I just finished reading John Bright's commentary on Jeremiah in the Anchor Bible series. The introduction was amazing, but the commentary itself was rather lackluster. However, one extremely helpful thing he did was rearrange the Biographical sections of the book into chronological order. After having read though the book once in normal order, and read it thought in Bright's order- the superiority of the latter is apparent. Which causes me to ask the question, why cannot a similar thing be done to the Biblical text?
Leaving aside the textual issues in relating the MT to the LXX (well outside my knowledge), the LXX itself rearranges the text. After the prophecies of Jeremiah in 1-25, the LXX places the oracles against the nations (albeit in a different order than the MT). Contextually, this seems to be the better place to put the oracles than the MT's placement. While there does appear to be some thematic and linguistic ties that link the organize the sayings of the book of prophecies, there does not appear to be a similar reason for the seeming haphazard arrangement in the MT.
What would be the detriments to rearranging the text? Obviously, the transition would be difficult while it was being made. Chapters and verses would have to be redone, and older works which referenced the old system would have to be updated. Along the way, some will reject any change made to the Bible (especially if the KJV would have to be changed). Theologically, I am not aware of any who would argue that the arrangement is inspired and therefore unalterable. So this should pose no problems.
The benefits would be a more coherent text, which should outweigh all objections. If the goal of a translation is to make the Biblical text comprehensible by the average layperson, we should be as open to any change that, respectful of the text, meets that end. I think Jeremiah's Biographical section as arranged now is a hindrance rather than a help to understanding. Why not seek a simple fix to that problem?
Saturday, March 19, 2005
Friday, February 25, 2005
A quick thought
The Bible condemns drunkenness.
Wine is the source of drunkenness.
Therefore wine is forbidden.
The Bible condemns gluttony.
Food is the source of gluttony.
Therefore...
Wine is the source of drunkenness.
Therefore wine is forbidden.
The Bible condemns gluttony.
Food is the source of gluttony.
Therefore...
Thursday, February 17, 2005
College Fellowship Groups and the Church
For many who are close to my age, a significant aspect of their Christian discipleship comes from groups such as InterVarsity Christian Fellowship or Campus Crusade for Christ. The obvious good that these and similar organizations offer, the encouragement and fellowship of Christians gathered for singing, Bible study and prayer are irreproachable. Much good has been done for Christ's church because of these groups.
However, some of the attitudes of IV participants (I will focus on IV, since I am most familiar with it, and it seems to be the most prominent fellowship group) towards the church leaves much to be desired- particularly their practical low evaluation of the central ministry of the church. The reason the church must have priority over any other parachruch organization is the simple fact that it is the church. Christ has commissioned the church and its officers to authoritatively proclaim the Word and make disciples. The church has been granted the solemn privilidge under Christ to discipline those who are unfaithful in doctrine or in life. The church has been privalidged with the task or proclaiming the gospel to the nations. It is the church, and only the church that can carry on these and similar tasks with direct Divine commission. This does not mean that other organizations cannot participate in a secondary role; but it does mean that any parachruch organizations must make explicit and unmistakable clear the centrality of the church.
There are also practical reasons why the church as an organizations has more to offer. First, generally a church will have a broader age-range- allowing one to see a perspective bigger than that of a mass of late adolescents. What a wonderful demonstration of the grace of God as the youngest and the oldest gather for worship and fellowship. Second, with age comes wisdom. The church offers not just age diversity, but also of life-experience and the insight which that offers. The younger one is (and I say this as one who is young) the less practical experience one has had or the more myopic one's concerns tend to be. Third, a good church will be pastored and ruled by well-qualified, knowledgeable men- those with greater qualifications and education that typically possessed by the IV staff worker. The Presbyterian tradition is particularly helpful, not only in the rule by a gifted pastor, but also a plurality of gifted elders- not just locally, but regionally and nationally. Fourth, one of the marks of a good church is the discipline it is authorized to exercise when faced with false or dangerous teaching. With the plethora of false doctrines floating around today, from dispensationalism to openness theology- the ability to mark and excise false teachers is vital. Opennism in particular has found inroads into some chapters of IV, and dispensationalism is all to rampant in the American evangelical stream.
