Author: Paul Burkhart

Our infinitely compassionate (and delegating) God | Exodus 3.7-8

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Then the Lord said, “I have observed the misery of my people who are in Egypt; I have heard their cry on account of their taskmasters. Indeed, I know their sufferings, and I have come down to deliver them from the Egyptians, and to bring them up out of that land to a good and broad land, a land flowing with milk and honey….
—Exodus 3.7-8

Notice the verbs hear that God uses to describe how he relates to his people. He observes, hears, knows, and comes down. How intimate, tender, and powerful. Also, it’s a little funny that he says that he has come down to save if his people right as he’s commissioning Moses to do it for him.

See other Marginalia here. Read more about the series here.

Let’s just finish Esther already (On Purim & History) | Esther 9 & 10

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Haman son of Hammedatha the Agagite, the enemy of all the Jews, had plotted against the Jews to destroy them, and had cast Pur—that is “the lot”—to crush and destroy them; but when Esther came before the king, he gave orders in writing that the wicked plot that he had devised against the Jews should come upon his own head, and that he and his sons should be hanged on the gallows. Therefore these days are called Purim, from the word Pur. Thus because of all that was written in this letter, and of what they had faced in this matter, and of what had happened to them, the Jews established and accepted as a custom for themselves and their descendants and all who joined them, that without fail they would continue to observe these two days every year, as it was written and at the time appointed. These days should be remembered and kept throughout every generation, in every family, province, and city; and these days of Purim should never fall into disuse among the Jews, nor should the commemoration of these days cease among their descendants.
—Esther 9.24-28

Historically, I wonder: Is this it? Is this the reason for this story? As I said before, it genuinely doesn’t look like this story is historical, so it must have served some other purpose in the community. I wonder if the Jews were coming back from exile and had this random festival named after the plural of “lots”, and so they needed to write a story about how it came about. But if so, how do you go from the word “lots” to all of this story? Quite the stretch. So…what’s the historical core? This one’s tough.

King Ahasuerus laid tribute on the land and on the islands of the sea. All the acts of his power and might, and the full account of the high honor of Mordecai, to which the king advanced him, are they not written in the annals of the kings of Media and Persia? For Mordecai the Jew was next in rank to King Ahasuerus, and he was powerful among the Jews and popular with his many kindred, for he sought the good of his people and interceded for the welfare of all his descendants.
—Esther 10

So… Mordechai is the hero here? I guess it could make sense, but he plays such a bit part in the story. He’s consequential, sure; he’s just not around that much, is all. This seems more like the mythologizing of a popular leader in the Jewish diaspora.

And lastly, one last “Christian” reading of this story. If we can analogize this a little, Mordechai “intercedes” for God’s people, for their good and for their descendants. And they’re enemies (like death and sin for us) are comprehensively and almost over-the-top-ly destroyed. And God is faithful to accomplish all of this, even when he seems absent. With this book, that’s the best I can do. I genuinely don’t like this story.

See other Marginalia here. Read more about the series here.

Ancient Miracles, Skepticism, & Historicity | Mark 2.12

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And he stood up, and immediately took the mat and went out before all of them; so that they were all amazed and glorified God, saying, “We have never seen anything like this!”
—Mark 2.12

Even ancient people knew magic tricks. This was utterly different than anything else they’d ever seen or even thought was possible. This point is especially interesting considering the things they believe God had done in history in the past. Even though they “believed” the things happened, it wasn’t until they were face to face with the New Creation that they really saw the things this God could do.

Similarly to today, I wonder if there’s a subtle, unconscious “wink-wink” about how seriously we take some of these things. In their case, I actually think it was right, however, as those miraculous things in their stories were to be seen more as symbols and shadows that would point forward to an “actual” manifestation in Christ–not as historically-essential events. And yet, when that Christ was there, it still blew there minds.

See other Marginalia here. Read more about the series here.

