A Bigger Picture, Part Seven

There are five steps or phases included in the lectio divina, which in Latin, means “holy reading” or “prayerful reading”.[1] This practice has roots in ancient history and it focuses on feeling and listening to God speaking to us and transforming our lives.[2] When used alongside the inductive approach to biblical interpretation, these steps are meant provide revelation from the Spirit in accordance with God’s written Word. However, it is important to remember that our feelings are not necessarily always in alignment with the Spirit, rather, we must conform our emotions to what the Word of God shows us through the Spirit.[3]

   

The first step, Silencio, refers to the reader setting a quiet time aside to prepare his heart to enter the Lord’s presence.[4] This step should be helpful in any sort of devotional time, because in this fast-paced 21^st century, people often forget how to sit alone in the quiet to study the Word and pray. Reading the Word is hearing God’s voice, and prayer is communication with Him, so it’s vital to set aside regular time to worship the Lord.

  

The second step, Lectio, focuses on choosing a Scripture passage and reading it slowly out loud.[5] The reader needs to concentrate on allowing God’s words to say what they say, rather than reading his own words into it. Also the reader needs to apply the words specifically to himself and not to others, as is so easy to do. This aspect would definitely be vital for a Christian, because it is important to make sure that one is right with God before calling others out.

   

Meditatio directs the reader to connect the Scripture with some part of his current life situation. Reading the passage slowly again and allowing the words to sink into his heart and mind, the reader can more closely focus on what principles God is teaching. This step could be concerning, as it may lead some readers to overspiritualize the text, but through careful study, the reader can glean the principles that God has revealed to us.[6]

   

After concentrated study on the passage, the fourth step, Oratio, tells readers to use this time to pray through the passage, asking God to show His truth and point out areas where actions and attitudes need to be aligned to His Word.[7] Praying to God allows the opportunity to speak honestly with the Lord and often times helps to pinpoint areas of struggle.

   

The last step, Comtemplatio, includes the aspect of prayer in surrendering the past, present, and future to God in light of the passage that was read. Through prayer the reader also should ask that the Lord would continue His transforming work in his life, and then thank God for all He has done and continues to do.[8]

In conclusion, these five steps pointed me back to the meaning of my personal devotions—that of time

alone with God through reading and prayer. In choosing the passage from Psalm 62, I was reminded of God’s eternal character. He is our rock and our salvation and our fortress. Our hope rests in Him alone. Our glory comes from Him being our one refuge. It is in the needed silence that we learn to trust in Him. He desires our prayers and He is pleased to answer them in His timing and His way for His glory and our good. Through these verses, God instructs us to entrust our life to Him and to render to Him the cries of our heart, because He will be a refuge for us. He has promised that, and because of that promise we can remain unshaken and steadfast in our hope.

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[1] J. Scott Duvall and J. Daniel Hays, Grasping God's Word (Grand Rapids: Zondervan, 2012), 231. /12.2.

[2] Ibid.

[3] Ibid., 230./12.2.

[4] Ibid., 231./12.2.

[5] Ibid.

[6] Ibid.

[7] Ibid.

[8] Ibid.

A Bigger Picture, Part Six

Discuss the different approaches to translating Old Testament Law. What observations are made by Duvall & Hays regarding the “covenant context” of the Law, specifically the Mosaic Covenant? How do these observations help you to study, apply, and even obey passages contained in the law?

Many people today are confused as to how to interpret the Old Testament law and show its relevance for Christians today. Some skim through the law passages without paying attention to it. Others search carefully, without understanding, finding a few understandable commands and holding to them as a guideline for life today.[1] Neither methods are particularly helpful, nor are they consistent with reading and interpreting Scripture. 

The traditional approach divides Old Testament law into three categories: moral, civil, and ceremonial. Moral laws dealt with right and wrong. They were the “timeless truths regarding God’s intention for human behavior.”[2] Civil laws described the rules of the legal system, regarding things like economics, land, crimes, and punishment.[3] The ceremonial laws were commands about festivals, sacrifices, and priestly duties. Traditionally, these divisions were vital to interpreting the OT law: the civil and ceremonial laws were not applicable for today’s believers, but the moral law was.[4] However, this viewpoint raises some questions. Plus the “distinctions between moral, civil, and ceremonial laws appear to be arbitrary.”[5] The Bible makes no such distinctions; rather, all laws point to God’s holiness and His commands to remain separate from pagan practices and culture.[6] As 2 Timothy 3:16-17 says, all Scripture is God-breathed and sufficient for New Testament believers. The Interpretive Journey approach helps to note the cultural and historical differences in order to apply the foundation of the law to life today.

