The Trouble with Partial Understanding

Have you ever heard this complaint? “I don’t understand my son. He never listens to me.”

The trouble, sir, is that you need to listen if you wish to understand your son. Conflict inevitably comes when we do not listen.

If you have been breathing for any longer than a few years, you’ve seen conflict. My hometown, Madison, Wisconsin has been the epicenter of conflict over the past few months. During his campaign for Governor, Scott Walker’s symbol was a “Brown Bag” with promises to balance the budget and return to fiscal responsibility. When Walker came into office, he set out to accomplish that goal by submitting a bill to limit the collective bargaining powers of public employee unions. This is a classic example of what is called a “political moment”; it’s when you have limited resources and varied interests. The trouble with political moments is the partial understanding; people on either side refuse to listen to each other.

Conflict!

Thousands came out in protest at the Wisconsin State Capitol, but few listened to each other. Fourteen Democrat senators fled the State to avoid the inevitable vote on the bill. Most of the protesters were against the Governor’s bill and the Republican controlled Assembly and Senate. The Tea Party came out one saturday to show support for the bill. Since then committees have sent around petitions to recall sixteen elected representatives, both Democrat and Republican. Each side is convinced they are right, which means the “others” are wrong. But can both sides be right? Could there be something both sides are not seeing? Will we listen? Will we learn? Do you think our leaders should set a better example of listening, learning, and leading through collaboration?

Speaking out with personal opinion is natural; it’s easy. Following people with strong opinions is easy too.  My outspoken preference for important things like my political or religious views may encourage some people to change their views, to “follow” me. However, some may feel somehow diminished for their different view. How do we communicate what we value without devaluing the values and beliefs of others?

I must admit I do not have a full understanding on these matters. I do not see everything. I do not understand everything. This may be the point. In order to learn, we must admit we do not know everything. I think most will agree that Jesus of Nazareth was a master teacher. But just how masterful was his teaching?

Consider with me how Jesus teased out the implications and consequences of his disciple’s narrow views. These first century Galileans had a narrow monocultural myopia, they did not see the need to show love and mercy to people from other cultures.  But Jesus leads them through their world as if it were his classroom.

Jesus alludes to the disciples sense of privilege as Israelites. He says the “children’s bread” should not be fed to “dogs” in response to the plea of the foreign woman who asked Jesus to free her daughter from an evil spirit. (Mark 7:27) Jesus spoke aloud the inner thoughts of his disciples’ religiously bigoted views. Probably satisfied that the woman would leave them alone, the disciples were likely surprised when she replied to Jesus, “Yes, but even the dogs get the crumbs.” What humility! Jesus responded and healed the girl.

Did the disciples learn? Could they confess, albeit with stammering lips, what they learned? Jesus, the master teacher, then heals a deaf and mute man. Do they still not understand?

Jesus then immediately leads the disciples into Decapolis, the Roman/Gentile cities nearby, to continue to tease out the implications of their narrow worldview. He displays compassion on the foreigners and tells the disciples “you feed them.” He’s now telling them to share the “children’s bread” with foreigners.

The Pharisees ask for a “sign,” apparently not seeing the “seven loaves” which became “seven basketfuls of broken pieces”. (Each basket required two men to carry them.) Jesus says there will be no sign. Huh? He tells those he heals to go home, not to tell anyone. Why is he withholding this important information? Did he need a publicist, someone to keep his popularity ratings high? What sort of politician would Jesus be?

Jesus then makes another point with this extended lesson. While on the boat crossing the sea, Jesus warns of the “yeast” (teaching/worldview) of the Pharisees and of Herod, but they had an incomplete revelation/understanding. They thought he was speaking about lunch.

Jesus said, “Do you still not understand?” Clearly not.

To demonstrate his lesson further, Jesus heals a blind man, but only partially at first. He saw people “like trees walking around.” A complete healing came when he prayed a second time. Do you see the point of his lesson? We do not see everything. We only have a partial revelation.

Capping off the master teacher’s lesson is a question (of course, he’s asked several questions all along): “Who do people say that I am?” Various replies. He doesn’t criticize or correct them. “But what about you?”, he asks. Peter jumps all over it, bursting with revelation. “The Christ!” Wow!

Trouble foretold. It’s only a partial revelation.

Did Paul write the Letter to the Ephesians?

I was asked “Why do you think Paul did not write the Letter to the Ephesians?” Well, there are a series of questions that lead to that one. First, who was the audience? Was it the Church at Ephesus? Possibly not. Why? Because the text “in ephesus” was not in the earliest writings of this letter. This is an important question, because the answer definitely reveals something of the author. The author apparently has no first hand knowledge of Ephesus. (1:15, 3:2, 4:21) There is no reference to Paul’s earlier visit.

