Tag Archives: new creation

Reading the Bible (and life) as the story of God ‘re-creating’ and ‘re-vivifying’ broken images of God: Part 2 — ‘he lays me down’

Back in 2015 I posted one part of a planned two part epic ‘By the rivers of Babylon’, I didn’t ever post the second part, and nobody seemed to mind. Until today.

To recap, I posted some quotes from ancient near eastern rituals to do with the creation of ‘images of God’ — particularly idol statues — and looked at comparisons with Genesis 2, to suggest that there’s a conceptual link; that in the Genesis creation story we see God creating living, breathing, representatives of the divine, in deliberate contrast to rituals, creation stories, and an understanding of humanity in the ancient near east where man created dead, breathless, statues of gods and then had to develop a cognitive dissonance to be able to encounter that statue as though it was a representative of divine life. We have existing accounts, from the ancient world, of the creation of a divine image and its revivification or rededication after an idol had been captured by an enemy or removed from its sanctuary. I have written bits and pieces expanding on this theme, but thought it’d be nice to come back and finish the ‘epic’ as promised.

I suggested the parallel between the Genesis type scene of creation and re-creation of a divine image (which repeats itself through the Old Testament), mirrors these ancient rituals in the following ways, where an image (tselem) is:

  1. Formed and fashioned, near water (and symbolically, in a sense, moved through water, it’s interesting that God places the man in the garden twice, once before the mention of the water, and once after) (Genesis 2:6, 8, 10-15)
  2. Inspired, or given ‘breath’ so that it the image is vivified. It is to be thought of as a living representation of the God whose image it bears. (Genesis 2:7)
  3. Declared fit for purpose within a system, and via connection to God. (Genesis 1:26-31)
  4. Placed (or enthroned) in the Temple/garden sanctuary and given a job within the Temple. (Genesis 2:8-9, 15)
  5. The images are provided for with food and drink. (Genesis 2:16-17)
  6. The image fulfills a function in representing the God behind the image (Genesis 2:19-20)

I pointed out that this pattern repeated itself with Noah, in the creation of Israel as a people, and was anticipated by the prophets about Israel’s return from exile — where God’s people would be recommissioned as his image bearers. And then promised a follow up post to connect this to the rest of the story of the Bible.

Recap over.

One of my favourite bits of Biblical Theology — perhaps because it was one of the first pieces to grip my imagination about how the Bible might work — comes from connecting Psalm 23 to Jesus, the good shepherd.

 The Lord is my shepherd, I lack nothing.
   He makes me lie down in green pastures,
he leads me beside quiet waters,
     he refreshes my soul.
He guides me along the right paths
for his name’s sake.
Even though I walk
through the darkest valley,
I will fear no evil,
for you are with me;
your rod and your staff,
they comfort me.
You prepare a table before me
in the presence of my enemies.
You anoint my head with oil;
my cup overflows.
Surely your goodness and love will follow me
all the days of my life,
and I will dwell in the house of the Lord
forever. — Psalm 23

It’s a beautiful Psalm as a standalone. But now read it against that number list. The narrator (first David) is:

  1. Placed by waters in the sanctuary of green pastures;
  2. His Soul restored — literally this is ‘nepesh’ in Hebrew and ‘psuche’ in the Greek translation of the Old Testament — the words used for the ‘breath of life’ breathed in to Adam in Genesis 2. It’s a recreation. The ‘restored’ word is the same word used to describe return from exile in places like Deuteronomy 30:3, 1 Kings 8:34, and Jeremiah 30:3
  3. He is guided along the right paths by God for his name’s sake (a purpose within a system, where the ‘for his name’s sake’ is the purpose, connected to image bearing representation and the failure to live for his name is what lead Israel to exile, to no longer being ‘image bearers’, which is a breaking of the 3rd commandment).
  4. He is taken to a place where there is a table, but at the end ‘dwells in the house of the Lord forever’ (placed in the temple)
  5. He is fed, and his cup overflows (the images are provided with food and drink).
  6. He is anointed with oil — which presumably has some connection to fulfilling a function to represent the God behind the image, alongside the ‘his name’s sake.’

