From Systematics to Biblical Theology

After blogging for a couple of years on mainly systematics/dogmatics, I have decided to focus a little more on going through the Bible, itself. The new year seems like an appropriate time for new beginnings, so I will temporarily change tracks for a bit. To date I have focused on theological topics and individuals, or small sections of the Bible. Therefore, for the next little while, I want to focus on Biblical theology and go through the Bible as history, followed by major biblical themes.

In the end, the Bible is not just a book of theology, it is a history of God's plan of salvation and how he has acted it out throughout human history. I don't want to get so wrapped up in systematizing that I lost the big picture. Basically, I don't want to turn systematic (or theology in general) into a idol. This blog has also largely chronicled my study of practical theology, but I don't want to turn the liturgy into a new kind of spirituality, where if we do it good enough, we get closer to God. While head knowledge is very important to Christianity, it is fundamentally a religion of faith, which includes knowledge, but is also more than that.

Two Kinds of Righteousness

1. Vertical, Imputed, Passive Righteousness established by and receive from God during justification [Romans 3:10-11; 2 Corinthians 5:21; 1 Corinthians 1:30].
• Relationship before God to which we can't contribute (Coram Deo).
2. Horizontal, Incipient, Active Righteousness of Sanctification (Informed by the 3^rd use of the law) [Galatians 5:22-24, 2 Thessalonians 3:10, Ephesians 5:21-33]
• Relationship with people and the world, which can contribute to through our vocations. (Coram Mundo).

"It is also correctly said that believers who in Christ through faith have been justified, have in this life first the imputed righteousness of faith, and then also the incipient righteousness of the new obedience or of good works.... But these two must not be mingled with one another or be both injected at the same time into the article of justification by faith before God. For since this incipient righteousness or renewal in us is incomplete and impure in this life because of the flesh, the person cannot stand with and by it [on the ground of this righteousness] before God's tribunal, but before God's tribunal only the righteousness of the obedience, suffering, and death of Christ, which is imputed to faith, can stand, so that only for the sake of this obedience is the person (even after his renewal, when he has already many good works and lives the best [upright and blameless] life) pleasing and acceptable to God, and is received into adoption and heirship of eternal life" (FC SD III.32).

Book Review/Summary - Miracles (C.S. Lewis)



I have always really appreciated C.S. Lewis' definition of miracles. Miracles are events that would not normal have happened in the physical, material world, but once they do, the rest of what happens do follow the normal laws of nature.

He also dispels some common arguments against miracles. The first, and best in my opinion, is that the modern mind is so much more advanced than the "primitive" mind. However, it was clear that Joseph knew Mary's virgin pregnancy did not follow the laws of nature, as has everyone else, even in the "primitive" world. When he found out she was pregnant, he thought she was unfaithful and had in mind to divorce her quietly. The second objection he tries to dispel is that of life on other planets. I have a previous post about this theme in his works here.

A list of Jesus' miracles is in a previous post here.

The Fig Tree

Jesus Curses the Fig Tree

On the following day, when they came from Bethany, [Jesus] was hungry. And seeing in the distance a fig tree in leaf, he went to see if he could find anything on it. When he came to it, he found nothing but leaves, for it was not the season for figs. And he said to it, “May no one ever eat fruit from you again.” And his disciples heard it.

As they passed by in the morning, they saw the fig tree withered away to its roots. And Peter remembered and said to him, “Rabbi, look! The fig tree that you cursed has withered.” And Jesus answered them, “Have faith in God. Truly, I say to you, whoever says to this mountain, ‘Be taken up and thrown into the sea,’ and does not doubt in his heart, but believes that what he says will come to pass, it will be done for him. Therefore I tell you, whatever you ask in prayer, believe that you have received it, and it will be yours. And whenever you stand praying, forgive, if you have anything against anyone, so that your Father also who is in heaven may forgive you your trespasses.”

-Mark 11:12-14,20-25 (also in Matthew 21:18-22)


12: he was hungry, shows his humanity
13: This was, therefore, the day after Palm Sunday (as we call it) - on the Monday, the 11th day of the month Nisan, which, according to our computation, would be March 21. there stood before him the striking but awful image of the Jewish nation, having indeed the leaves of a great profession, but yielding no fruit. The leaves of this fig tree deceived the passer-by, who, from seeing them, would naturally expect the fruit. And so the fig tree was cursed, not for being barren, but for being false. When our Lord, being hungry, sought figs on the fig tree, he signified that he hungered after something which he did not find. The Jews were this unprofitable fig tree, full of the leaves of profession, but fruitless. Our Lord never did anything without reason; and, therefore, when he seemed to do anything without reason, he was setting forth in a figure some great reality. Nothing but his Divine yearning after the Jewish people, his spiritual hunger for their salvation, can explain this typical action with regard to the fig tree, and indeed he whole mystery of his life and death. 
14: Shows his divinity

Symbol of bearing good fruit, a person who does good things (Judges 9:8-15)

He made this fig-tree an example, not to the trees, but to the men of that generation. It was a figure of the doom upon the Jewish church, to which he came seeking fruit, but found none. Christ went to the temple, and began to reform the abuses in its courts, to show that when the Redeemer came to Zion, it was to turn away ungodliness from Jacob.

have faith, not do good deeds.  Good roots produce good fruits.

