by Brian Griffith
Jesus blew it. He expected too much. A number of his teachings were simply unworkable, and the church found it necessary to rework them over time.
Jesus thought we should treat women as equals, but we corrected that howler in a hurry. He thought maybe God would forgive all those who forgave others, but we quickly realized God isn’t that forgiving. There are many stipulations to His mercy. Jesus suggested we turn the other cheek, but we Americans fixed that one, too. We amassed the biggest military in history, to make sure we never have to play the pacifist like Jesus.
Jesus’s early followers practiced equality, but everybody in our capitalistic country knows what nonsense that is. That man in the gutter, hoping for a handout? He’s there because he’s too lazy to work.
Most of all, we laughed at the way Jesus practiced compassion. Better to throw divorcees, gays, blacks, Muslims, and especially those bleeding heart Liberals under the evangelistic steamroller. We have a conservative agenda to live up to.
This book is a little–no, maybe a lot–more serious than I’m letting on, but it manages to be as entertaining as it is thought-provoking. Highly recommended.
Exterminating Angel Press, © 2009, 326 pages
And he went up unto them into the ship; and the wind ceased: and they were sore amazed in themselves beyond measure, and wondered.
//Mark was the first Gospel written, about 70 CE. Then came Matthew, Luke, and John, probably in that order. When the Gospels are ordered chronologically, it’s much easier to see the evolution of the Gospel story as it grows.
For one thing, his followers are portrayed as more and more worshipful. In Mark, the Twelve are presented as a bit dull, slow to understand, who perhaps never do grasp Jesus’s magnificence.
Today’s verse is an example. Jesus walks on the water, and they’re amazed, unable to grasp what they just saw. The next verse explains that they hardened their hearts, presumably so as not to believe, when Jesus performed the miracle of loaves and fishes.
But now read the same story in Matthew’s Gospel. Suddenly, Peter becomes a quick believer, and asks Jesus to invite him out on the water as well. So Peter walks on water too. Then comes this verse:
And when they were come into the ship, the wind ceased. Then they that were in the ship came and worshipped him, saying, Of a truth thou art the Son of God. –Matthew 14:32-33
Wow! Never in Mark’s Gospel do the Twelve realize Jesus is the Son of God! Evil spirits do, the Centurion does, but not his disciples. Matthew has completely rewritten an important theme of Mark’s Gospel: that of Jesus’s slow-to-understand followers.
I watched as he opened the sixth seal. There was a great earthquake. The sun turned black like sackcloth made of goat hair, the whole moon turned blood red, and the stars in the sky fell to earth, as late figs drop from a fig tree when shaken by a strong wind. The sky receded like a scroll, rolling up, and every mountain and island was removed from its place. –Revelation chapter 6
Cataclysmic events accompany this seal, mimicking the books of Isaiah and Ezekiel. The sun and moon darken, and stars fall from the sky. Isaiah 34:4—All the stars of the heavens will be dissolved and the sky rolled up like a scroll; all the starry host will fall like withered leaves from the vine, like shriveled figs from the fig tree. See also Mark 13:24–27 and the other synoptic Gospels. Picture your “snow globe” universe shaken until the stars fall like figs, and then the empty dome overhead gets rolled up and put away.
This imagery probably evolved from an ancient hymn to the storm god, Baal, describing his advance into combat:
The heavens roll up like a scroll,
And all their hosts languish
As a vine leaf withers
As the fig droops.
Such images may sound bizarre to us today, but they had grown into common symbolism long before Revelation appeared. They denote the final wrapping up of a nation, such as Babylon (as told by Isaiah) and Egypt (by Ezekiel). In this case, the imagery signifies the end of the Jewish state, which would not be restored again for 1,900 years!
–Revelation: The Way It Happened, 2010, pp. 21, by Lee Harmon
Not every one that saith unto me, Lord, Lord, shall enter into the kingdom of heaven; but he that doeth the will of my Father which is in heaven.