Now. In terms of the Biblical theology thing, i’d often simply connected The Lord as shepherd to Jesus as shepherd — Jesus as the provider who specifically does all these things for people, or promises to, as the good shepherd. Look at what Jesus says around the feeding of the 5,000 as recorded by Mark (Mark 6, where the people are ‘like sheep without a shepherd) and John, where the feeding of the 5,000 comes before passages about the gift of the Spirit as living water that brings eternal life — in fact, the whole of John’s Gospel essentially unpacks that re-creation schema. But the Biblical theology connection that makes Jesus ‘the Lord who is the shepherd,’ with the feeding of the 5,000 in the mix, goes something like:

  1. He places people by water, on green pastures (Mark 6:39, John 6:10)
  2. He feeds them with ‘overflowing’ provision (Mark 6:42-43, John 6:12-14)
  3. The people are ‘sheep without a shepherd’ (Mark 6), and Jesus calls himself ‘the good shepherd’ (John 10).

There’s a degree to which I think this is still a legitimate line to draw from Old to New Testament. But there’s a better story, a better line through the Old Testament story of God creating and revivifying broken images that involves Jesus being the ‘new Adam’ — the new ‘image’ — through whom we are restored as we are united to him; an a reading of Psalm 23 that places Jesus in the narrative schema as the first ‘restored Israelite’, the one whom David points to, who can say ‘the Lord is my shepherd’ — I owe much of this reading to Doug Green, whose paper ‘The Lord is Christ’s Shepherd. Psalm 23 as Messianic Prophecy’ is brilliant.

He says, amongst other things:

“… it is appropriate to read the whole of the Psalter in a prophetic and eschatological direction. More specifically, all of the “Psalms of David” should be read as messianic psalms that describe different dimensions of the life — and especially the suffering — of Israel’s eschatological King.”

“In other words, the apostolic authors adopted not simply a general Christological approach to reading the Psalter, wherein Christ could be “seen” in the psalms, but more specifically a decidedly Christotelic approach, reading it in connection with Israel’s great narrative of redemption, which from their perspective had reached its surprising climax (Greek telos, “end” or “goal” in the story of Jesus, the Messiah.”

Green describes the structure of the psalm as a move from “pasturage to wilderness to temple” that can be described as paralleling “promised land -> exile -> restoration” or “Eden -> Exile from the Garden -> New Jerusalem”. He says:

“Even in their grammatical-historical context, verses 4 and 5, with their images of escape from the threat of death and (possibly) return from exile, tell an incipient resurrection story. Read prophetically, these verses echo the story of the Isaianic Servant as they depict the Messiah’s journey through some kind of suffering, which will subsequently change into his enjoyment of the blessed life, and more specifically to an eschatological banquet…

“If Jesus Christ is indeed the telos, or goal, of Israel’s story, and more specifically the fulfilment of the OT’s messianic prophecies — including the Psalter understood as a prophetic book — then Christian interpretation of the OT must be an exercise in reading backwards, of rereading earlier texts so that their meanings cohere with what God has actually done in history in Jesus Christ.”

He concludes “the eschatological David has been brought from the valley of death into the heavenly house of the Lord, to reside there.” Green, I think rightly, describes this as “the story of those who have been united to Christ by faith” — we’re brought into the story through our union with Christ.

If this Psalm is messianic in this sense, then in some way the Lord’s anointed — who is shepherded by God — somehow leads God’s people through exile from God — or death — into restoration and the temple. If Jesus comes as the restoration moment promised in the prophets, and this Psalm, and he does this by being the true image bearer but his restoration into being an image bearer through exile and death is also grounds for our restoration.

So, that’s a fun reading of Psalm 23 that connects it to the fulfilment of Old Testament prophecies — where Jesus is the king who ends our exile from God, but there’s more to this story that is explicitly connected to the proposed metanarrative of the Bible; that it’s about God re-creating and revivifying divine image bearers (where idolatry transforms us into the image of dead idols rather than the living God).

