose primary characteristic is His love truly condemn sinners to an everlasting punishment of fiery pain and unending agony? This is one of the first questions that must be answered in a theological examination of the doctrine of Hell. Could such a thing be literally true? In the previous post, the literal view says that there is a Hell and that it is as described in the Bible, a place of eternal punishment.

A second approach to Hell is known as the metaphorical view which denies that the Bible does not support a literal picture of a burning abyss. Some say that this has become the dominant evangelical view and that it best aligns with the revelation of Scripture. At the heart of this position is the exegetical understanding that the images of Hellfire and brimstone are not meant to be interpreted as literal depictions of hell. Instead, they are to be read as figurative language intended to warn the sinful of their impending doom. Jean Calvin was a supporter of the metaphorical view saying that the ‘eternal fire’ in passages such as Matthew 3:12 are better understood metaphorically. Luther also dismissed the horrific images of Hell portrayed by the artist, saying they held no value in the discussion. Proponents of the metaphorical view are careful to limit discussion of the description of Hell to only what is revealed in the scriptures. It is noted by this camp that many of the impressions of Hell that we hold today have come from the fanciful imaginations of authors outside of the Bible.

Is there an adequate foundation for this approach to Scripture? The first assurance that the metaphorical camp issues is that they in no way intend to do away with the doctrine of Hell. There will be a judgment of all people to perdition or peace. With this point established, the question of how to approach the texts on this matter must be answered. The metaphorical view states that it was common practice to use hyperbolic language (rabbinic hyperbole, which would include Jesus) to emphasize their points. A pair of texts from different contexts give examples of this type of language:

“If anyone comes to me and does not hate his father and mother, his wife and children, his brothers and sisters—yes, even his own life—he cannot be my disciple.” (Lk 14:26)

“If your right eye causes you to do, gouge it out and throw it away. It is better for you to lose one part of your body than for your whole body to be thrown into hell.” (Mt 5:29)

Do we take these statements literally and gouge our eyes out or hate our beloved? No, and nor did Jesus intend for these statements to be taken literally. In the portrait of Hell that the Scriptures provided, especially in the NT, hyperbole is utilized in order to emphasize the end that awaits those who do not follow Christ into a positive judgment. It was common in Jewish literature to use vivid pictures in order to demonstrate that God has ordained an end to wickedness.

The image and use of fire in Jewish literature is often non-literal. It is used to portray the gravity or seriousness of a situation and not necessarily an intense heat or consuming flame. [ In the NT, examples of this usage include Rev 1:14, Luke 12:49, 1 Cor 3:15, James 3:5-6. ] The use of fire in conjunction with Hell is understood to be a convenient image portraying the intensity of the burning wrath of God. The imagery that is provided is meant to convey the seriousness of the final judgment and it was to included to bring gravity to the entire message of the gospel. The decision to ignore the message is at your own peril, it is not a decision to be dismissed without thought.

Proponents of the metaphorical view support their understanding of the figurative language by examining the language used to describe Heaven. If the scriptural images of Heaven are examined the reader discovers a thoroughly first century picture of the place of eternal rest. It is portrayed as a magnificent city built of gold and jewels and surrounded by high walls, something that is unseen in the modern world. We must ask why the image doesn’t portray a Los Angeles or Paris, modern day magnificent cities. The metaphorical camp challenges the hermeneutic used to interpret the imagery, asking, doesn’t God use images appropriate to the time to help readers of a specific era comprehend His message?

Conclusion

The metaphorical view of Hell interprets the imagery used to described the place/condition of the wicked following the final judgment as figurative. The images of fire and sulfuric smoke are not to be taken literally. They are hyperbolic vignettes meant to convey the serious nature of the judgment and the need to align one’s life appropriately. The metaphorical view does not deny the reality of Hell, it simply challenges the horrific punitive imagery that has developed over the years from the snippets of revelation in the Bible.

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Others First : Submission of Self

image Do nothing out of selfish ambition or vain conceit, but in humility consider others better than yourselves. Each of you should look not only to your own interests, but also to the interests of others. (The Christ Hymn, Phil 2:3-4)

The spiritual discipline of submission operates on two planes. We first submit ourselves fully to God and His Word and then we follow the example of Jesus and take an attitude of submission to others. Submission is not slavery. It is the willing humility of oneself to another, making their needs paramount to your own in emulation of the humiliation of Christ on your behalf. In addition to imitation, the Christian subordinates themselves to others in love, valuing them and treating them according to kingdom principles.

