Read more at Exploring our Matrix.
Author: henry
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NCIS Acoustic Accuracy
… or not. Since I’m a fan of NCIS, I couldn’t resist linking to this post on The Austringer. I definitely didn’t know any of that stuff!
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Tell Your Story
I talk about this quite a bit (here, for example), but I don’t think it can be emphasized enough. It’s very difficult to get people to listen to your theology, your theories about how God works. It’s much easier to get them to listen–and understand–when they hear your story.
Psalm 107 from this week’s lectionary (Lent 4B) emphasizes this in verse 2. In the KJV we have “let the redeemed of the Lord say so.” The TNIV makes it sound more direct:
Let the redeemed of the LORD tell their story–
those he redeemed from the hand of the foe,
those he gathered from the lands,
from east and west, from north and south. — Psalm 107:2-3 (TNIV)
This was my weakness during my theological education. Note I did not call it a weakness of the theological training. It was my weakness during that training.
I was very strong academically. I learned lots. I enjoyed absorbing the knowledge. But two factors worked against this knowledge being useful. First, I was not involved in the story of faith myself. While taking my MA in Religion, and learning so much about the backgrounds of the Bible and the ancient near east, I attended church only three times. I was not part of the community. Second, I was in no way interested in sharing my own story with others. I wanted to share my knowledge, but not my experience.
Many people see problems in seminaries today and claim that young people come back from seminary much less spiritual, much less on fire than when they left. I can’t back up that view personally. While I see these young folks come back somewhat changed, I don’t see the same degree of loss. But to the extent that I do see the problem, it seems to me that they have gotten into the battle between the value of knowledge and experience, of personal understanding versus personal contact and connection.
If you are one of the LORD’s redeemed folks, then talk about it. Talk about your own experience. Make the theology real through the story of the gospel itself and through the story of the way the gospel has “happened” in your own life.
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Charter School Blocked
I’d like to get some more information on this story about a charter school that would target high school dropouts.
I know we’re all fighting over money right now, but it seems like this is a good place for innovation. It’s always possible that there really is a problem with the way the money will be spent, but off hand I’m concerned about this one.
Any readers from that area have a comment? I might actually have to go to google and do some “work”! 🙂
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John 3 and the Jesus Message (Lent 4B/John 3:14-21
Darrel Bock (430-433) combines John 3:1-21 into one section, titled “What Do the Signs Show? Jesus and Nicodemus”.
John’s next account is of an evening visit by a leader of Judaism. Here, outside the tensions of a public confrontation, in the quiet of table talk, the two eras meet, one old and the other emerging. …
I find the word “emerging” in those circumstances as kind of interesting, though I doubt Bock meant by it what I tend to hear. Very often we don’t understand just how revolutionary Jesus was in his impact. Even those who think he meant nothing more than a bit of reform of Judaism must admit that his followers went on into some very revolutionary changes, probably less acceptable than those “emerging” leaders plan for Christianity today.
We look at the changes Jesus brought, and we would like those to be the last changes, the ones that bring us to precisely where we should be. But Jesus is more radical than we give him credit for. God is not as tame as we would like him to be. The whole new birth thing, while it is rooted in various ideas that would have been familiar to Nicodemus, is revolutionary in its results. We always focus on the way in which Nicodemus misunderstands the who new birth/birth from above part. But I suspect what he was trying to avoid was this idea of the person led by the Spirit who could not be completely comprehended.
Didn’t God bring people out of bondage in order to get them to live righteous lives according to a set of instructions, instructions that God himself had given? Was not that the essence of righteousness? But here Jesus sounds so much like any instruction set along the was perhaps part of the way out, and not the destination.
Having set the scene, we can look at our passage for today. With Nicodemus in a bit of shock about people led by God’s Spirit being incomprehensible, going like the wind, led by God’s wind (Spirit), Jesus turns to Torah (Numbers 21:4-9), which is something that Nicodemus should understand. But he picks a very difficult passage and he uses it in a very difficult way. Whether you hear this section as part of the speech to Nicodemus*, or one to the disciples following, and whether you see the context as the confrontation between a nascent Christianity and Judaism, or more literally set in the ministry of Jesus, I think the two are intended to have a connection.