My suggestion is that the Gospels, in depicting Jesus as a new Adam, and new Israel, also follow the pattern of establishing Jesus as an image bearer — according to those Old Testament (and Ancient Near Eastern) types — and that this is applied to the church both through union with Christ, baptism, and the indwelling of the Spirit — the things that mark out our transformation into the image of Jesus, from being broken idol-worshipping images. Jesus is “the image of the invisible God” (Colossians 1:15) and the “exact representation of God’s being” (Hebrews 1:3), but there are also ways the Gospels follow the script.

  1. Jesus is, in a particular sense, ‘formed’ or fashioned near water  at his baptism — if crossing the Jordan was Israel’s path to nationhood and part of how Exodus paints them being presented as God’s image bearers — his children, then Jesus’ baptism in the waters of the Jordan mark his calling in the same way. All four Gospels include the baptism of Jesus.
  2. Especially if the Spirit descending on Jesus is the ‘breath’ of God marking him  . — if this is Jesus symbolically being given a certain sort of ‘breath’ as Adam was (though Adam receives the ‘psuche’ and Jesus the ‘pneuma’ in Greek — and that distinction is interesting particularly because Paul makes it a distinction between Adam the ‘psucheikon’ (or natural/breathed/souled image) and Jesus the ‘pneumatikon’ (or breathed/spirited image) in 1 Corinthians 15:44 as he reflects on and quotes from Genesis 2 and the resurrection, see below). Pneuma and psuche are used in a way that, at a glance, looks interchangeable for breath and Spirit throughout the Old Testament.
  3. Jesus is declared ‘fit for purpose’ in connection with God in the words that speak from heaven — “You are my Son, whom I love; with you I am well pleased.” (Mark 1:11), “This is my Son, whom I love; with him I am well pleased.” (Matthew 3:17), “You are my Son, whom I love; with you I am well pleased.” (Luke 3:22), while John’s Gospel has John the Baptist say, of Jesus, ‘The man on whom you see the Spirit come down and remain is the one who will baptize with the Holy Spirit.” (John 1:33 — which is significant if the bringing of the Holy Spirit is connected to the end of exile and the restoration of God’s image bearing people).
  4. Jesus is the Temple — or the dwelling place of God — but he also goes in order to prepare an eschatological temple, and in order to transform God’s new image bearers into human temples. This one takes some unpacking. He is also the living representative of God (Hebrews 1), and if we see him we’ve seen the father (John 14:9). He is the “word of God” in flesh, and he “is God” ‘tabernacling’, or ‘dwelling’ in the world in the flesh (John 1:1-14). In John 2, as he cleanses the Temple (which has not ever had God’s spirit come to dwell in it after exile in the way that it did before exile) he speaks of his body as the temple (John 2:22). But he also speaks of his “father’s house” (John 2:16). In John 14:1-3 Jesus says: “My Father’s house has many rooms; if that were not so, would I have told you that I am going there to prepare a place for you? And if I go and prepare a place for you, I will come back and take you to be with me that you also may be where I am…” this has often been understood as being about the heavenly city-temple — a new Eden — that John sees coming down to earth in Revelation 21, but in an immediate sense of fulfilment of the ‘place for you’ and the going and coming, Jesus says the Spirit is him ‘coming back’ —  “But you know him, for he lives with you and will be in you. I will not leave you as orphans; I will come to you.” (John 14:17-18) and then “you heard me say, ‘I am going away and I am coming back to you.’ If you loved me, you would be glad that I am going to the Father, for the Father is greater than I. I have told you now before it happens, so that when it does happen you will believe.” (John 14:28-29). The ‘coming back’ might purely be eschatological, but it seems to both immediately describe the resurrection, the ascension (as part of the “going”), and the coming of the Spirit as part of the “return” to them (and the end of the exile that ‘restores their souls’ — and ours).In John 16, in the same extended episode of teaching, Jesus explains more of the going and coming — “Jesus saw that they wanted to ask him about this, so he said to them, “Are you asking one another what I meant when I said, ‘In a little while you will see me no more, and then after a little while you will see me’? Very truly I tell you, you will weep and mourn while the world rejoices. You will grieve, but your grief will turn to joy” (John 16:19-20)… then, following Jesus death, and their grief, and his resurrection, John records the following: “The disciples were overjoyed when they saw the Lord. Again Jesus said, “Peace be with you! As the Father has sent me, I am sending you.” And with that he breathed on them and said, “Receive the Holy Spirit…” (John 20:20-22). When Jesus breathes into his disciples and commissions them in John 20:22 it uses the same Greek word for what God does to breathe life into Adam in the LXX.