Context, Jesus has two parables about Fig Trees

Parable of the unfruitful fig tree

“A man had a fig tree planted in his vineyard, and he came seeking fruit on it and found none. And he said to the vine dresser, ‘Look, for three years now I have come seeking fruit on this fig tree, and I find none. Cut it down. Why should it use up the ground?’ And he answered him, ‘Sir, let it alone this year also, until I dig around it and put on manure. Then if it should bear fruit next year, well and good; but if not, you can cut it down.’” - Luke 13:6-9

This parable of the barren fig-tree is intended to enforce the warning given just before: the barren tree, except it brings forth fruit, will be cut down. This parable in the first place refers to the nation and people of the Jews.

is now on its last trial; indeed, were it not for the intercession of the Gardener, the Lord of the vineyard had already pronounced its final doom."

The restriction of the intercession of the Vinedresser for a single year's grace indicates Christ's own sympathy with this Divine rigor... The Vinedresser knows that, though God is long-suffering, yet his patience as exhibited in the history of his dealings with men is exhaustible, and that in Israel's case it is now all but worn out. Jesus intercedes for us.

3 years divine complete number. One more to show divine long-suffering, patience, fairness, gave them every chance, etc... also christ's public ministry has been three years.
Last year, last chance, apostles preach to Jews, before the destruction of the temple.
after the utmost limits of reasonable forbearance, are found fruitless, will be pre-eminently and confessedly just (Pr 1:24-31; Eze 24:13)

The Lesson of the Fig Tree
“From the fig tree learn its lesson: as soon as its branch becomes tender and puts out its leaves, you know that summer is near. So also, when you see these things taking place, you know that he is near, at the very gates. Truly, I say to you, this generation will not pass away until all these things take place. -Mark 13:28-30 (also in Matthew 24:32-35 and Luke 21:29-31)

As to the destruction of Jerusalem mentioned just before, expect it to come very shortly. As to the end of the world, do not inquire when it will come, for no one knows the time. Last times signs are here.

now fruit a sign of God, not of Israel/sanctification

Theology Must Sing

When I was a kid, I didn't really like singing in church all that much. It seemed like filler to me between the substance of the "real" liturgy. How wrong I was. I always thought the reason we sang so much was that Martin Luther was also very big on signing in church. He wrote Hymns after all. While Luther might have been musical and liked music anyway, he had it figured out how important music is in the life of the church.

First of all, we should sing because God tells us to:

Colossians 3:16: “Let the word of Christ dwell in you richly, teaching and admonishing one another in all wisdom, singing psalms and hymns and spiritual songs, with thankfulness in your hearts to God.”

Ephesians 5:18-19: “And do not get drunk with wine, for that is debauchery, but be filled with the Spirit, addressing one another in psalms and hymns and spiritual songs, singing and making melody to the Lord with your heart…”

Second of all, the church sings, because we can't help but sing. Martin Franzmann once said, “Theology is doxology. Theology must sing.” In Psalm 106:12, recounting how God delivered the Israelites from the Egyptian army at the Red Sea, we read, “Then they believed His words; they sang His praise”. They believed, therefore they sang. We read in Revelation that the church triumphant cannot help, but sing praises to God.

Third of all, it is clear that putting the words of what we believe in song is a wonderful way to learn. Many times Luther stated that the purpose of music in the church was to teach theology. For example how many of us learned the alphabet by singing the ABC song? Putting the letters to a tune helped us learn them. Over and over again we hear stories about how older people with dementia can't remember their past or their owns names, but they can still sing the liturgy.

Theory and Practice

Albert Einstein had a lot to say about the difference between theory and practice. For example, “In theory, theory and practice are the same. In practice, they are not.”

and, "Theory is when everyone knows what they are doing and nothing works. Practice is when everything works and nobody knows why."

T.S. Eliot has a poem called "The Hollow Men" that addresses this same issue in Stanza V:

“Between the idea
And the reality Between the motion And the act

Falls the Shadow

Between the conception

And the creation…

Falls the shadow"

It is the similar in theology. I have heard it said that it can be done in an Ivory Tower, but is only worth something if it works in the ditches. The translation of the word orthodoxy is “right praise,” from the Greek orthos (right) and doxa (praise or glory). Only by extension, and yet it is commonly understood, that it means “right doctrine.” The two, however, are inseperatble because from doctrine’s womb the child of praise is born. The ancient church used to say the same thing when stating: "Lex orandi, lex credenda", which means, the rule of prayer [constitutes] the rule of believing. What the church proclaims and sings in her liturgy is indicative of what she confesses to be true.