Matthew & Judas’ Repentance?! | Matthew 27.3-5

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When Judas, his betrayer, saw that Jesus was condemned, he repented and brought back the thirty pieces of silver to the chief priests and the elders. He said, “I have sinned by betraying innocent blood.” But they said, “What is that to us? See to it yourself.” Throwing down the pieces of silver in the temple, he departed; and he went and hanged himself.
—Matthew 27.3-5

I can’t figure out what Matthew’s characterization of Judas is. He did all the things that a true disciple would in light of his sin. He repents, confesses, and tries to make right. Maybe this is meant to contrast Judas and Peter, perhaps? Both reject Jesus, both face conviction for their actions. Judas, though, runs away from God in shame, but Peter runs to Jesus. Conspicuously, though, there’s no “restoration” passage for Peter here like there is in John.

And yet, this word “repent” is still used here! I should check this another time, unless anyone out there knows: is that term “repent” ever used in a negative sense in the book of Matthew? What is repentance to Matthew?

See other Marginalia here. Read more about the series here.

Our Exile is for the world’s salvation | Acts 7.6-7

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And God spoke in these terms, that his descendants would be resident aliens in a country belonging to others, who would enslave them and mistreat them during four hundred years. “But I will judge the nation that they serve,” said God, “and after that they shall come out and worship me in this place.”
—Acts 7.6-7

Our exile/ambassadorship/pilgrim-nature as well as God’s judgment are all for the sake of the ultimate worship—not condemnation–of the nations and the world!

See other Marginalia here. Read more about the series here.

A Random Romans Miscellany | vignettes from Romans 2

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There will be anguish and distress for everyone who does evil, the Jew first and also the Greek, but glory and honor and peace for everyone who does good, the Jew first and also the Greek. For God shows no partiality.
—Romans 2.9-11

Okay, this is a little funny, right? “God shows no partiality…to the Jews first, and then to the Gentile”. Haha.

All who have sinned apart from the law will also perish apart from the law, and all who have sinned under the law will be judged by the law.
—Romans 2.12

Regarding the New Perspective on Paul. See, here: “The law” is an ethnic marker, not a bunch of stuff to do. (Otherwise, how might someone be “apart from the law”?)

When Gentiles, who do not possess the law, do instinctively what the law requires, these, though not having the law, are a law to themselves. They show that what the law requires is written on their hearts, to which their own conscience also bears witness; and their conflicting thoughts will accuse or perhaps excuse them on the day when, according to my gospel, God, through Jesus Christ, will judge the secret thoughts of all.
—Romans 2.14-16

What the Hell? (Literally.) This definitely seems to talk about an almost salvific dimension to some people’s natural consciences, as if they’re consciences will ultimately judge them. I don’t know how you can pull anything differently from a plain reading of this.

Circumcision indeed is of value if you obey the law; but if you break the law, your circumcision has become uncircumcision. So, if those who are uncircumcised keep the requirements of the law, will not their uncircumcision be regarded as circumcision?
—Romans 2.25-26

Sorry to stop and point this out every time/em> see something like this, but again, here’s another thing in line with some of the basic ideas of the New Perspective on Paul. But here: Circumcision (ethnic markers, not legalism) = Law

See other Marginalia here. Read more about the series here.

Random Thoughts on Preaching: The Trinity

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pulpit-church-hdr-bible

First: Our worship is a participation, mediated by the Spirit, in Christ’s Communion with the Father.

In this Trinitarian picture of worship, where does preaching fit in? Well, there is an eternal “conversation” happening among all the members of the Trinity. The divine words of Creation are presented as an “overflow” of this divine conversation. So to me, preaching is a Spirit-“infused” (and humanly articulated) mediation of the words between the Father, the Son, and the Holy Spirit.

Because the Spirit enables our union with Jesus, and because Jesus is joined to the Father, we find ourselves mystically and intimately in union with the whole Trinitarian God Himself. And so, preaching is–in a sense and at its best–an articulation and “listening in” on this eternal “trialogue” within the Godhead.