    The point at which the disciples understand Jesus’ reference to his body as the temple, we’re told, back in 2:22, is the resurrection: “After he was raised from the dead, his disciples recalled what he had said. Then they believed the scripture and the words that Jesus had spoken.” When this happen — the disciples become the ‘many rooms’ of the house of God, his Temple — as Jesus has been already, as marked by the Spirit descending on him at his baptism (a sort of symbolic end of the exile — God dwelling with his people again).

    Luke does a fun thing with this in Acts 2, where he has the Spirit being poured out on God’s new temple (and I think given Luke’s Gospel ends with the followers of Jesus meeting daily in the temple, and given Acts 2 ends with a reference to the followers of Jesus meeting daily in the temple, and given the festival of Pentecost is a public gathering and there are many witnesses from the Jewish diaspora there, that the events of Pentecost probably happened in the Temple courts, not the upper room mentioned as the setting of the events in Acts 1). God’s new temple — his re-created image bearers — receive the Spirit, in an echo of the glory of his presence coming in to the first temple — with clouds and noise and flaming glory — in the courts of the temple building Jesus had condemned — the temple whose curtain tore when Jesus died as an expression of a sort of judgment on that building and a new way of access to God’s presence…

    Jesus is also positioned as a new Adam in his temptation, especially as recorded in Luke’s Gospel, where the temptation follows the baptism, and genealogy (which goes back to “Adam, the son of God”. There’s some fun stuff going on with gardens, both Gethsemane, and at the resurrection where he is mistaken for ‘the gardener’ — where Adam’s original task in the garden was to ‘work and keep’ the garden.

    The rest of the New Testament makes explicit what this point makes implicit, and draws us into the story through our union with Christ by the Holy Spirit  — so that we too become temples of the Spirit, and we are transformed into the ‘image of Jesus’ rather than Adam.

  5. If Doug Green’s schema for Psalm 23 is correct, and it depicts Jesus’ life, death, and resurrection as the movement from Eden, to exile, to restoration in a new Eden, then there’s something nice about the resurrection appearance being in a garden, and being followed by Jesus eating with his disciples — but also, this becomes something fulfilled in Jesus’ ascension to heaven where he dwells with the father forever, and where there is a new Edenic orchard of food available (near running waters). The new creation is the ultimate re-creation, and Jesus, the Lamb, occupies a particularly central place in this new garden sanctuary — the ‘forever’ house of God.

    Then the angel showed me the river of the water of life, as clear as crystal, flowing from the throne of God and of the Lamb down the middle of the great street of the city. On each side of the river stood the tree of life, bearing twelve crops of fruit, yielding its fruit every month. And the leaves of the tree are for the healing of the nations. No longer will there be any curse. The throne of God and of the Lamb will be in the city, and his servants will serve him.” — Revelation 22:1-3

  6. The imperative that follows the baptism, and later the transfiguration, where Jesus is revealed as God’s son, with whom he is well pleased is “listen to him” — Jesus is God’s representative. The word made flesh (John 1), the way God speaks (Hebrews 1). The ‘image of the invisible God’ (Colossians 1). this point seems the least controversial.