Then who was the letter originally addressed to? Was it the Laodiceans (Col. 4:16)? Possibly, but there was no manuscript found with the text “in Laodicea.” 
Was it a general letter to all the churches? This is very possible. “In Ephesus” could have been added later since it was the third largest city in the Roman empire and letters were often circulated in this way. (Eph. 6:21 & 2 Tim. 4:12) Note that all the “churches” in the book of Revelation were centered around this major city of Ephesus.

So back to our question: Did Paul write the Letter to the Ephesians? If it was addressed to Ephesus, then NO, it was not Paul because it reveals that the author does not know Ephesus.

I’m not a Greek scholar, but I’ve read that the style of Greek is different. Many words and phrases are different from those of Paul. The letter is similar to Colossians though. In fact, the author seems to use Colossians as a reference.

So then, why was Paul’s name on the letter? Apparently custom demanded giving reference to the person whose ideas are being used. Writing in Paul’s name would have been a form of citation of reference common in that period.

If not Paul, then who did write Ephesians? It was likely a follower of Paul. Whether we agree on authorship or not, we can agree that the letter is very useful to learn of Paul’s theology. The author is clearly dedicated to Paul’s message. It was someone who obviously knew Paul’s gospel of grace.

Letter to the Hebrews

Hebrews is an “elegantly polished” text, which is “removed from the world of the Modern reader.” This book serves as a pastoral letter, which exhorts Christian believers, a “pilgrim people,” to “persevere” and to continue to grow. Though the letter is Pauline in content, he is not the author. Instead, the author is likely to have been associated with Paul. This author is an educated Jewish person trained in Greek philosophy and exegesis. This person is clearly an authority in the church with an important word for an increasingly diverse, though clearly the author’s contemporary Jewish audience, probably in Rome. This letter refers to the “tabernacle” more than the “temple”, with references to the “wilderness” through which the “pilgrim” community is venturing and can reach their destination “today.” This treatise, which describes the Hebrew Scriptures as “alive and active”, is clearly describing the realities and promises fulfilled through the finished work of God in Christ. The author outlines three key Christological arguments; Jesus is “superior.” Jesus is superior as the Son, the Pioneer of our Faith, and the High Priest. God has spoken in the past through angels, but now he speaks to us through his Son, the agent of God’s creation and revelation, in these “last days.” He shares our humanity, yet he is the heir of all things, who receives the promise on behalf of all human beings. As a superior pioneer, he has gone ahead of us, blazing a trail for us to follow, doing what we could not do. After the order of the priesthood of Melchizedek, he is a “perfect” high priest, who was made perfect through suffering, and can make our consciences perfect through his perfect offering made once for all.

DEMYSTIFYING REVELATION-CONCLUSION (5 of 5)

CONCLUSION
The Christian life is characterized by struggle; however the readers of Revelation are given hope. Revelation is not an eschatological timeline predicting future events; rather it is a prophetic call to be vigilant, faithfully following Jesus Christ’s example of being truly human. What is Left Behind, or rather is removed, are those created beings and the “elemental spirits” over which Christ triumphed (Gal. 4:3, 9; Col. 2:8, 20) and those who reject Jesus’ universal invitation. Jesus leads his churches to look forward toward a new reality. Churches are exhorted to remain faithful, especially in the face of hostility. They are roused from their temptation to be comfortable in their surroundings. They are called to remain committed to Christ’s vision for all humanity. Revelation is plainly understood as a call to be faithful and obedient. It is not a mystery, or a road map to gain access to heaven. Revelation is a testimony of Jesus, calling the reader to exalt and worship him by every means, following his example and his eternal purpose to become truly human beings.

REFERENCES

Achtemeier, P. J., J. B. Green, and M. M. Thompson. Introducing the New Testament: Its Literature and Theology. Grand Rapids: William B. Eerdmans Publishing Company, 2001.

González, J. L. Santa Biblia: The Bible through Hispanic Eyes. Abingdon, 1996.
Suter, David W., Harper & Row Publishers., and Society of Biblical Literature. Harper’s Bible Dictionary. 1st ed. San Francisco: Harper & Row, 1985.

Witherington, B., III. New Testament History: A Narrative Account. Grand Rapids: Baker Academic, 2001.

Wright, N. T. What Saint Paul Really Said: Was Paul of Tarsus the Real Founder of Christianity? Grand Rapids: William B. Eerdmans Publishing Company, 1997.