When this topic is preached in the modern Christian church it is often stated in general terms. We submit to our neighbors and those we encounter in our daily lives. True submission however requires that we be more intentional in our quest. We must remember to practice submission within our families carrying their burdens and being transparent in our own. We are to seek out opportunities to honor the broken and despised by being among them and loving them. Perhaps the great challenge of submission is to practice this discipline within our community of belief. As the Church mirrors the culture and its emphasis on recognition and position, we seek the lowliest ministries far away from the platform to demonstrate the love of Christ within the Body.

The discipline of submission is the least natural of all of the practices. Our self rebels against it, insisting that it get its own way. We train ourselves to control this desire, to understand that the sacrifice made on our behalf by the God of All makes it uneccessary to continue to demand what we see as ours. We can have confidence that as we submit ourselves to others, they may soon do the same for us.

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Hell, Literally

imageHell is portrayed clearly in the scripture as the punitive, eternal punishment of the unredeemed. It is not described geographically as the subterranean caverns of flame and horror somewhere beneath our feet. Instead, it is understood as a state of being as the wicked stand separated from God into eternity. The inspired authors of the references to Hell were less concerned with painting horrific visions of the nature of Hell and more motivated to spell out the seriousness of the coming judgment. The literal view of Hell has fallen from favor with modern Christians who often attribute it to the fevered dreams of the early fathers, saying that it is unseemly for the educated Church to further such a doctrine.

Three words are used for Hell in the Old and New testaments. In the Hebrew of the OT, the reader encounters the word sheol (שׁאול). The term appears 65 times with a variety of translations being made in the modern Bible (KJV): 31 times it is translated as ‘grave’, 31 times it is ‘hell’, and as ‘pit’ three times. It is important to note in the case of translations, this usage is not universal. The NIV does not apply the specific label Hell in the OT, unlike the KJV. Sheol is the destination of the dead and in many cases it carries the connotation of nothing more than the place of interment (cf: Ps 49:14, Num 16:33). The instances where sheol is translated more directly as hell do not present a consistent theological position. Some see a clear teaching of a place of judgment while others do not see the ultimate state as one of punishment. In order to decide contextually which translation is appropriate, the reader must evaluate the whole of OT scripture and theology. An understanding of final states emerges which can direct the exploration as the instances of sheol appear. There is a belief in life after death. For the righteous it will be blessed and for the wicked it will be punitive. Details on the nature of the punishment, destruction, etc. are obscure and the reader is cautioned against reading interpretations into the text that do not exist.

The Greek of the NT uses three different words for Hell. Hades appears 9 times, Gehenna is used 8 times, and Tartaros is used once. Hades is the Hellenistic translation of sheol while Gehenna is the more literal word for Hell. In the New Testament, the scriptures add considerably to the Christian doctrine of life after death and the doctrine’s concept of everlasting punishment. Jesus contributes significantly to the understanding of the punitive nature of Hell and the eternal length of one’s stay. The theological ideas are not always expressly stated but when read as a whole, the statements regarding Hell (Mt 5:22, Mt 5:29, Mt 18:9, Mk 9:43, Lk 12:5, etc.) carry the implication that the punishment of Hell will have a duration and that duration will be endless. Various word pictures portray an eternity of fire (cf Mt 13:18-23) and crushing sadness (Mt 22:13). The idea of degrees of punishment is also found in the words of the Lord. The severity of one’s punishment is dependent on their understanding of will of God.

Taken literally, the scriptures teach a doctrine of everlasting punishment though the details of that punishment are few. Like many theological concepts, it is not without challengers, especially in the modern Church where tolerance has become more important and the idea of everlasting punishment in flame and horror an embarrassment that the Evangelical church would prefer not to deal with. One point of difference has to do with duration and whether or not there is a chronological limit to the punishment. The Greek word aionios is often challenged but in every case, the word refers to eternity. (Many people challenge its use with regard to punishment but the same word, when associated with heaven or blessing, is found to mean eternity. Poor hermeneutics.) Another popular challenge to the notion of eternal punishment comes in the form of harmonizing this punishment with the love and grace of God. Many who would like to soften the doctrine say that the concept of unending horror is anathema  to God’s love, that He would not wish this retributive eternity on His creation. This theological desire does not align with the exegetical evidence presented in the Scriptures.