There’s a difference between us, and Jesus, in this metanarrative — where the story of the Bible is the story of broken images being restored — we are broken by our sin and idolatry so that we bear the image of our counterfeit gods, as the Psalms put it the result of idolatry is that “those who worship them will become like them.” Sin — idolatry — leads to exile from God, curse, and death. De-creation even. The coming undone of the image we were created to bear. Romans 1 fleshes out how this works with regards to our exchanging the creator for created things. Our restoration comes through Jesus restoring us as worshippers (ala Romans 12) — through his sacrifice, his resurrection and the outpouring of his Spirit which is our ‘baptism’, the moment (depicted as receiving ‘living water’) that recasts us into his image as it re-creates us (see Paul on our being baptised into the death and resurrection of Jesus in Romans 6, such that we, as we receive the Spirit, become children of God again, conformed to the image of his son (Romans 8)). Jesus is a broken image restored because he takes our sin on his body at the cross — he is scourged and scarred and moves through death (God’s image lives and breathes but he breathes his last for us). The resurrection is his re-vivification, and the source of ours – where we move from death in Adam to life in Jesus (1 Corinthians 15) as our ‘psuche’ — the ‘breath of life’ in Genesis meets its ‘end’ or ‘telos’ — the life of God by his Spirit making us immortal images.

Where Paul says: “it is sown a natural body, it is raised a spiritual body. If there is a natural body, there is also a spiritual body” the word natural is psuchikon (ψυχικόν), while the word ‘spiritual’ is pneumatikon (πνευματικόν). Paul then quotes Genesis 2:7 to contrast Adam, the living being (ψυχὴν ζῶσαν) — something like ‘a living soul’, but I think it’s better rendered ‘a breathed being’ — in part because in Genesis 1:30 the animals also have ‘the breath of life’ in them’ which, in the LXX, also uses “ψυχὴν ζωῆς”) — with Jesus who is a ‘life-giving Spirit’ (πνεῦμα ζωοποιοῦν). God re-creates us, by the Spirit, through replacing Adam with Jesus in our genetic makeup… so that we share in the resurrection of Jesus rather than the death of Adam.

“And just as we have borne the image of the earthly man, so shall we bear the image of the heavenly man.”  — 1 Corinthians 15:49

It’s probably become clear now from much of the scaffolding above that the six elements of that ‘re-creation’ story also apply to us, in Christ, in ways that make the grand story our story. But here are some fun connections…

  1. We are formed via ‘water’ — Baptism is our visible picture of salvation — a picture of what the Spirit does for us as our ‘hearts are circumcised’ — as we are brought from exile away from God, from death and the dead future of our idols to life with God forever.
  2. We receive life by God’s breath — When we receive the Spirit it is ‘breathed into us’ by God as a gift of immortal life that changes who we are — moving us from Adam’s image of God to Jesus’ image of God.
  3. We are declared fit for a purpose within a system — When this happens and we are adopted as children of God, being transformed into his image we have a new purpose — the ‘great commission’ is a new ‘creation mandate’ — a call to be fruitful and multiply, filling the earth. We are also “God’s handiwork, created in Christ Jesus to do good works” (Ephesians 2:10) — Ephesians 2:10 uses the same pair of words for created and ‘handiwork’ that Romans 1:20 uses for ‘what has been made’ (and these are the only times that ‘handiwork’ word is used in the New Testament) — that which is meant to ‘reveal the divine nature and character of God’ — the things declared ‘good’ for that purpose in Genesis 1.
  4. We become priests/images/temples — The job Adam was given in the garden was priestly, Israel’s job was to be a ‘nation of priests’, and that is now the job of the church — the priesthood of believers in/as his temple. Our bodies are the ‘temple of the Spirit’ (1 Corinthians 6:19).
  5. We are fed/provided for — We receive ‘the bread of life’ and ‘living water’ and are invited to eat at God’s table — a reality we celebrate as we break bread together and remember Jesus’ sacrifice in anticipation of the heavenly banquet. There’s a fun thing with the Lord’s Prayer as it relates to all this (and the Psalm 23 stuff about God’s name) as it is a prayer for ‘the bread of tomorrow today’ — the Spirit — which arrives at the feast of bread, Pentecost — but you’ll have to wait for my boss to write his book on that for more…
  6. We are united by the Spirit to be God’s representatives in the world — his image bearers — transformed into the image of Christ as the ‘body of Christ’… Together. Think 1 Corinthians 12, 2 Corinthians 3-5, Romans 8, Romans 12, Ephesians 4, Colossians 3… and heaps of other places…