DEMYSTIFYING REVELATION-JESUS’ PROMISE FOR HUMANITY (4 OF 5)

The revelation of a “new heaven and new earth” offers a destination, where Jesus will “dwell” with “his people” and all things are “new” (Rev. 21:1, 3, 5). Like John who was commanded to “come up here” (Rev. 4:1), Paul also claimed higher ground with his “revelations” (2 Cor. 12:1, 7) of God’s eternal plan. Paul emphasized the vision of one new humanity (cf. Eph. 2:15). Revelation exhorts the church to “wake up and strengthen what remains” (Rev. 3:2-3) in order that they may fulfill their calling to “reshape a humanity previously warped by sin.”

Jesus’ eternal nature, embodied in human flesh, implies a very human understanding of eternity, with limitations of embodiment. Just as John by implication, dramatically portrays the eternal nature of Jesus’ incarnation, he likewise implies the nature of the structures and spheres of life are eternal. The “harp” and “trumpets” imply the arts (Rev. 5:8, 8:2, 6, 13); “leaves for healing” imply health care and counseling (Rev. 22:2); the “scroll” (Rev. 5:1-9) and “golden bowls” (Rev. 5:8) imply the media; and “every tribe” implies that family will exist for eternity (Rev. 7:4-9, 13:7, 14:6). Education (cf. 1 Cor. 2:14) is implied where learning is present (cf. Rev. 3:9). And as the elders present their “crowns” (Rev. 4:10) in worship to Jesus, the King of Kings who became a servant of all, the model of governmental leadership is made plain for all eternity. Perhaps to communicate this point was not John’s intention. Little matter, the implication is evident. Revelation is a message of God’s rule, bringing peace and justice to all creation, every nation, and every structure of human existence, for all eternity in the new heaven and new earth.

DEMYSTIFYING REVELATION-JESUS’ LEADERSHIP (3 OF 5)

JESUS’ LEADERSHIP
Jesus’ leadership is demonstrated in the incarnation through his integration of faith and commitment. Jesus warns “beware the yeast of the Pharisees and Sadducees” (Matt. 16:6, 11-12) whose influence, through Israel’s Temple and Torah, had become like pagan allegiance to principalities and powers (cf. Gal. 4:8-11; Rom. 5:20, 7:7-25). John’s audience, living within the Roman Empire, had witnessed idolatry taken to a new level, the deifying of the pagan state. Nero was the “symbol of political power that abuses its God-given authority.” Nero’s approach to leadership was the antithesis of Jesus, which is why he is characterized as the antichrist. Sadly, missionary endeavors at times have practiced variations of the conquest ethic of the Roman Empire, coercing conversion in the Name of Jesus!
What can we learn from Jesus’ leadership example and warnings to the churches in Revelation? While Paul encouraged churches to live in accord with civil law, John warns against becoming too comfortable. John’s churches appear therefore to be negotiating the margins of a corrupt society, seeking to avoid becoming “victims of social ostracism.” Christians today may also be ridiculed for their exclusivism and seduced into compromising their loyalty to Jesus. John’s churches may have been threatened with punishment for failure to participate in pagan idolatry, including sacrifice to Roman gods. The Nicolaitans, a religious sect with “Gnostic” tendencies in Ephesus and Pergamum, were denounced and “hated” for participating in syncretistic practices (cf. Rev. 2:6; 3:14-16; 3:20-24). How then should Christians follow Jesus’ lead in today’s society? Are Christians therefore to withdraw from trade guilds, dinner parties, legal transactions, political rallies, sporting events, and theatrical presentations? Was it openness to the surrounding Greco-Roman culture that Jesus rejected, or was it something else?
Participation, or lack of it, has profound impact on the character of a church’s witness. Perhaps Christians should witness to the servant-leadership of Jesus by demonstrating how it is possible to move with confidence through everyday life? Truth is “revealed supremely” in Jesus who was “obedient to the point of death” without considering his “equality with God something to be exploited” (Phil. 2:8, 6). John’s Revelation of Jesus has made plain the character of God who is willing to become a servant and die as a criminal in self-giving love.

See more at https://johnthenry.wordpress.com

DEMYSTIFYING REVELATION-JESUS’ INCARNATION (2 OF 5)