In other words, the church must practice what she preaches.

John 2:1-11 - The Wedding at Cana

1: Wedding feasts typically lasted 7 days, with the best day for the actual marriage on the third day. This is becauase on the third day of creation God said it was good twice. It is the only time he did so. Also the third day represents new life, so this was considered the best day to start a new life together. Jesus miracle here shows he is bringing new life in the New Testament.

2: Jesus approved and participated in marriages and earthly traditions/celebrations.

3: Running out of wine after three days, would be very embarrassing, but even more, the hosts had a social obligation to provide for their guests. There was still four days of the feast left, so this would have been an emergency.

4: In the Greek, the text really means "what has this to do with me and you?", or "what do you and I have to do with this?". He was commenting that they were guests, not responsibility. "Woman", respectful greeting, like ma'am, and the same term as he used with affection on the cross. However, the formality does show some distance. This is the first of many times he says his hour not come, showing his ministry started after his baptism and that he is moving toward the time of his sacrificial death on the cross. 

5: Even though he didn't have to, Jesus helped this family avoid embarrasment. This shows and models living and serving the neighbor, even on mundane things. Mary had great faith and knew he was the messiah. This was right after Jesus' baptism. She put a petition to Jesus and left it at that, being confident it would be done. On the flip side, this shows Jesus' obedience to his mother, as always.

6: Stone jugs were ceremonial for washing. Stone was thought to be "clean". Guests would dip fingers in like holy water as a symbolic act of cleansing from sin, or purifying (Numbers 19). This shows Jesus' power to purify and provide. It also shows Jesus' wine (blood, when looking forward to the Lord's Supper), is replacing the old testament ceremonies. His blood now cleanses us, not a tradition.

7: Jesus didn't even touch the water, but turned it into wine with his words. Jesus had the authority to tell servants what to do. Jesus also made the servants witnesses of the act. This shows Jesus is okay with drinking.

8: The master/host was the first served. The chief steward was in charge of the physical needs of the guests. The jars were too big to pour, but were reservoirs. This shows God'said abundance.

9: Jesus was the fulfillment of the "type" of Moses, whose first public miracle was changing water to blood (Ex. 7:20). This highlights Law vs. Gospel, that instead of blood he made something regular something better. This also foreshadows when he would wine into blood. Doing it of his own authority shows Jesus is master over creation. Lastly, this verse is obvious evidence against teetotalism.

10: The fact that the best wine was served last, was backward because usually the good wine was first. After a few days of drinking, people would notice the quality less. Also saving the best for last points to salvation, and that this life (and communion) are foretastes of the feast to come. Also the New Covenant is better than old because it is based on Jesus' actions, not the people's. It is based on better promises (Jesus, not mine).

11: This first miracle, was a sacrament type, the appearance of Jesus himself, who is the good wine. There was prophecy of blood a d wine for coming of the messiah of Jews (Gen. 49:10, Amos 9:13). John always talks of Jesus miracles as "signs", emphasizing the action and the fulfillment of prophecy, rather than the marvel. Everything in old testament is a type pointing toward Jesus. John later states that "these are written that you may believe that Jesus is the Messiah, the Son of God, and that by believing you may have life in his name." -John 20:21

Tattoos

Lately it seems like Christians like to talk a lot about tattoos for some strange reason. The most often quoted verse is:

"You shall not make any cuts on your body for the dead or tattoo yourselves: I am the Lord." -Leviticus 19:28

This verse talks about marks on your body in general, like decorative scarring. i think it is safe to say branding and other permanent marks fall into the same category. However, the question is if we should follow this verse or not. The first thing to do is to look at the immediate context. Doing this, we see that we follow the verse before, but we don't follow, verse after we do. This makes it clear that we must look at the broader context of the Livetical law. The reason for the Levitical law was to guide the people of Israel and set them apart from their pagan neighbors. Therefore, the law is no longer applicable to us. I have heard it said that the moral law is still God's will, but the ritualistic law was just for the nation-state of Israel.

More importantly, though, we need to look at the even broader context of the scripture s a whole and God's plan throughout history. We must recognize the Christ came to fulfill the law, so that we are no longer a slave to it. This Christian freedom means that our salvation and standing before God has nothing to do whatsoever if we have tattoos or not. Even our preoccupation with this question is missing the point. We are too focused on if it is okay or not (if something is a sin or not). Its not about what we do, but about what Jesus has done for us.

There is one more thing to keep in mind. Why would a Christian want a tattoo? What is the motivation and the purpose. That is what is potentially sinful. Our bodies are not our own, to do with whatever we want. Out bodies are temples for God. Yes, we are free in Christ, but that does not mean that we should do whatever we want. If we are doing something permanent with our bodies we should ask if it is selfish, or causes a stumbling block to other, or does it help spread the Gospel and build up others?