//Sometimes the contradictions in scripture are subtle and other times they are direct. But sometimes they simply highlight the silliness of reading every word as if it were law. Take for example these words from Peter (quoted in Acts 2:21) which contradict what Jesus says in Matthew:
And it shall come to pass, that whosoever shall call on the name of the Lord shall be saved.
Which is it? Does any person who calls on the name of the Lord automatically get saved, or do they have to the do the will of the Father?
I think we know the answer. Peter (in Luke) simply assumes that when a person calls on the Lord, he or she is ready to do the will of God, and the point is that God will not forsake a seeking person.
In Damascus the governor under Aretas the king kept the city of the Damascenes with a garrison, desirous to apprehend me: And through a window in a basket was I let down by the wall, and escaped his hands.
//Luke, when writing about this event in Acts 9:23-25, tells us that the Jews took counsel to kill Paul, and the disciples lowered him in a basket to escape. But Paul’s own letter indicates that he was fleeing the governor under King Aretas, not the Jews.
King? Who is King Aretas?
He was king of the Nabataeans, a southern neighbor of Judea. Aretas wasn’t a Jew; in fact, he fought against the Jews in 4 BCE. His daughter married Herod the Tetrarch. Aretas carried political clout, but did he control Damascus as Paul indicates? That’s unlikely.
So how do we make sense of the different reports? Did Paul escape from Jews, from Nabataeans, from a small Nabataean community in Damascus, or is there some other explanation?
Historians haven’t put this puzzle together yet.
Then said Jesus, Father, forgive them; for they know not what they do.
//One of the big arguments in the early centuries of the Church was this matter of whether God would forgive. Marcion, for example, felt that the Old Testament God of hatred should be stricken from the Bible. He wanted to pare the Bible down to a few books which portrayed a loving God.
Tertullian violently opposed Marcion and blasted the notions of an all-loving and forgiving God. There is no such God, he insisted, who never grows angry, never inflicts punishment, prepared no fired in hell, does not cause men to gnash their teeth in outer darkness.
But Origen wondered whether even Satan would one day be forgiven. Origen cited Paul’s argument in 1 Corinthians 15:28 that God brought everything into being with love, and in the end all would be restored to love. By implication, God would eventually win even the Devil back to His love.
Demetrius of Alexandria grew so disgusted with Origen’s idea that God would forgive His enemies that he threw Origen out of the Egyptian church.
Everlasting fiery torment seemed to win the day, which brings us to today’s verse. Some copyists of the New Testament began to delete the line from Luke, lest we begin to think our God was a forgiving God.
The debate continues even today.
I find that many liberal Christian authors avoid the topic of prayer, not knowing quite how to handle it or explain it, so let me tell you what works for me. I pray not to the creator/Father, nor to God’s incarnational version, the human/Son, but to the third part of the Trinity … that elusive, mysterious Spirit. In the Bible, the Spirit is the carrier of our prayers to God, interceding for us even when we know not how to pray. I find it easiest if I do not try to personify the Spirit. With this focus, I feel silly praying selfish petitions—a universal Spirit somehow transcends my selfish ambitions—so my prayer naturally steers toward renewing my purpose to contribute to the Kingdom of God. The words of the Lord’s Prayer are a perfect utterance, so we’ll talk more about this simple prayer shortly.
I close my eyes in shallow meditation until I feel the Spirit breathing in and around me, like Wind. I breathe God in and out, for breath is merely Wind inside me. Breathing in hope, breathing out love, adding my breath to the Wind, I share in the chorus of the Spirit. Then I open my eyes to see the leaves rustling, the grass bending, the living creation responding.
Your own connection to the Divine will surely differ.
“Most assuredly, I say to you, he who believes in Me, the works that I do he will do also; and greater works than these he will do, because I go to My Father.