The OT law was introduced by a covenant which God made with the people of Israel. As we use and interpret this part of Scripture there are several things to take note of. The Mosaic covenant is closely associated with Israel’s conquest and occupation of the land.[7] The blessings on Israel were conditional: as long as Israel continued to love God, keep His commandments, and drive out the pagan inhabitants of the land, God promised to bless the nation.[8] The book of Deuteronomy explains most of these laws and conditions for the Israelites. However, as NT Christians, the Mosaic covenant is no longer a functional covenant and does not stand over NT believers as law.[9] Hebrews explains this in detail, as does Romans, how that Christ came as the fulfillment of the Mosaic law and issued in a new covenant with His people. This law would be written on the people’s hearts and minds, rather than on tablets of stone. Paul clarifies in Galatians, that we have liberty from the bondage of the OT law, so when we interpret these passages, we must be careful not to place people back under it.[10]

Jesus became the fulfillment of the Mosaic law, as the foreshadowed Savior of the prophets. He is the final Interpreter and has complete authority over all law. “Some Old Testament laws Jesus restates (Matthew 19:18-19), bu some he modifies (Matthew 5:31-32). Some laws he intensifies (Matthew 5:21-22, 27-28) and some he changes significantly (5:33-37, 38-42, 43-47).”[11] Jesus’ laws reminded people of the heart and spirit in the commands, rather than just the letter of the law that the Pharisees taught. So therefore, we must interpret the law through the grid of Jesus’ teaching in the NT.[12] The specifics of the OT law may not apply to us today, but the principles and guidelines of it most certainly do. When interpreted through the eyes of the NT teachings, the OT becomes applicable and revelant for believers today. [13]

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[1] J. Scott Duvall and J. Daniel Hays, Grasping God's Word (Grand Rapids: Zondervan, 2012), 356.

[2] Ibid.

[3] Ibid.

[4] Ibid.

[5] Ibid., 356-357.

[6] Ibid., 357.

[7] Ibid., 361.

[8] Ibid.

[9] Ibid., 362.

[10] Ibid.

[11] Ibid., 363.

[12] Ibid.

[13] Ibid.

A Bigger Picture, Part Four

This is the 200th post here on Facing the Waves, peoples! :)

In 2 or more paragraphs, discuss the section titled, “The Old Testament as Christian Scripture,” at the end of chapter 1 in Understanding the Big Picture of the Bible. What does the author mean by the terms “continuity” and “discontinuity”? Do you agree? Explain your answer and provide biblical examples.

Thomas Schreiner uses the "already but not yet" phrase to help describe the biblical theology of the Old and New Testaments. Because the covenants, curses, warnings, and blessings of the OT cannot be separated from the NT, Schreiner uses this phrase to show how some of covenants were fulfilled, while others are still awaiting full completion even today. For instance, even though Christ came to earth and fulfilled the coming of the long awaited Messiah, the physical realities of some of the covenants have not yet been realized. The Davidic covenant promised a king who would rule on the earth and destroy the opposing kingdoms who had conquered and enslaved Israel. Jesus did indeed come, but He did not come to physical rule in Jerusalem. The Millennial reign and everything afterwards is still something that has not yet been realized and fulfilled here on earth. While Christ did indeed fulfill the prophecies regarding His birth, life, death, and resurrection, the Jews did not yet understand that Christ came to rule spiritually in their hearts and provide the Comforter who would be the abiding Spirit in them. The Jews expected a glorious entrance of a powerful King who would overthrow Roman tyranny and establish justice in Israel. The Kingdom of God did arrive, but it came in the form of a mustard seed (as Jesus would later describe) or of leaven in dough--imperceptible at first, but it would soon grow into something much mightier than a physical kingdom. 

