Friday, November 14, 2008

Fat Glory

The chapter that Pastor Ray will be preaching on this weekend contains one of my favorite verses of the Bible, viz., 2Cor 4.17.

For our light and momentary affliction is achieving for us and eternal weight of glory that far outweighs them all.

Ernest Hemingway, the great American literary minimalist, once said, "the beauty in the movement of an iceberg is that 90% moves beneath the surface." For 2Cor 4.17 that is particularly true, there is quite a lot moving beneath the surface, and when rightly considered it reveals an unspeakable beauty. I'd like to share a bit of why this is the case and why I love this verse so much. 

The Hebrew word for “glory,” “kabod,” in the Old Testament is an exceedingly interesting one. In Semitic languages of which Hebrew is one, most nouns are built upon a verbal root or idea, and by simply changing the pronunciation or vowels of a noun, verbs are formed. For example, the noun “farmer” in a Semitic language would arise out of the verbal idea “one who farms.” Along these lines, it is interesting that the verbal nuance under-girding the word “glory” in Hebrew is “to be heavy,” and this is applied in three different ways.

At first blush the state of “being heavy” does not seem to have much to do with “glory,” until you realize that in the ancient Near East the only people who were “heavy” in a physical sense were those who could eat more calories than they would burn off working in the fields or being a servant. So, as is still the cultural script in some cultures today, the only people who were “heavy” were the nobles or elite of the society who had plenty to eat and then did not have to turn around and work it off.

While it is true that the literal use of the verb “kabad” means “to be heavy” (see 1Sam 4.18 & 2Sam 14.26) by far its most frequent use in the Old Testament is in its abstract or metaphoric sense. It is not hard to see the development from those who are “heavy” in a physical sense, to those who are “heavy” or “weighty” due to their place in society, the influence they wield, or the wealth they possess. It is in this way, that God is said to be “heavy” or to have “glory” in the Bible. He is the most important, influential, and deserving of the most honor and respect. His reputation is so significant, so awe-inspiring, that His glory is visible to some Biblical characters like Isaiah, Ezekiel, and the high priest in the temple.

What I find extraordinary is that the semantic idea or root meaning of “glory” in the Bible, that is, “to be heavy,” is not always used in a positive light. The motif of “heaviness” is also applied to severity and harshness. This usage is found littered throughout Pharaoh’s treatment of the Israelites whom he held in bondage (Exo 7.14; 8.15; 28; 9.7, 34; 10.1; 1Sam 6:6). Also in the sense of severity, “heaviness” is applied to hard work (Exo 5.9), servitude (1Ki 12.10), warfare (Jud 20.34), and pestilence (Ge 41.31), and in 1Ki 12.4 Jeroboam and the assembly of Israel complain to Rehoboam about the “heavy yoke” which his fathers (David and Solomon) imposed upon them.

So often the writings of Paul are scrutinized by scholars and theologians because his prose is so complex, his argumentation so well structured. However, it is important to always remember that Paul was a Pharisee (Phil 3.5-6) and Jew above all else, a fact which the religious philosophers and theologians can sometimes forget. It is verses like 2Cor 4.17 which show just how much he remained in touch with his Jewish roots.

When Paul talks about an “eternal weight of glory” he is using a play on words, purposely mixing the various nuances of the ideas of “heaviness” and “glory” as encountered in the Old Testament. Paul knew his Hebrew well and this verse shows that he is not above using it to form witty puns for his audience. What’s more is that he calls those stresses and burdens one has to endure on earth a “momentary, light affliction.” I don’t know about you but some of the things I’ve had to wrestle through in my own life did not seem “momentary” nor “light.” But Paul’s point is clear in that no matter what you are going through here on earth, the promise of heaven and the inheritance waiting for us there makes everything one could possibly experience on earth a “momentary, light affliction” by comparison.

I share these thoughts about these two verses because they have given and continue to give me great encouragement and comfort when times get rough. I hope and pray that they will be the same for you.

Thursday, November 6, 2008

Why the Rage?

Psalm 2

Why do the nations rage

         And the peoples devising a vain thing?

    2The kings of the earth take their stand

         And the rulers take counsel together

         Against the LORD and against His Anointed, saying,

    3"Let us tear their fetters apart

         And cast away their cords from us!"

    4He who sits in the heavens laughs,

         The Lord scoffs at them.

    5Then He will speak to them in His anger

         And terrify them in His fury, saying,

    6"But as for Me, I have installed My King

         Upon Zion, My holy mountain."

    7"I will surely tell of the decree of the LORD:

         He said to Me, 'You are My Son,

         Today I have begotten You.

    8'Ask of Me, and I will surely give the nations as Your inheritance,

         And the very ends of the earth as Your possession.

    9'You shall break them with a rod of iron,

         You shall shatter them like earthenware.'"

    10Now therefore, O kings, show discernment;

         Take warning, O judges of the earth.

    11Worship the LORD with reverence

         And rejoice with trembling.

    12Kiss the Son, that He not become angry, and you perish in the way,

         For His wrath may soon be kindled

         How blessed are all who take refuge in Him

Saturday, November 1, 2008

The Indigenous Pilgrim Principle

For a theological consideration of the Christian's role in politics both in HTML and downloadable Word document, click here.

Halloween: To Be or Not to Be?

Linguists and anthropologists have developed a phrase used to describe the social and cultural significance lying behind various cultural forms which they have dubbed, 'cultural scripts.' These are those unspoken assumptions that are attached to a great many things in society. 

Talk alcohol as an example. Alcohol carries very different cultural scripts in the UK than in the US. In America, there is a bit of a negative stigma associated with alcohol, and indeed some church communities are very against its use. However, in the UK alcohol does not carry such a cultural script. In England, alcoholic beverages are just that, beverages. It is not at all uncommon for alcohol to be served at elementary and college functions, and even my very conservative church in the UK would serve wine along with coffee and tea at the end of service.

At Ambassador church for instance, we would never dream of serving wine at the close of one of our services due to the very different cultural script associated with alcohol in the UK and the US.

Now take Halloween. I know of many Christians who are opposed to doing anything on Halloween – they don’t allow their children to dress up, keep their house black and do not answer their door for Trick or Treaters. Their reasoning behind such a decision is that Halloween had its roots in pagan and occultist practices not fit for a Christian. My argument would be that the cultural script for Halloween changed from a pagan holiday to an American fun holiday centuries ago. In celebrating Halloween one is not giving credit to evil or the occult in my opinion due to the fact that the cultural scripts associated with the holiday no longer include the many dark aspects it may have once had.

We must ask ourselves, what is it that you are communicating about Jesus and the Church if you use Halloween as an instrument to protest paganism and the occult? Is that the message you are intending?

“Everything is permissible”—but not everything is beneficial.  “Everything is permissible”—but not everything is constructive. -- 1 Cor 10.23