It’s fun seeing how this plays out in something like the account of the church in Acts 2, where this recreation process seems to be happening en masse as a fulfilment of the prophets, through Jesus’ ascension and the pouring out of the Spirit, and it’s fun drawing a line from there through to Revelation 21 and 22, then asking where in this narrative any particular passage sits, and considering the mechanics by which we become part of the narrative (via union with Christ).

Grill a Christian: Question 2. How does heaven work?

Question: “How do we know that we can remain good in heaven? Free will isn’t taken from us, so we can still make mistakes? Once in heaven can people be sent away? What makes living there different to here? And what will we do in heaven? No one will need anything.”

These are great questions. I think the big difference the Bible promises between us and our will now, and us and our will for eternity is that our character is perfected. It’s not that we won’t have free will, it’s that our free will won’t be lead astray by our self-serving nature (free will is a sort of paradox anyway, because God is also totally sovereign and working through every moment of our existence, because he is the ground of our being — as in, we exist ‘in him’). When you have perfect freedom, in the context of perfect love, where there is no crying, or mourning, nor pain, nor the ‘old order of things’ (which is what Revelation 21 suggests the new creation looks like), our mistakes won’t be mistakes, they’ll be exercises of our free will that don’t cost anyone anything. It’s perfect rest and recreation, for eternity. I find this question hard to answer because I find eternity quite hard to fathom. I think there are a few things that the Bible suggests are true about eternity that probably help answer the questions here, even if somewhat indirectly.

1. Heaven is earth. Perfected. Renovated. We’re not living on clouds, God’s good world is being refreshed, renovated, and renewed for his people to enjoy the way we were made to. So, whatever good stuff you do now, you’ll do then too. This is a little speculative, but I suspect we’ll not just have the world to explore, but the cosmos.

2. God will remain infinitely amazing, and we will be finite creatures moving towards the horizon of eternity (so becoming more and more infinite I guess, and knowing more and more about the love of God, and who the God who made the world is, and what God is like). He doesn’t stop being creator, and we don’t stop being creatures — we don’t become omni-anything in the new creation, we as creatures have a beginning, but as ‘new creations’ we have no end, while God has neither beginning nor end. So we, I think, will grow in the knowledge of God for eternity. I suspect this means we’ll also grow in the knowledge of our own capacity and what being loved by God frees us to do, so we’ll, I think, become more creative (like God), and thus capable of creating more wondrous things over time. I’m fairly sure the imagination continues to exist in heaven, and we’ll continue imagining and creating things, like we were made to. Otherwise heaven will be not as much fun as earth.

3. Nobody will ‘need anything’, sure, but wants are actually valid, even if parents try to tell you only to worry about things you need, not things you want. And we’ll still want to know God, still want to love, still want to create, we’ll still want to do all the things we were made to do as people made in God’s image, and we’ll be free-er than ever to embrace our (new-created) humanity in a way we’re unable to now because sin gets in the way, so does death. The stuff you can’t imagine achieving in your life time will no longer be impossible. I like to think we’ll have an eternity to explore the far flung reaches of the universe, and that God might well keep expanding the universe into eternity, so we’ll never run out of new things to play with.

4. People can’t be sent away. Probably the best passage to read to answer these questions (as well as Revelation 21-22) is Romans 8. It’s close to my favourite passage in the Bible.