The New Testament is important to view in this context, because just as the Israelites were waiting for covenants and promises to be fulfilled, so are we. While we already have the fulfilled birth, death, and resurrection of Christ, and while the spiritual kingdom of God is here alive and working in our hearts, we, too, await the physical coming of Christ at His Second Coming. We have the spiritual life already, but there is more to come. Like the universal blessing promised to Abraham, there was partial (spiritual) fulfillment of that, but we have yet to see peace reign here on earth or in Israel itself. The Kingdom was and is present in Jesus, but it is not yet consummated. We still wait for the day when Jesus does sit on an earthly throne and judges in righteousness, dividing the believers from the unbelievers, and issuing eternal peace to the world. The Old Testament points forward to Christ. The New Testament points back to Christ, but neither Testament include the covenant completely fulfilled, because that is yet to come. We live in a different age than the OT believers, but even still we can quickly identify with their longing and waiting for something better to come. We still await the resurrection and glorification of our physical bodies. We still wait for the Great White Throne Judgment, and we still await the freedom from the battle against sin. Not all has been subjected to

Christ fully, yet. Death and sin still have hold on this world. However, like those gone before us as recorded in Hebrews 11, we too look by faith towards that which isn't seen yet. We seek a better City whose Builder and Maker is God, and like the Israelites of old we recognize that we have not completely received what has been promised, but we look towards that one day at the consummation of the age, when all will be made right, and we will no longer pray "Your Kingdom come, Your will be done". His Kingdom will have come, and His will shall be done in that Last Day. 

A Bigger Picture, Part Three

The assignment I'm sharing here today is one question from a larger assignment. I was required to read Mark 5:21-43 and then note the differences and similarities between the stories of Jarius and the woman who had been sick for 12 years. See if you can find the comparisons and contrasts before reading my answers. It's a bit challenging at first, but the more you think about it, the easier it is. Enjoy! :)

Mark 5:21-43 (NASB)

When Jesus had crossed over again in the boat to the other side, a large crowd gathered around Him; and so He stayed by the seashore. One of the synagogue officials named Jairus came up, and on seeing Him, fell at His feet and implored Him earnestly, saying, “My little daughter is at the point of death; please come and lay Your hands on her, so that she will get well and live.” And He went off with him; and a large crowd was following Him and pressing in on Him.

A woman who had had a hemorrhage for twelve years, and had endured much at the hands of many physicians, and had spent all that she had and was not helped at all, but rather had grown worse— after hearing about Jesus, she came up in the crowd behind Himand touched His cloak. For she thought, “If I just touch His garments, I will get well.” Immediately the flow of her blood was dried up; and she felt in her body that she was healed of heraffliction. Immediately Jesus, perceiving in Himself that the powerproceeding from Him had gone forth, turned around in the crowd and said, “Who touched My garments?” And His disciples said to Him, “You see the crowd pressing in on You, and You say, ‘Who touched Me?’” And He looked around to see the woman who had done this. But the woman fearing and trembling, aware of what had happened to her, came and fell down before Him and told Him the whole truth. And He said to her, “Daughter, your faith has made you well; go in peace and be healed of your affliction.”

While He was still speaking, they came from the house of thesynagogue official, saying, “Your daughter has died; why trouble the Teacher anymore?” But Jesus, overhearing what was being spoken, said to the synagogue official, “Do not be afraid any longer, only believe.” And He allowed no one to accompany Him, except Peter and James and John the brother of James. They came to the house of the synagogue official; and He saw a commotion, and people loudly weeping and wailing. And entering in, He said to them, “Why make a commotion and weep? The child has not died, but is asleep.” They began laughing at Him. But putting them all out, He took along the child’s father and mother and His own companions, and entered the room where the child was. Taking the child by the hand, He said to her, “Talitha kum!”(which translated means, “Little girl, I say to you, get up!”). Immediately the girl got up and began to walk, for she was twelve years old. And immediately they were completely astounded. And He gave them strict orders that no one should know about this, and He said that something should be given her to eat.