The world having been created through and for the Son means that the Father’s words to the Son are now his words to and for us. And this Word that is spoken to the Son by the Father is the Gospel. When it is offered to humans, this eternal, mysterious articulation of the Gospel in the Godhead is always mediated and contextualized in order to be received and perceived by the hearer. This is why the Bible is the way it is.
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When & How to Criticize Other People’s Pastors | 1 Corinthians 4.2-5

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Moreover, it is required of stewards that they be found trustworthy. But with me it is a very small thing that I should be judged by you or by any human court. I do not even judge myself. I am not aware of anything against myself, but I am not thereby acquitted. It is the Lord who judges me. Therefore do not pronounce judgment before the time, before the Lord comes, who will bring to light the things now hidden in darkness and will disclose the purposes of the heart. Then each one will receive commendation from God.
—1 Corinthians 4.2-5

What does this mean? At least right now, my instinct is to take it like this: outside of clear sin issues, we should not divide and judge other Church leaders (nor effusively favor them). If you can’t find clear sin issues in their lives, churches, or teaching, then don’t demean their doctrine, style, gifting, or missional emphases. In the same way, though, even if there are no clear sin issues going on, don’t exalt them because of their doctrine, style, gifting, or Missional emphasis.

If a church doesn’t fit for you, fine. Go in peace to love and serve the Lord. But don’t bad-mouth, criticize, gossip, complain, or be overly-sensitive and judgmental at them. To both conservatives and liberals, neither of us should criticize other members of the family, no matter how kooky they are–not even for what we feel is “bad” teaching. “Sinful” teaching, however is another issue. Clear historical heresy, teaching that abuses and harms the dignity of humanity, and things like prosperity preaching are examples of things that should be judged harshly and criticized.

See other Marginalia here. Read more about the series here.

Why does Peter always get the shaft? | Matthew 26.33-35

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Peter said to him, “Though all become deserters because of you, I will never desert you.” Jesus said to him, “Truly I tell you, this very night, before the cock crows, you will deny me three times.” Peter said to him, “Even though I must die with you, I will not deny you.” And so said all the disciples.
—Matthew 26.33-35

What?! All the disciples said this?! Why does Peter always get the shaft on this?

See other Marginalia here. Read more about the series here.

God & Job | Job 2.11-13

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Now when Job’s three friends heard of all these troubles that had come upon him, each of them set out from his home—Eliphaz the Temanite, Bildad the Shuhite, and Zophar the Naamathite. They met together to go and console and comfort him. When they saw him from a distance, they did not recognize him, and they raised their voices and wept aloud; they tore their robes and threw dust in the air upon their heads. They sat with him on the ground seven days and seven nights, and no one spoke a word to him, for they saw that his suffering was very great.
—Job 2.11-13

We speak so harshly and sarcastically about these friends. But they really are amazing. And though their view is flawed, they represent the views on suffering that are still most common today. And they are sincerely felt and sincerely held. They are genuinely offering Job what they genuinely feel is the issue. They are being human. But right here, this is amazing. Who of us would do the same thing? As I’ve continued through the book, I’m seeing that we’ve greatly oversimplified and wrongly characterized the “advice” they give Job. Hopefully, in the days to come, we can explore this more through #Marginalia.

See other Marginalia here. Read more about the series here.