//Those who follow after Jesus will do greater works than Jesus? Is that really what this verse means? Doesn’t that sound a bit sacrilegious, or at least a bit presumptuous? Let me quote a couple more verses:
A disciple is not above his teacher, but everyone who is perfectly trained will be like his teacher. –Luke 6:40
So apparently while we are not greater than Jesus, we are to be perfectly trained, so that we are like Jesus. But what does it mean to be like Jesus? Read the next verse carefully:
till we all come to the unity of the faith and of the knowledge of the Son of God, to a perfect man, to the measure of the stature of the fullness of Christ; –Ephesians 4:13
As perfectly trained disciples, our goal is to attain the stature of Christ in all his fullness.
Now, I don’t think this has anything to do with superseding the place Jesus held. Rather, it is about accomplishing the works Jesus did and taught. This way of Jesus is not about blindly believing, worshipping, and accepting grace. It’s about works, continuing the work Jesus did, to accomplish even greater things than he.
by Dallas Willard
This is one of those books that I can only half-agree with, yet earns five stars for its approach and message. More conservative readers will appreciate the book most. Willard considers the work of apologetics as extremely important. “Being mistaken about life, the things of God, and the human soul is a deadly serious matter.” About such things he and I will disagree, yet I still enjoyed the book immensely.
It is, like other effective apologetics books, a “feel-good defense” rather than a rigorous argument. For example, Willard begins many discussions with the assumption of God’s omnipotence. He states that a creator creates for good, therefore the world is good. See the underlying assumption of omnipotence within the argument? But this deduction then lays the foundation for the question of all questions: Why is there evil? Willard spends ample time trying to explain that the suffering we experience is necessary, but the whole thing would become a pointless exercise if we could only divorce ourselves from the assumption of God’s omnipotence.
Willard discusses the role of reason, but recognizes the ineffectiveness of logical proofs. Christian apologetics, he insists, is not an attempt to prove we’re right. Defending the faith is about how you live. Amen, brother Willard! However, I think he errs in asserting that Christianity is the only religion based on love.
Nevertheless, Willard does provide a reasonable argument for the existence of an intelligent creator when he argues that order comes from minds. From there, he suggests that Christian faith makes sense. An important part of the book is devoted to the matter of communication between God and humanity, both on a large scale and as a quiet voice to the individual. Willard realizes its hard to believe in God if you don’t recognize his voice. “God speaks constantly to people, but most of them don’t know what’s happening.” To this end, I found his explanation of how God speaks both simple and eloquent: “The fundamental way God speaks to us is by causing thoughts in our mind that we come to learn have a characteristic quality, content, and spirit about them.”
For the believer trying to solidify their faith, or the unbeliever wondering what the heck is going on in the heads of believers, this is a great book. Gentle apologetics at its best!
Harper One, © 2015, 191 pages
And [Jesus, Mary and Joseph were] there until the death of Herod: that it might be fulfilled which was spoken of the Lord by the prophet, saying, Out of Egypt have I called my son.
//Jesus was apparently from Nazareth, but prophecy foretold that Israel’s savior would be born in Bethlehem. So our two New Testament birth stories contrive a way to put Jesus’s birth there. In Luke’s version of the virgin birth, Joseph travels to Bethlehem for a census, and there the child is born, after which the family returns to Nazareth. But in Matthew’s version, Joseph appears to live initially in Bethlehem, and they are uprooted by the threat of King Herod’s infanticide. They flee to Egypt, live there a while, and then decide to relocate in Nazareth.
Why this detour to Egypt in Matthew’s honorific story? He is referencing Hosea 11:1:
When Israel was a child, then I loved him, and called my son out of Egypt.
Hosea dreams of the day Israel will be restored, and hundreds of years later Matthew sees Jesus as the savior who would restore Israel. As God led his “child” Israel out of Egypt in the great exodus, so Jesus becomes the next child of God.
By telling this story of Jesus being called out of Egypt, Matthew is honoring Jesus and pointing to him as the fulfillment of Hosea’s dreams. Did it really happen? That’s hardly important.