	Jairus	Bleeding Woman
1	a man	a woman
2	goes to Jesus for help publicly	goes to Jesus for help privately
3	Likely well-to-do financially	Spent all she had on medical doctors
4	Needed healing for daughter	Needed healing for herself
5	Daughter gets worse and dies	Woman  suffers more and gets worse
6	Wanted Jesus to place hands on daughter	Wanted to touch Jesus herself
7	Led the crowd	Followed in/with the crowd
8	Daugher  had shorter sickness	Sick for 12 years
9	Weaker faith	Strong faith
10	Wailing and mourning for girl	Silent suffering
11	Girl lying down	Walking/standing to get to Jesus
12	Called “little girl” by Jeuss	Called “daughter” by Jesus
13	Family all around her	No one else with her (that we know of)
14	Outward sickness/death	Inward bleeding
15	Pleaded verbally for daughter’s healing	Silently touched Jesus’ clothing
16	Daughter 12 years old	Sick for 12 years
17	Only 3 disciples witnessed	Witnessed by crowd
18	Daughter healed after death	Healed before death
19	Jesus laughed  at by mourners	Jesus scoffed at by disciples
20	Synagogue ruler	Poor woman
21	Daugher’s physical healing	Woman’s faith healed her
22	Falls at Jesus’ feet while pleading	Falls at Jesus’ feet while trembling
23	No internal dialogue recorded	Internal dialogue recorded
24	Saw Jesus in the crowd	Heard about Jesus
25	Daughter dies first	Instantaneous healing
26	Jesus questions the crowd as to who touchedHim	Jesus questions mourners as to why they were wailing
27	Jesus went up to dead girl	Went up to Jesus herself
28	Jesus healed girl by speaking	Jesus healed her by power leaving His body
29	Ordered not to tell anyone	Healing observed by crowd
30	No apparent fear of Jesus’ presence	Trembled with fear

Verse Study: Ephesians 2:10 (Part Two)

If you haven't read Part One, click HERE.

Ephesians 2:10

For we are his workmanship,

created in Christ Jesus for good works

which God prepared beforehand,

that we should walk in them.

Prepared beforehand
-This word comes from the Greek work proetimazo meaning, "predestine, appoint, or ordain".
-This word is only used twice in the New Testament, once here and once in Romans 9:23. Both instances speak of God preparing something for us before our time, before the time of the world, before the time of creation.
-Other versions translated it as "prepared in advance" (NIV), "planned for us long ago" (NLT), "before ordained" (KJV), and "prepared ahead of time" (HCSB).
-It was the good works that were prepared beforehand for us. "Good" has the idea of bearing honest, geniune fruit, and "works" are our actions and deeds. As a believer, our fruitful actions were known and ordained before we existed.

-"Even as he chose us in him before the foundation of the world, that we should be holy and blameless before him." (Ephesians 1:4)

-God chose us for salvation and for the accompanying good works that would result from our salvation. He saved us not by our good works, but for them. Salvation and good works cannot be separated. 

-We have only to ask God for wisdom in doing and applying these good works. Because they have been prepared beforehand, God promises to offer wisdom to those who ask for it. (James 1:5)

-Our good works are already known. They have been forseen and planned before our salvation, and once saved, we are responsible, though the help of the Spirit, to work out our salvation with fear and trembling, known that ultimately it is God who will complete His good work in us. 

Walk

-This word is found frequently in the NT in 20 of the 27 books, but the most being found in the Gospel of John. 

-This word has the idea of fellowship, or going in a complete circuit. 

-It comes from the Greek word peripateo meaning "to walk around", "to live" (fig.), and "to conduct life".

-Other versions translated it as "for us to do" (NIV), "as our way of life" (BSB), "so we may do them" (NETB), "for us to practice" (WNT).

-The idea here is one of a life beginning and ending (a complete circuit) in good works. We are to live our lives doing these good works, and they should consume and utterly take up our lives. 

-"So as to walk in a manner worthy of the Lord, fully pleasing to him, bearing fruit in every good work and increasing in the knowledge of God." (Colossians 1:10) 

-These good works evidence our salvation and walk with God. They provide proof of the God we serve, and they cause us to live in a manner that merits our standing with God. 

Putting It All Together

God is our Creator. Through his own physical act of constructing us, He caused us to be made; thereby making us belong to Him. He becomes our Master Artist. As believers He continually is creating a new spirit nad good works in and through us. He shaped us ex nihilo, but also renews good works in us ex nihilo before and after salvation. Only God can do this, and because we are created by Him, we are owned by Him personally. Our relationship to God is Creator to creature. We can never repay our debt to Him. He acted to make us act in good works. These good works is what our life should practice. It's our way of life, and it was appointed for us before He made us. Before earth, before birth, before salvation, the good works were prepared in advance by God. Our conduct and life as a Christian begins and ends in a complete circuit: good works. We practice them--it's active labor. To live in this way is to walk worthy of our calling in light of the debt we ow to Him as our Creator. He chose us for salvation and prepared good works beforehand, so that we could live in gratitude for what He has done. We cannot separate good works from salvation. They do not save us, but they evidence the Spirit's work in our life. Our way of life is to evidence us as God's handiwork.