This bit is the best bit:

And we know that in all things God works for the good of those who love him, who have been called according to his purpose. For those God foreknew he also predestined to be conformed to the image of his Son, that he might be the firstborn among many brothers and sisters. And those he predestined, he also called; those he called, he also justified; those he justified, he also glorified. — Romans 8:28-30

Question: How will we know the Joy? If in this life it’s kind of like ‘you can’t know joy without pain, happy with out sad, bad without good’ how will we know that we are experience Pure Joy in heaven? Will people become complacent or tired?

I think we’ll know joy because we’ll remember life now. I hope we won’t become complacent or tired because one way heaven is described is as perfect rest, where work and play are unfrustrated by our shortcomings. So work exists in the Bible before sin, but exists as a sort of unfettered playful creativity with the good things God made.

CS Lewis writes some cool stuff about the fleeting sense of joy we experience here in this world and the overwhelming joy we’ll experience, by comparison, in the new creation. Especially in the Weight of Glory (and also in Surprised By Joy). Some bits are about Greek poetry and stuff, which was what he lectured in at university, but you can skip that pretty easily and still get something out of this. I think. Here are some great bits from the Weight of Glory.

In speaking of this desire for our own far off country, which we find in ourselves even now, I feel a certain shyness. I am almost committing an indecency. I am trying to rip open the inconsolable secret in each one of you—the secret which hurts so much that you take your revenge on it by calling it names like Nostalgia and Romanticism and Adolescence; the secret also which pierces with such sweetness that when, in very intimate conversation, the mention of it becomes imminent, we grow awkward and affect to laugh at ourselves; the secret we cannot hide and cannot tell, though we desire to do both. We cannot tell it because it is a desire for something that has never actually appeared in our experience. We cannot hide it because our experience is constantly suggesting it, and we betray ourselves like lovers at the mention of a name. Our commonest expedient is to call it beauty and behave as if that had settled the matter…The books or the music in which we thought the beauty was located will betray us if we trust to them; it was not in them, it only came through them and what came through them was longing. These things—the beauty, the memory of our own past—are good images of what we really desire; but if they are mistaken for the thing itself they turn into dumb idols, breaking the hearts of their worshippers. For they are not the thing itself; they are only the scent of a flower we have not found, the echo of a tune we have not heard, news from a country we have never yet visited…

…Heaven is, by definition, outside our experience, but all intelligible descriptions must be of things within our experience. The scriptural picture of heaven is therefore just as symbolical as the picture which our desire, unaided, invents for itself; heaven is not really full of jewelry any more than it is really the beauty of Nature, or a fine piece of music. The difference is that the scriptural imagery has authority. It comes to us from writers who were closer to God than we, and it has stood the test of Christian experience down the centuries. The natural appeal of this authoritative imagery is to me, at first, very small. At first sight it chills, rather than awakes, my desire.And that is just what I ought to expect. If Christianity could tell me no more of the far-off land than my own temperament led me to surmise already, then Christianity would be no higher than myself. If it has more to give me, I must expect it to be less immediately attractive than “my own stuff.” …If our religion is something objective, then we must never avert our eyes from those elements in it which seem puzzling or repellent; for it will be precisely the puzzling or the repellent which conceals what we do not yet know and need to know. The promises of Scripture may very roughly be reduced to five heads. It is promised, firstly, that we shall be with Christ; secondly, that we shall be like Him; thirdly, with an enormous wealth of imagery, that we shall have “glory”; fourthly, that we shall, in some sense, be fed or feasted or entertained; and, finally that we shall have some sort of official position in the universe—ruling cities, judging angels, being pillars of God’s temple…

