Claimed, gathered and sent

This is my most recent Ezekiel exegesis for my class on the prophets. Ezekiel 16:1-43 I. Historical/Cultural Context This figurative narrative or allegory, from the beginning of the monarchy or earlier, [1] is a striking departure from Amos’ and Hosea’s depiction of Israel ’s beginnings at God’s call from Egypt , describing her then as innocent. Contrast Ezekiel: Israel viewed as hopeless from beginning, Canaan her origin. “The twists to the familiar theme are designed to shock…people out of their complacency.” [2] At maturity, Yahweh weds Jerusalem because of “…the contractual nature of marriage, the spousal relationship lent itself to expressing the centrality, permanence, and emotive content of the covenant bond between God and people.” [3] Graphic in nature, an early rabbi, “Eliezer … forbade … liturgical use…though… retained in the lectionary, it was stipulated that it must …be followed by its [greatly sanitized] targum ( m. Megillah 4.10).” [4]

For my undergrad class on the prophets, this week’s exegesis was on Ezekiel 11:14-21 , pitting the self-righteous Jerusalemites against the exiles in Babylon . The more I read, the richer this text became. Several things particularly struck me. The word of the Lord through Ezekiel for the exiles is one of overwhelming grace. Ezekiel was at the point of despair in verse 13, asking if the remnant were to be destroyed. This passage full of mercy, love and grace is God’s answer. The remnant in exile (verses 19-20) “will be renewed spiritually, so … they will be God’s obedient people … from the heart … an echo of Jeremiah’s New Covenant idea (Jer. 31:31-34). [1] That renewal is wrought “by virtue of an unanticipated and unmerited act of grace.” [2] God will: regather them (v.17a), restore them to the land (v.17b), cleanse the land of abominations (v. 18), and fulfill a new covenant with them (vv. 19-20). [3] The remnant and true sanctuary being with the exiles corresponds to the

God's people face many challenges in living an incarnational lifestyle in today's world. Postmodernism presents us with challenges such as a belief that there are no absolutes. On the other hand, there is an unprecedented openness to spirituality. In postmodernism, “The issue is the “imposition of one set of cultural ideas upon another.” [1] Oppressive ideologies are taboo. The answer is following Jesus’ example of love. “Through humility, love, and patience … preachers can take measures to dispel the concern of people who have witnessed atrocities and deceptions in the name of truth … and … God.” [2] Christ reaching out to the marginalized with a “radical embrace,” [3] his inclusiveness, appeals to postmoderns. The universality of the gospel, for all would be a drawing factor. Regarding metanarratives, “The gospel is not a metanarrative, an ideology imposed on people, but an intranarrative, a reality exposed in one people and one person—Christ.” [4]

Mystery religions are still practiced in contemporary Western culture. “… The New Age movement’s grown, and … with it an embrace of the supernatural often expressed in an anti-intellectual manner with crystals, palm readings, star signs, psychics, and the like.” [1] Some promote goddess worship, singling out the feminine attributes of God. Ancient and pagan beliefs are incorporated “into modern society … to recapture what technology and science have stripped from the contemporary world, [2] exemplified by the “Force” in the “Star Wars” series. Luke Skywalker was urged to rely on the Force and not his computerized targeting system; thus destroying the Death Star, and saving the day. Scientology is another cult that has become increasingly high profile, claiming to be an “applied religious philosophy.” [3] Several famous actors and actresses live by and promote it. Mother Earth is worshipped by others in their quest for what is natural. Whatever the form, there is a “n

The following question was posed to our Ministry Communication Skills class. My response follows the question. In the question, Adam refers to Peter Adam the author of one of our texts. In the footnote you'll find the complete info. Adam seems to distinguish between the spoken (past tense) message of God and the written and preserved (present tense) message. Is this distinction helpful for Christian communicators? Explain why or why not. If the distinction was not as clearly articulated, that is, if one viewed the written and codified words of God as his (current) speech to us, would this make a difference? Is this something with which Adam would agree or disagree? Adam’s distinction is helpful. Some things were strictly for the culture or people of that time; i.e. the Jewish dietary codes, codes for temple worship. Some were given with the initial listeners/readers in mind, but are also a living word for us today. John 1 exemplifies both the past and present tense of

This was last week's theology question. Eschatology is the study of the last things, second coming of Christ etc. My response follows the question. What relevance does eschatology have for your daily life now? In what practical ways can you be a "personal microcosm of the eschatological new creation" for those around you? What effects might this have upon your relationships with others? To be honest, I do not see that eschatology has a great impact on my life now. In order to be prepared for the Lord’s coming, we just need to continue drawing closer to him, to become more like him. As we are more continually in his presence, it will not really matter when he returns or whose perspective was right. I can be a “personal microcosm of the eschatological new creation” for those around me by continuing to do what I am doing now. I want to be more like Jesus. This can only happen by spending time with him. The disciplines of journaling, lectio divina and divine ho

God cleanses and feeds us by these means of grace. Baptism is carried out by Christ’s command calling us to “make disciples of all nations, baptizing them” (Mt 28:19). As a Lutheran, infants as well as adults and children are baptized. I have struggled with this sometimes because my understanding since becoming a believer is that it should follow faith, not precede it. From early church history, however, infants have been baptized. In Acts, entire families were baptized (Acts 16:15, 33). Cyprian of Carthage (200-258) wrote approvingly of the practice. [1] The Book of Concord states, “We maintain that we should baptize children because they also belong to the promised redemption that was brought about in Christ (Mt 19:14). The church ought to extend it to them.” [2] In The Small Catechism, Luther explains, baptism “brings about forgiveness of sins, redeems from death and the devil, and gives eternal salvation to all who believe it, as the Word and promise of

We were presented with a very interesting series of questions this week in Principles of Theology. See how you would answer them. What is your view regarding the topic of Baptism in the Holy Spirit? Specifically, (1) Is it a work of grace distinct from and subsequent to regeneration? Why or why not? (2) Is tongues the initial evidence of Baptism in the Holy Spirit? Why or why not? My response is below I am divided on the issue of the baptism with the Holy Spirit. I have experienced this and it has been beneficial in growth in grace, particularly as a relatively new believer. Jack Hayford’s interpretation of the scripture is one I agree with regarding this being a work of grace distinct from and often subsequent to regeneration. Throughout the book of Acts, in particular, we see the infilling of the Holy Spirit as a separate work. Passages such as Acts 8:14-16; 9:16-18; 10:44-45 and so on speak of this as a separate experience for believers besides the apostles. So

This post was written in response to several questions posed by my Principles of Theology professor. Those questions are: What role does God play in our sanctification? What responsibility do we have? In what ways will you intentionally foster the development of the fruit of the Holy Spirit (Galatians 5) and holiness in your own life in the coming days? My response is below. What do you think? ****************************** God’s role in sanctification is that he does the work. We can do nothing to make ourselves sanctified or holy. God works and we cooperate. Grudem states, “sanctification is primarily a work of God…” [1] The Father disciplines us (see Heb 12:5-11). Christ is “our wisdom, our righteousness and sanctification and redemption” (1 Cor1:30) because he earned this for us. He is also our example, “pioneer and perfecter of our faith” (Heb 12:2). The Holy Spirit has the major role in the sanctification of