***Due to my previous blogging break, I will be posting the June Quotes on the last day of this month, Thursday. There will be no post the Friday immediately after, but I will resume regular blogging the Friday after, Lord willing. 

A Bigger Picture, Part One

At the beginning of the next couple months or so, I'll be posting the written assignments I composed for my Elements of Bible Study course. I'll also post the questions that I was required to answer in my assignment, so you can see what I'm answering. Hope it blesses you in some way! Feel free to ask questions in the comments. :)

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1. Is the Old Testament still relevant for Christians today? Explain.
2. What did Jesus mean when he said that there were things written about him in the Law, the Prophets, and the Psalms (Luke 24:44)? Explain.
3. How does an understanding of the “big picture” of the Bible help us to understand smaller sections of the Bible (individual verses, paragraphs, stories, books)? Explain.

~~~

The Old Testament is indeed relevant for Christians today. Without it, we would not have two-thirds of our Bible, but more importantly, we would not have the promises, symbols, and pictures of salvation to point us to the fulfillment of the New Testament in Jesus Christ.[1] The Old Testament provides the structure of Levitical law, the promise of redemption, and the necessity of resurrection. It also demonstrates through history the impossibility of man’s atonement through repeated sacrifices, but points to a future Savior who would fulfill His covenant through Abraham’s offspring. The OT is necessary and relevant today as a foundation for the history of the Israelites and of the world, and it also gives us the shadows and “types” which find their fulfillment in Christ.[2] Without the OT, we would have the fulfillment of Christ without the former prophecy, His death and resurrection without a complete explanation, and the Messiah without the whole knowledge of sin’s consequences, and the Last Adam without the first Adam. The theology of the OT covenant is vital for an accurate understanding of the New Covenant.

In Luke 22:24, Jesus says that everything written about Him in the Law, Prophets, and Psalms had to be fulfilled. The Jews recognized these categories as the divisions of OT Scripture.[3] Jesus refers to these when talking to the disciples who couldn’t quite grasp what He was talking about. Taking them back to Scripture, Jesus uses His own previous words, as well as those from OT Scripture to show the disciples that He was the fulfillment of OT prophecy. The promises of a Redeemer or a Savior or a Sacrificial Lamb come from books like Zechariah, Micah, Isaiah and many more. These all point towards the NT fulfillment in Christ. Through the covenants made with the patriarchs and the curses on sin, the OT points toward a one-time Sacrifice who would take the sting out of death. Job and David speak of a Redeemer who would die on the cross, but yet stand on the earth one day. The Law, commandments of God which show us our sin, points to a perfect Man who could be our Priest. Many of the events and people were “types” of something Greater yet to come. The disciples would have known the Scriptures, and so Jesus used their previous knowledge to pull their minds back to the covenants created thousands of years before by God. The words written in the Law, Prophets, and Psalms were enough to direct people’s attention to the Son of God and the Son of Man.

The big picture of the Bible is the work of Christ. Everything and everyone points to Him, His death, His resurrection, and/or His glory. We understand this big picture by the smaller pictures, types, events, and verses. For instance, the story of Isaac is a type of Christ in his sacrifice as a lamb. His story represents the Sacrificial Son of Man, but also the promise of a Savior who would come through the offspring of Abraham. David was an earthly king, but he also represents the eternal kingship that would come through his line. The laws of the Pentateuch, the wisdom of the Proverbs, the poems and songs, and the prophetic visions are all smaller parts of the bigger story.[4] In loving the one and only true God as the commandments required and obeying the wisdom for daily life from Proverbs, we gain the spiritual walk that was fulfilled by Christ in even more depth. The Mosaic law controlled the external; the fulfillment of Christ guided the internal. Israel as a covenant nation represented the larger covenant people who would be gathered together at the end of the age. The ark of the covenant symbolized God’s presence with His people; instead of the ark today, we have the Holy Spirit indwelling our hearts with all the presence of deity. Therefore, in understanding the big picture of Scripture, we are led to a more complete understanding of the smaller details of Scripture.

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[1] Wayne A. Grudem, C John Collins, and Thomas R. Schreiner, eds., Understanding the Big Picture of the Bible: A Guide to Reading the Bible Well (Wheaton, Ill.: Crossway, ©2012), 9-10.

[2] Ibid.,15.

[3] Ibid., 9-10.

[4] Ibid., 27-28.