For many, too strong an emphasis on the efficacy of baptism undermines the necessity of faith or is a form of works righteousness. But that criticism assumes that baptism is a human work. Not according to the First Helvetic Confession (1536), which states that sacraments are “not only a certain distinguishing mark of Christian fellowship,” but also signs of grace, “by which ministers work with the Lord to the end that what He promises is offered and effected, yet nevertheless... Read more
Much recent sacramental theology has emphasized the social, political, and communal dimensions of sacramental theology. They are, in Rowan Williams’s phrasing, “sacraments of the new society” or, in Hauerwas’s terms, the signs of Christian politics and polity. This view is freshly stated, but in essence it goes back to Augustine, and it was part of the early Reformation understanding of sacraments. In the 1530 Tetrapolitan Confession, we read “it has pleased the Lord to teach, admonish and exhort it also... Read more
In responding to Witherington the other week, I criticized what I called the “two-step” that is evident in a good bit of Christian political thought – the move from explicitly Christian norms that apply to the church and the private sphere to “natural” norms for the public sphere. I urged instead what I described as an Augustinian logic, and attempted to make sense of acts of public justice, including public violence, without abandoning the evangelical demands of Jesus. Steven Wedgeworth... Read more
Isaiah 17:7-8 has a complex structure, revolving around two different verbs for “look” or “see.” Following the Hebrew word order, we have this structure in verse 7: A. Looks ( sha’ah ) B. Adam C. on his Maker B’. his eyes C’. to the Holy One of Israel A’. Looks ( ra’ah ) Verse 8 uses the same two verbs, and also uses variations of the verb ‘asah , “make” or “do.” (more…) Read more
The nations roar and murmur like the sea (Isaiah 17:12), like the formless waters of the first creation (Genesis 1:2). Then God speaks, and the nations scatter like chaff and become as helpless as dust in a tornado (v. 13). The Lord sends out His Rebuke and His Wind, and the nations are calmed. God sends out His eternal Rebuke and His eternal Wind, and the world is renewed. Because Yahweh, Rebuke, and Wind are Father, Son, and Spirit. Read more
In Jesus’ parables, the judgment is often pictured as a harvest. That metaphor works because harvest involves separation of tares and wheat, of grain and chaff. Yet, it is a somewhat ambiguous image, since harvest is also a time of rejoicing and feasting. Isaiah 17:4-6 brings out another dimension of the image. The day of Yahweh is coming against Damascus, its glory will be removed. That removal of glory will be like harvest, and the gleaning that follows. By this... Read more
JPM Sweet points out that the Greek word “Smyrna” means myrrh, the perfume given to Jesus by the magi and, importantly, part of the mix of spices used for Jesus’ burial (John 19:29). Jesus, the one who was dead and now lives, the one who was anointed with myrrh in His death and came to life, now sends a message to the church of myrrh,. which is also facing death but promised resurrection. Myrrh was a component of the holy... Read more
When the devil first appears in Revelation, he’s throwing Christians around, throwing them into prison to be specific. After five references to “Satan” in the letters to the churches, he disappears until chapter 12 (the distribution of diabolos is the same). At first, he’s still throwing things down, throwing the stars from heaven with his tail. But the other six times ballo (throw) is used in Revelation 12, the dragon is the object thrown rather than the thrower. Finally, he... Read more
The central section of the message to Smyrna consists of two mini-paragraphs set out in parallels. The first is arranged in six segments, as follows: a. affliction b. and poverty c. but ( alla ) you are rich a’. blasphemy from self-designated Jews b’. and they are not c’. but ( alla ) a synagogue of Satan This structure underscores the nature of the tribulation that the church at Smyrna has so far endured. They are blasphemed and slandered, but... Read more
Jesus identifies Himself as “first and last” four times in revelation (1:11, 17; 2:8; 22:13). It is a global, four-cornered declaration. But the particular contours of that phrase are set by the earlier declaration that Jesus is “firstborn” from the dead (1:5). Jesus is first not only in the Father’s love, not only first in creation, but first in everything, including first in overcoming death. These statements about Jesus might also specify the fault of the Ephesian church in leaving... Read more
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