…At present we are on the outside of the world, the wrong side of the door. We discern the freshness and purity of morning, but they do not make us fresh and pure. We cannot mingle with the splendours we see. But all the leaves of the New Testament are rustling with the rumour that it will not always be so. Some day, God willing, we shall get in. When human souls have become as perfect in voluntary obedience as the inanimate creation is in its lifeless obedience, then they will put on its glory, or rather that greater glory of which Nature is only the first sketch. For you must not think that I am putting forward any heathen fancy of being absorbed into Nature. Nature is mortal; we shall outlive her. When all the suns and nebulae have passed away, each one of you will still be alive. Nature is only the image, the symbol; but it is the symbol Scripture invites me to use. We are summoned to pass in through Nature, beyond her, into that splendour which she fitfully reflects. And in there, in beyond Nature, we shall eat of the tree of life. At present, if we are reborn in Christ, the spirit in us lives directly on God; but the mind, and still more the body, receives life from Him at a thousand removes—through our ancestors, through our food, through the elements. The faint, far-off results of those energies which God’s creative rapture implanted in matter when He made the worlds are what we now call physical pleasures; and even thus filtered, they are too much for our present management. What would it be to taste at the fountain-head that stream of which even these lower reaches prove so intoxicating? Yet that, I believe, is what lies before us. The whole man is to drink joy from the fountain of joy. As St. Augustine said, the rapture of the saved soul will “flow over” into the glorified body.

,

Paul House on preaching Isaiah: Part two

Some random points here from the second lecture. I’m fading fast.

There’s nothing worse than a combination of pride and ignorance. “I’m stupid, and proud of it” is dangerous. Isaiah addresses that.

Isaiah is great at digging the needle in. He uses satire and irony and has an unfailing ability to hit the target.

Materialism leads us to think we don’t need God, which leads to bad stuff.

Some of the greatest issues we have with God are to do with timing – we either want him to move slower or faster than he currently is.

It’s easy to see the problems in society. To isolate and identify them. But it’s very hard to remember to pray for those problems.

Many missionary messages stop at about verse eight of chapter six. Here am I. Send me… but when you keep reading – “you will preach, and their hearts will be hardened. Jeremiah seems to have preached for forty years. And only produced two converts. We can’t buy into the theory that numerical success is linked to ministry. Growth is not a sign of your faithfulness or God blessing you. But nor is the antithesis true – it’s not a case of the smaller you are the more holy you are. We need to be Great Commission churches. Church growth fans sound a lot like prosperity preachers – suggesting that the size of your church is somehow linked to your approach. How do we explain Jonah? He didn’t want any converts and converted a city.

Know your congregation. Know their concerns. That will drive how you apply their lives to the text (not the text to their lives).

How do we do ministry without quitting. We’re required to love people even if we don’t see fruit tangibly. We’re to love our enemies, that’s the mark of a Christian, and it’s hard.

Israel are being called (by Isaiah, in chapter 7) to have faith (in God – where all faith in the OT is directed) in the face of tough times. When the superpower nations around them are agitating for conflict. Israel are scared. For good reason. Evil is real, and it may be out to get you. It was for Israel. Paul used chapters 5-12 to address his small group in the midst of the GFC and a bunch of individual examples of turmoil. Isaiah is a reminder that God is faithfully redeeming his people and bringing them into the new creation.

“If you are not firm in faith you will not stand at all…” (Isaiah 7:9a) is like a theme statement of this section of the book.

Isaiah doesn’t let disappointment with earlier results keep him from ministry. Firm faith requires steadfastness and Isaiah has that quality.

On the renewal of Creation (Isaiah 11:6-9)

Sin mars creation – but nothing will mar the new creation. The future is secure, the future is bright. We should always be a forward looking people. Believers appropriate this theology in the New Testament and we must reclaim it today. We have a home, a king, and a society that is flawless. All the temporal things are going to change so our focus needs to be on serving the servant and going to Zion (this future creation). We’ll have a resurrected body. We need to be focused on that future – not our present brokenness.

If we ask “what is your hope as a Christian” and it’s not marching into Zion and bringing people to the service of the faithful servant then you’ve missed the thrust of Isaiah.

Where is your confidence? it needs to be in the suffering servant whom God has sent. In this season we have every reason to say things and sing songs that we will say and sing forever in the new creation.