What practically should be done in IV and other groups to demonstrate that is the servant of the church and not a usurper. First, not only in institutional statements, but also constantly in practice, the preeminence of the church must be maintained. The necessity of corporate, formal worship must be stressed- and even required. No college fellowship group must ever allow itself to become a replacement for the church. Further, more than an external compliance must be necessary. No one should be given laxity to say "I go to church on Sunday, but IV is my real Christian fellowship. Second, IV must seek to practically offer support to the church. Never should any IV activity interfere with a church's corporate worship services- either morning or evening. Participants should be encouraged to become active and involved within the church- and not simply Sunday attendees, but active members.
However, some of the attitudes of IV participants (I will focus on IV, since I am most familiar with it, and it seems to be the most prominent fellowship group) towards the church leaves much to be desired- particularly their practical low evaluation of the central ministry of the church. The reason the church must have priority over any other parachruch organization is the simple fact that it is the church. Christ has commissioned the church and its officers to authoritatively proclaim the Word and make disciples. The church has been granted the solemn privilidge under Christ to discipline those who are unfaithful in doctrine or in life. The church has been privalidged with the task or proclaiming the gospel to the nations. It is the church, and only the church that can carry on these and similar tasks with direct Divine commission. This does not mean that other organizations cannot participate in a secondary role; but it does mean that any parachruch organizations must make explicit and unmistakable clear the centrality of the church.
There are also practical reasons why the church as an organizations has more to offer. First, generally a church will have a broader age-range- allowing one to see a perspective bigger than that of a mass of late adolescents. What a wonderful demonstration of the grace of God as the youngest and the oldest gather for worship and fellowship. Second, with age comes wisdom. The church offers not just age diversity, but also of life-experience and the insight which that offers. The younger one is (and I say this as one who is young) the less practical experience one has had or the more myopic one's concerns tend to be. Third, a good church will be pastored and ruled by well-qualified, knowledgeable men- those with greater qualifications and education that typically possessed by the IV staff worker. The Presbyterian tradition is particularly helpful, not only in the rule by a gifted pastor, but also a plurality of gifted elders- not just locally, but regionally and nationally. Fourth, one of the marks of a good church is the discipline it is authorized to exercise when faced with false or dangerous teaching. With the plethora of false doctrines floating around today, from dispensationalism to openness theology- the ability to mark and excise false teachers is vital. Opennism in particular has found inroads into some chapters of IV, and dispensationalism is all to rampant in the American evangelical stream.
What practically should be done in IV and other groups to demonstrate that is the servant of the church and not a usurper. First, not only in institutional statements, but also constantly in practice, the preeminence of the church must be maintained. The necessity of corporate, formal worship must be stressed- and even required. No college fellowship group must ever allow itself to become a replacement for the church. Further, more than an external compliance must be necessary. No one should be given laxity to say "I go to church on Sunday, but IV is my real Christian fellowship. Second, IV must seek to practically offer support to the church. Never should any IV activity interfere with a church's corporate worship services- either morning or evening. Participants should be encouraged to become active and involved within the church- and not simply Sunday attendees, but active members.
Wednesday, January 05, 2005
OPC Tsunami Relief Fund
>Since this sort of dovetails off a previous discussion, thought I would post the message from the OPC website.
After considerable research, the General Assembly Committee on Diaconal Ministries has decided to set up a Tsunami Relief Fund as a vehicle for willing donors to help provide relief to believers in the areas affected by the devastating tsunami which occurred on December 26, 2004. Your gifts will be given through existing Reformed ministries and churches in the areas of disaster. It is our sincere desire that diaconal aid given in the name of Christ be accompanied by a clear gospel witness. Since there are Reformed ministries in the area of the disaster, we intend to distribute the Lord's gifts through such ministries. Gifts should be sent to the address below. Checks should be made out to "Committee on Diaconal Ministries" with the notation on the memo line: "for tsunami relief."
Committee on Diaconal Ministries
The Rev. Leonard J. Coppes, secretary-treasurer
9161 Vine St.
Thornton, CO 80229-7636
Thank you for your help.
“And so were the churches established in the faith, and increased in number daily” (Acts 16:5).
