A Feigned, False, and Cunning Good Will

In the course of Luther's 1519 exposition of the third petition in the Lord's Prayer, Luther observes this:  "It is impossible for a truly good and sincere will to become irritable and quarrelsome when thwarted.  Mark well that it is a definite sign of an evil will that it will not brook opposition.  Impatience is the fruit by which you can recognize a feigned, false, and cunning good will.  A genuinely good will when thwarted will say, "O God, I regarded my plan as good.  But if it is not to be, I am content.  May your will be done."

Tom Wright, Toddlers, and Epistemology

N. T. Wright's first volume of a projected six-volume work called The New Testament and the People of God is organized in five parts.  Part I is the introduction and deals with Christian origins and the New Testament.  Part II is entitled "Tools for the Task."  In it Wright discusses four areas: first, knowledge and its problems and varieties; second, literature, story, and the articulation of worldviews; third, history and the first century; and fourth, theology, authority, and the New Testament.  Part III is labeled "First-Century Judaism within the Greco-Roman World," Part IV "The First Christian Century," and Part V "Conclusion." 

Thus far I've only gotten into the front end of Part II, and it is proving to be fruitful and stimulating reading.  Wright writes a lot of sensible and salutary stuff, but I'm left feeling a little like his discussions are (perhaps) a wee bit too controlled by his and related academic disciplines.  I may be able to say more on this in a later post, particularly with regard to epistemology.  But I have to see first how Wright develops the epistemology that undergirds the Christian worldview for which he contends.  And I want to acknowledge lickety-split that any reflections and critique that I offer are admittedly from the standpoint of a toddler standing in awe with wonder at a father's understanding of the world round about.  But toddlers still ask questions like, "But what about this, daddy?  And, why do you say that?"

Hallowed Be Your Name

Luther's 1519 exposition of the Lord's Prayer in volume 42 of his writings is wonderful stuff.  For the exegete and biblical theologian, elements of it may not be satisfying.  But for the pastorally and theologically minded man, it is satisfying and then some.  (Incidentally, probably no one should read Luther for precision and carefull exposition, but for theological insight and depth and pastoral sensitivity and concern, one could hardly do much better.)

In summarizing the petition "Hallowed be your name," Luther says:  The sum and substance of the petition is this:  "O dear Father, may your name be hallowed in us; that is, I confess and am sorry that I have dishonored your name so often and that in my arrogance I still defile your name by honoring my own.  Therefore, help me by your grace so that I and my name become nothing, so that only you and your name and honor may live in me." 

And so a person who accords great honor and glory to God, ascribing all to him, "will not be disturbed when dishonor and contempt are heaped on him, for he knows that it is right.  And if no one else wants to dishonor and despise him, he will do this himself.  He dislikes being lauded and exalted.  In that respect he is just, giving to God what is God's and to himself what is his, to God honor and everything else, to himself dishonor and nothing else."

Our Father in heaven, hallowed be your name.  Amen.

New Creation, Jerusalem, God's Temple

In G. K. Beale's book The Temple and the Church's Mission: A biblical theology of the dwelling place of God, Professor Beale explores the significance of the temple in John's Apocalypse.  He focuses especially on the final vision of the book where the new creation and Jerusalem are equated with God's tabernacle (Rev. 21:1-3).  The thesis of the book is that the OT tabernacle and temples were designed symbolically to point to the cosmic eschatalogical reality of God's tabernacling presence, formerly limited to the holy of holies, extending throughout the whole earth.  The biblical theology and exegesis are superb and exemplary.

The Blessed Man's Cross

Em and I began the year of grace 2010 by reading Ps. 1 together a few times and thinking through its implications for this year.  It speaks of the path and means of God's blessing.  The man who turns from the way of the wicked and instead delights himself in the law of the LORD will be fruitful and prosper.  Stated categorically, "In all that he does, he prospers" (Ps. 1:3).  Wonderful.  We'll sign up for that.  As for me and my house. . . .

Then we read the next six psalms in recent days.  Psalm 2 talks about how God's chosen, anointed king is opposed by the world's greats and rulers.  Pss. 3 and 4 show that same chosen and loved son surrounded and buffeted by enemies.  David continues to cry out in Ps. 5 because of enemies (v. 8) whose mouths are without truth and whose inmost being is destruction, whose throat is an open grave and whose tongues are full of flattery (v. 9).  Pss. 6 and 7 see David still surrounded by workers of evil and enemies and crying out for deliverence.

Wait a minute.  I thought that the blessed man would be perpetually comfortable, have a nice white picket fence, surrounding a huge house, paid for by his cushy, well-respected and high-paying job.  He would surely have the world's goods, cute puppies, fat babies, nice vacations, the favor of all.  In all that he does, he prospers, right? 

Well, now, we see God's ways are not ours, ours not his.  The way of the cross is the portion of the blessed man who delights in and follows God's Word (see Mt. 10, for example).  And since David--God's anointed one and a man after God's heart--suffered so miserably, should anyone have thought that God's Son and Anointed One par excellence would not have enemies and suffer at the hands of wretched men and devils?  What about those who follow him?  "A disciple is not above his teacher, nor a servant above his master.  If they have called the master of the house Beelzebul, how much more will they malign those of his household" (Mt. 10:24-25).  "And whoever does not take his cross and follow [God's Christ] is not worthy of [him]" (Mt. 10:38).

God Has Made Them Both

Eccl. 7:14 says this:  "In the day of prosperity be joyful, and in the day of adversity consider: God has made the one as well as the other, so that man may not find out anything that will be after him."  The trusting and delighting consideration that God makes both the day of prosperity and the day of adversity is essential for being a joyful, sober-minded, and hope-filled Christian in a world where two contrary kinds of experiences are frequently juxtaposed: the birth of a baby or a marriage and the diagnosis of your deadly disease or death of a loved one.  Who will not go mad or suffer utter confusion (assuming you are sober, your eyes are open, and your head is not in the sand) if God is not seen and trusted with delight to be governing all things wisely and well--and doing so for our everlasting good?

New Testament Theology Center

Many have proposed a center for New Testament Theology.  Professor G. K. Beale's proposal embraces a great deal of revelation and appears to be as good as any proposal.  It is roughly this, stated in my own words:  The life, death, resurrection, and bestowal of the Spirit of Jesus Christ gave birth to the eschatalogical new creation--to the praise of the glory of God's grace.  What is not embraced here?

Judicious Speech

As a follow up to the last post, here is another proverb about thinking before speaking:  "The heart of the wise makes his speech judicious and adds persuasiveness to his lips" (Prov. 16:23).

One notes in Proverbs how much God is concerned about our every word.  One also notes with trembling and grief how careless we often are with words.