Conclusion

If the Scriptures are faithfully interpreted with sound exegetic principles as a guide, the literal picture of eternal blessing for the redeemed and eternal punishment for the wicked is clear. A portrait of an eternal duration for this punishment is also recorded; there is no promise of end to the horror. The nature of Hell is less clear and many through the centuries have been guilty of fabricating more and more horrific visions of the eternal fire that are not directly recorded in Scripture. If the picture of Hell is derived strictly from the words of the Bible, it can be said to be partly mental, partly physical, and partly emotional. Hell may be an unpopular doctrine but the Scriptures clearly support the concept.

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Psalm 44 Awake O Lord! Why Do You Sleep?

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Awake, O Lord! Why do you sleep?

Rouse yourself! Do no reject us forever.

Why do you hide your face and forget our misery and oppression?

We are brought down to the dust; our bodies cling to the ground.

Rise up and help us; redeem us because of your unfailing love. (vv 23-26)

How do you face defeat and destruction when you sense that God himself has brought the calamity upon you? Despite your prayer and commitment to the covenant you come to the conclusion that the Lord has purposely directed defeat on your life. Do you abandon the covenant as it appears that God has or do you continue in your commitment, taking the long view of current struggle being a part of the eternal plan?

The psalmist models the latter for modern readers. The psalm relates the tragedy of an unnamed defeat on Israel, one that the writer is certain that God has brought about on His people. Often, the immediate response would be to curse God. He has made a covenant with the people and yet has injured them. Can God be trusted? A rehearsal of all that Yahweh has done forms the foundation for this reflection on current travail.

We have heard with our ears, O God; our fathers have told us what you did in their days, in days long ago.

With you hand you drove out the nations and planted our fathers; you crushed the peoples and made our fathers flourish.

It was not by their sword that they won the land, nor did their arm bring them victory; it was your right hand, your arm, and the light of your face, for you loved them. (vv 1-3)

If God has been consistently good there is no reason to consider His recent act as anything but a necessary moment in the eternal plan of the world. Doubt creeps in, despite this thought. Is it possible that we the people of the covenant have not held up our end? The psalmist also considers this option.

All this happened to us, though we had not forgotten you or been false to your covenant.

Our hearts had not turned back; our feet had not strayed from your path. (vv 17-18)

Ultimately, trust in God’s wisdom and the ultimate good of His eternal course of events brings us consolation. What alternative do we have?

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Submission Before the Cross

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“…he humbled himself and became obedient to death—even death on a cross!” Phil 2:8

The cross life is for all of us but it also presents us with one of the Lord’s most challenging teachings. His most radical social teaching was that the leader of others would be subordinate to them, he or she must be the servant of all. The cross life consists of your free acceptance of this servant role.

Submit to one another out of reverence for Christ. Eph 5:21

We all, at various points in our lives, expect others to subordinate themselves to us and when they don’t do so, we’re offended and even, disrespected. Our difficulty in submission is rooted in this expectation. To consistently and regularly submit to others is not a natural desire, it runs contrary to our self’s desire to gain our own way. Practicing the discipline of submission helps us transition into the cross life and trains our self to put the needs and desires of others in a superior position to our own.

To begin practicing the discipline of submission in the Spirit of Christ, that is to begin the cross life he has ordained for you, requires the first step of submitting to God. You must return to the Cross daily, whispering a prayer that yields body, mind, and soul to God’s purposes before your own. Thomas a’ Kempis left us a morning prayer to be utilized upon awakening; “As thou wilt; what thou wilt; when thou wilt.” This consistent first act of submission builds the strength in our knees to submit to others in a similar fashion. A similar prayer before the long darkness of night reminds the soul in subconsciousness to focus on subordination rather than swimming in dreams of dominance.

Remember that we practice the spiritual disciplines as a means to an end. In themselves they are nothing but soul strengthening exercises. In the case of submission, we seek a new orientation to world that will hopefully be emulated by those that surround us. Our guide in these exercises are the Scriptures. We submit to them. We submit to hearing the Word, to receiving the Word and obeying it. In this way our submission does not become a way to draw attention to ourselves. It becomes a demonstration of the truths of the Bible to a world desperately in need of such truths.

Let’s bend a knee together this morning as the sun lights the sky…

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