After considerable research, the General Assembly Committee on Diaconal Ministries has decided to set up a Tsunami Relief Fund as a vehicle for willing donors to help provide relief to believers in the areas affected by the devastating tsunami which occurred on December 26, 2004. Your gifts will be given through existing Reformed ministries and churches in the areas of disaster. It is our sincere desire that diaconal aid given in the name of Christ be accompanied by a clear gospel witness. Since there are Reformed ministries in the area of the disaster, we intend to distribute the Lord's gifts through such ministries. Gifts should be sent to the address below. Checks should be made out to "Committee on Diaconal Ministries" with the notation on the memo line: "for tsunami relief."
Committee on Diaconal Ministries
The Rev. Leonard J. Coppes, secretary-treasurer
9161 Vine St.
Thornton, CO 80229-7636
Thank you for your help.
“And so were the churches established in the faith, and increased in number daily” (Acts 16:5).
Friday, December 24, 2004
Why Christmas?
For most Americans, the basic outline of the Christmas account familiar enough. Whether the details are pieced together from the Christmas carols which are incessantly playing on the radio this time of year or gained from the Charlie Brown Christmas special, most Americans have a vague idea of the basic Christmas story. One does not expect, however, for the general American to have anything other than a superficial understanding of the meaning of the Christmas account; however, it is amazing how little understanding the Christian has of the import of Christmas. All to often, the church has accommodated its understanding to that of the surrounding culture. Hence, Christmas for too many professing Christians has become a romantic holiday, a season of shallow, commercial joy.
The average understanding of the incarnation is nothing more than formal; the Second Person of the Godhead took on flesh and dwelt among us- that is a fact. But what does it mean? Theologians have recognized the radical truth of the incarnation, and have rightly labeled the entire earthly ministry of Jesus as his humiliation. The Westminster Shorter Catechism defines Christ’s humiliation in the following manner, “Christ's humiliation consisted in his being born, and that in a low condition, made under the law, undergoing the miseries of this life, the wrath of God, and the cursed death of the cross; in being buried, and continuing under the power of death for a time.” The latter part of this statement is readily understood, but the former seems odd, the Nativity of Jesus being part of his humiliation? The very act of one who is “Very God of Very God” to take on human nature is an act of incalculable condescension. Consider Philippians 2:6-7, “Being in the very nature God, did not consider equality with God something to be grasped, but made himself nothing, taking the nature of a servant, being made in human likeness.” The great Christmas hymn “Thou Who Wast Rich Beyond All Splendor” captures this well:
Thou who wast rich beyond all splendor all for love’s sake becamest poor
Thrones for a manger dids’t surrender, sapphire paved courts for stable floor
Thou who wast rich beyond all splendor all for love’s sake becamest poor
Thou who art God beyond all praising, all for loves sake becamest man
Stooping so low, but sinners raising, heavenward by thine eternal plan
Thou who art God beyond all praising, all for loves sake becamest man
However, it was not only fact of the incarnation, but also the manner of the incarnation which vividly demonstrates Jesus’ humiliation. Jesus was not born in Rome, or Athens, or Alexandria; Jesus was born in Judea- not the most illustrative Roman province. Further, Jesus wasn’t even born in Jerusalem, but in Bethlehem- not a prominent city at that time. Consider also the parents to whom Jesus was born. Jesus was not born in one of the wealthy members of the Jewish religious rulers, or born into the royal household of Herod; rather, he was born into an average Jewish family. Further, one must not forget the circumstances of his birth by Mary. The virgin birth of Jesus was as difficult for Jesus’ contemporaries to accept as it was for twentieth century modernists. The rumors of illegitimacy would shadow the not only his birth, but also the rest of his life. (Evidence of this can be discerned in later gospel accounts, especially in John 8:12 ff.). The place of Jesus birth in the inn’s stable is widely understood as humble; but his reception by the shepherds is overlooked. Shepherds were not the most respected members of society, so reception by them would be comparable to reception by janitors or garbage men today. Finally, the reason which Jesus assumed human nature is overlooked. Christmas is a holiday too often in isolation from Good Friday and Easter. The incarnation was not primarily about demonstrating the dignity of man, or better identifying with the struggles of men, it was about death. The Second Person of the Trinity assumed a body so that body might die. “Calvary is both the explanation and the fulfillment of Bethlehem” (Hughes, A Commentary on the Epistle to the Hebrews (1977), pg. 88). The cross was not the tragic end of Jesus life, but the intended end, and beginning of life for all his brothers. The great Christmas hymn “What Child is This” says,
Why lies he in such mean estate where ox and ass are feeding?