Jesus, the Spirit-led person goes to the cross. Moses the Spirit-led person lifted a serpent up on a pole. In both cases people were required to look up. In the first, this was to the serpent on the pole. In the second to Jesus on the cross. To quote Vincent Taylor as cited in Leon Morris, “There could be no vainer controversy than the disupte whether in those passages (i.e. John 3:14; 8:28; 12:32) the crucifixion of the exaltation is meant. The death is the exaltation” (p. 200n67).
But was this all? In the case of the bronze serpent they were to look to God who provided the sign. One has to ask whether God understood the potential difficulties of this situation, even though one knows the answer. With the serpent as an object of veneration but also of terror, there was every chance that the people would worship it, and indeed that eventually happened (2 Kings 18:4).
But John’s upward look includes everything there is about Jesus. He’s lifted up on the cross, out of the grave, to the right hand of the Father, and when his Spirit lifts the believers from their fear, lethargy, even apathy and into their mission. When one looks at the cross one should see both death, the death of sin (2 Corinthians 5:21) and life, the life of one whom death cannot keep, the life of one who is willing to face death so that the world can be saved. To quote Vincent Taylor as cited in Leon Morris, “There could be no vainer controversy than the disupte whether in those passages (i.e. John 3:14; 8:28; 12:32) the crucifixion of the exaltation is meant. The death is the exaltation” (p. 200n67).
If you tie the “born from above” of John 3:1-13 to the “lifted up” and the place to which the Israelites are called to look, I think you will get some more of this idea. In very broad strokes, as long as we look to this world, we cannot be redeemed from it. Even the good things of this world are failures. We have to look to something “lifted up,” something that is beyond this world in order to be redeemed from it.
All of our human plans of salvation that involve earning God’s favor are a failure. The Israelites demonstrate this level of missing the point when the worship Nehushtan, the serpent (2 Kings 18:4), by burning incense to it. They’re trying to gain the serpent’s favor; God is saying to look up and out.
John 3:16 is called a very simple summary of the gospel, and it is. At the same time it is part of one of the most theologically deep statements of the gospel. You can run through this passage time after time, follow the symbolism, and come back to something simple, but if you go back and let the words of Jesus work on you some more, you’ll find some more “simple” lessons, that put together show the depth of the gospel as well. That’s the genius of John’s gospel, but more importantly, of the Word made Flesh.
*Let me note one more thing. It is likely that the division of the passage comes between verses 15 and 16, so that the reference to the serpent is made to Nicodemus, while v. 16ff is a reflection on the passage.
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Christian Carnival CCLXVIII Posted
… at Crossroads. You can check out the carnival archive here, and consider getting involved by submitting posts and hosting.
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A Note on Types and Antitypes
If you aren’t acquainted with the concept of types and antitypes, you will find it much more difficult to see a connection between the lectionary passages and to build sermons that connect the overall story of the gospel. I’m just providing a brief note here, because I saw a good working definition in the Orthodox Study Bible, p. 190:
…In each case, the type–the first event–is linked to its corresponding future event, called the “antitype.” It is a relationship that begins with a promise and ends with a fulfillment in Christ.
The OrthSB then quotes St. John Chrysostom, but I prefer quoting a bit more, even though the source I’m using is in archaic language:
Seest thou how
grace
comes by Him? look also totruth.
Hisgrace
the instance just mentioned, and what happened in the case of the thief, and the gift of Baptism, and the grace of the Spirit given by Him declare, and many other things. But Histruth
we shall more clearly know, if we understand the types. For the types like patterns anticipated and sketched beforehand the dispensations which should be accomplished under the new covenant, and Christ came and fulfilled them. Let us now consider the types in few words, for we cannot at the present time go through all that relates to them; but when you have learned some points from those (instances) which I shall set before you, you will know the others also. (Homilies on the Gospel of John #14)Especially in the case of Numbers 21:4-9 and its connection to John 3, this concept can be very helpful. See my note today on the Participatory Bible Study blog.
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Doxologies in Psalms
On my Participatory Bible Study blog I asked a question and linked to Bob McDonald (Bob’s Log) in the hope he would answer. He did, in the comments. Read the post for the question, the comments for the answer and supporting data.