JESUS’ INCARNATION
Revelation is cast with vivid imagery, influenced by the backdrop of “volatile times” in Jerusalem and Rome. By illustrating a cosmic struggle with satirical exaggeration, Revelation employs symbols intended for his first century audience, not clearly understood by subsequent generations. To illustrate, the Roman instrument of execution would not be found in the “seven churches;” the symbol of the cross is not found anywhere in the text. The “beast” (Rev. 17:7) and the “antichrist” (1 John 4:3) were understood to be Rome and Nero and Peter had already designated Rome as “Babylon” (1 Pet. 5:13). Demystifying the symbols allows the reader to again focus on the central figure, the “image of the invisible God” (Col. 1:15), the One “who was and is and is to come” (Rev. 4:8).
This powerful portrayal of the incarnation is coupled to John’s warning to the churches of the dangers of false “Gnostic” teachings, which inevitably lead to a lack of concern for Christ’s mission to all humanity. John reveals that the One who “emptied himself…being born in human likeness” (Phil. 2:7) is eternally incarnate, “every eye will see him” (Rev. 1:7). However, he is not merely physical; he does not only “seem” to have suffered physically. Likewise, he is not only spiritual. He is personal, a living soul who “became flesh and lived among us” (John 1:14). The revelation of Jesus’ incarnation confounds false teachings of dualism; he is God and human enthroned.
Today congregations are caught in a similar conflict between two extremes: One is the “secular” materialist view, which denies the miraculous, including the resurrection; and the other is the “super-spiritual” view, which tends to minimize Jesus’ incarnation and an ethical commitment to the surrounding world. The book of Revelation is about the “time” of “wrath” and “reward” for “all who fear [his] name, both small and great,” and included in that time of wrath is the destruction of “those who destroy the earth” (Rev. 11:18). The severe warning to John’s audience and churches today is this: distorting the truth of the incarnation will separate followers from Christ, from the reality of this life, and from responsibility for all of life. Failing to teach the incarnation leads to idolatry and immorality.

See more at https://johnthenry.wordpress.com

DEMYSTIFYING REVELATION (Part 1 of 5)

The Book of Revelation is a unique New Testament apocalypse, often mistaken as a “mystery” to be decoded. Revelation has been dramatically portrayed in recent years as a predictive timeline of the end of the world. Apocalyptic literature has predicted the coming of the Messiah for centuries, before and after the death and resurrection of Jesus Christ. The central message of Revelation, however, is not predictive. Rather than seek a timeline of eschatological events, Revelation confirms that the “great turning point” in history has already occurred. Revelation is a testimony of Jesus’ resurrection and sovereignty, which is “the spirit of prophecy” (Rev. 19:10). Prophecy is not primarily intended to predict future events. It is for the “upbuilding and encouragement and consolation” of the church (1 Cor. 14:3-4). John’s prophecy is exposing false teachings and denouncing idolatry, which result in the abuse of authority in every sphere of human society. This message to “seven churches” at the end of the first century is written as a warning to evoke a particular response, to “repent.”
The book of Revelation is an encouragement to the churches to “return” (Rev. 2:5), to “obey” (Rev. 3:3), to “beware” (Rev. 2:10), to “wake up” (Rev. 3:2-3), to “hold fast” (Rev. 3:11), to “listen” and to “open the door” (Rev. 3:20) in response to Jesus. While unveiling the glory and majesty of the risen “King of the nations” (Rev. 15:3) to his readers, John reveals Jesus’ hope for “the rest of humankind” (Rev. 9:20), that through the times of “wrath” (Rev. 16:1), all would have opportunity to repent. Revelation is demystified when we read it essentially as a prophecy, encouraging churches to be faithful to the testimony of Jesus, his incarnation, his leadership, and his promise for all humanity.

See more at https://johnthenry.wordpress.com
The Book of Revelation is a unique New Testament apocalypse, often mistaken as a “mystery” to be decoded. Revelation has been dramatically portrayed in recent years as a predictive timeline of the end of the world. Apocalyptic literature has predicted the coming of the Messiah for centuries, before and after the death and resurrection of Jesus Christ. The central message of Revelation, however, is not predictive. Rather than to present a timeline of eschatological events, Revelation confirms that the “great turning point” in history has already occurred. Revelation is a testimony of Jesus’ resurrection and sovereignty, which is “the spirit of prophecy” (Rev. 19:10). Prophecy is not primarily intended to predict future events. It is for the “upbuilding and encouragement and consolation” of the church (1 Cor. 14:3-4). John’s prophecy is exposing false teachings and denouncing idolatry, which result in the abuse of authority in every sphere of human society. This message to “seven churches” at the end of the first century is written as a warning to evoke a particular response, to “repent.”
The book of Revelation is an encouragement to the churches to “return” (Rev. 2:5), to “obey” (Rev. 3:3), to “beware” (Rev. 2:10), to “wake up” (Rev. 3:2-3), to “hold fast” (Rev. 3:11), to “listen” and to “open the door” (Rev. 3:20) in response to Jesus. While unveiling the glory and majesty of the risen “King of the nations” (Rev. 15:3) to his readers, John reveals Jesus’ hope for “the rest of humankind” (Rev. 9:20), that through the times of “wrath” (Rev. 16:1), all would have opportunity to repent. Revelation is demystified when we read it essentially as a prophecy, encouraging churches to be faithful to the testimony of Jesus, his incarnation, his leadership, and his promise for all humanity.