Good Christian fear for sinners here the silent Word is pleading
Nails spears shall pierce him through; the cross be born for me for you
Hail hail the Word made flesh, the babe the son of Mary
Recognizing the road of suffering Jesus walked on all his life until his exaltation grants the believer confidence to face suffering until his exaltation in Christ is fully realized. A proper understanding of the humiliation Jesus willingly underwent for his chosen people does not diminish the joy of Christmas, but deepens it. So let us with deeper understanding focus on the true import of Christmas, and be amazed this season at the incomparable gift God has given.
The average understanding of the incarnation is nothing more than formal; the Second Person of the Godhead took on flesh and dwelt among us- that is a fact. But what does it mean? Theologians have recognized the radical truth of the incarnation, and have rightly labeled the entire earthly ministry of Jesus as his humiliation. The Westminster Shorter Catechism defines Christ’s humiliation in the following manner, “Christ's humiliation consisted in his being born, and that in a low condition, made under the law, undergoing the miseries of this life, the wrath of God, and the cursed death of the cross; in being buried, and continuing under the power of death for a time.” The latter part of this statement is readily understood, but the former seems odd, the Nativity of Jesus being part of his humiliation? The very act of one who is “Very God of Very God” to take on human nature is an act of incalculable condescension. Consider Philippians 2:6-7, “Being in the very nature God, did not consider equality with God something to be grasped, but made himself nothing, taking the nature of a servant, being made in human likeness.” The great Christmas hymn “Thou Who Wast Rich Beyond All Splendor” captures this well:
Thou who wast rich beyond all splendor all for love’s sake becamest poor
Thrones for a manger dids’t surrender, sapphire paved courts for stable floor
Thou who wast rich beyond all splendor all for love’s sake becamest poor
Thou who art God beyond all praising, all for loves sake becamest man
Stooping so low, but sinners raising, heavenward by thine eternal plan
Thou who art God beyond all praising, all for loves sake becamest man
However, it was not only fact of the incarnation, but also the manner of the incarnation which vividly demonstrates Jesus’ humiliation. Jesus was not born in Rome, or Athens, or Alexandria; Jesus was born in Judea- not the most illustrative Roman province. Further, Jesus wasn’t even born in Jerusalem, but in Bethlehem- not a prominent city at that time. Consider also the parents to whom Jesus was born. Jesus was not born in one of the wealthy members of the Jewish religious rulers, or born into the royal household of Herod; rather, he was born into an average Jewish family. Further, one must not forget the circumstances of his birth by Mary. The virgin birth of Jesus was as difficult for Jesus’ contemporaries to accept as it was for twentieth century modernists. The rumors of illegitimacy would shadow the not only his birth, but also the rest of his life. (Evidence of this can be discerned in later gospel accounts, especially in John 8:12 ff.). The place of Jesus birth in the inn’s stable is widely understood as humble; but his reception by the shepherds is overlooked. Shepherds were not the most respected members of society, so reception by them would be comparable to reception by janitors or garbage men today. Finally, the reason which Jesus assumed human nature is overlooked. Christmas is a holiday too often in isolation from Good Friday and Easter. The incarnation was not primarily about demonstrating the dignity of man, or better identifying with the struggles of men, it was about death. The Second Person of the Trinity assumed a body so that body might die. “Calvary is both the explanation and the fulfillment of Bethlehem” (Hughes, A Commentary on the Epistle to the Hebrews (1977), pg. 88). The cross was not the tragic end of Jesus life, but the intended end, and beginning of life for all his brothers. The great Christmas hymn “What Child is This” says,
Why lies he in such mean estate where ox and ass are feeding?
Good Christian fear for sinners here the silent Word is pleading
Nails spears shall pierce him through; the cross be born for me for you
Hail hail the Word made flesh, the babe the son of Mary
Recognizing the road of suffering Jesus walked on all his life until his exaltation grants the believer confidence to face suffering until his exaltation in Christ is fully realized. A proper understanding of the humiliation Jesus willingly underwent for his chosen people does not diminish the joy of Christmas, but deepens it. So let us with deeper understanding focus on the true import of Christmas, and be amazed this season at the incomparable gift God has given.
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