Some emotional outbursts at Esther. I don’t like this book. | Esther 9

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Now in the twelfth month, which is the month of Adar, on the thirteenth day, when the king’s command and edict were about to be executed, on the very day when the enemies of the Jews hoped to gain power over them, but which had been changed to a day when the Jews would gain power over their foes, the Jews gathered in their cities throughout all the provinces of King Ahasuerus to lay hands on those who had sought their ruin; and no one could withstand them, because the fear of them had fallen upon all peoples. All the officials of the provinces, the satraps and the governors, and the royal officials were supporting the Jews, because the fear of Mordecai had fallen upon them. For Mordecai was powerful in the king’s house, and his fame spread throughout all the provinces as the man Mordecai grew more and more powerful. So the Jews struck down all their enemies with the sword, slaughtering, and destroying them, and did as they pleased to those who hated them. In the citadel of Susa the Jews killed and destroyed five hundred people. They killed Parshandatha, Dalphon, Aspatha, Poratha, Adalia, Aridatha, Parmashta, Arisai, Aridai, Vaizatha, the ten sons of Haman son of Hammedatha, the enemy of the Jews; but they did not touch the plunder.
—Esther 9.1-10

What on earth? No gonna lie, this is maybe the first real deep reading I’ve given to Esther. I never internalized that this part was here. This is always skipped in popular retellings of this story. And I can see why. What was the point of this stuff? Save the Jews just to kill an even greater number of people? I can see why this book was so despised by many Jews. Once again, Esther is no model to follow after. I genuinely have no idea why this book is in the Bible. What little research I’ve done has said that there’s no evidence that this meant to be taken historically, so what purpose would this book have played in the community? Anti-imperialist wish fulfillment? A giant cathartic “what if?”

That very day the number of those killed in the citadel of Susa was reported to the king. The king said to Queen Esther, “In the citadel of Susa the Jews have killed five hundred people and also the ten sons of Haman. What have they done in the rest of the king’s provinces? Now what is your petition? It shall be granted you. And what further is your request? It shall be fulfilled.” Esther said, “If it pleases the king, let the Jews who are in Susa be allowed tomorrow also to do according to this day’s edict, and let the ten sons of Haman be hanged on the gallows.” So the king commanded this to be done; a decree was issued in Susa, and the ten sons of Haman were hanged. The Jews who were in Susa gathered also on the fourteenth day of the month of Adar and they killed three hundred persons in Susa; but they did not touch the plunder.

Now the other Jews who were in the king’s provinces also gathered to defend their lives, and gained relief from their enemies, and killed seventy-five thousand of those who hated them; but they laid no hands on the plunder. This was on the thirteenth day of the month of Adar, and on the fourteenth day they rested and made that a day of feasting and gladness.
—Esther 9.11-17

What? Oh, and 75,000 people killed? Yeah right. This is a despicable book.

See other Marginalia here. Read more about the series here.

The Proof that God’s Right? When He Is. | Exodus 3.11-12

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But Moses said to God, “Who am I that I should go to Pharaoh, and bring the Israelites out of Egypt?” He said, “I will be with you; and this shall be the sign for you that it is I who sent you: when you have brought the people out of Egypt, you shall worship God on this mountain.”
—Exodus 3.11-12

Haha. God pretty much says, “this will be the sign that I am right. When everything I’m saying ends up happening”. And so Moses’ assurance in the moment is a promise for the future.

See other Marginalia here. Read more about the series here.

History, Theology, & Wrestling with God | Genesis 32.24-32

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Jacob was left alone; and a man wrestled with him until daybreak. When the man saw that he did not prevail against Jacob, he struck him on the hip socket; and Jacob’s hip was put out of joint as he wrestled with him. Then he said, “Let me go, for the day is breaking.” But Jacob said, “I will not let you go, unless you bless me.” So he said to him, “What is your name?” And he said, “Jacob.” Then the man said, “You shall no longer be called Jacob, but Israel, for you have striven with God and with humans, and have prevailed.” Then Jacob asked him, “Please tell me your name.” But he said, “Why is it that you ask my name?” And there he blessed him. So Jacob called the place Peniel, saying, “For I have seen God face to face, and yet my life is preserved.” The sun rose upon him as he passed Penuel, limping because of his hip. Therefore to this day the Israelites do not eat the thigh muscle that is on the hip socket, because he struck Jacob on the hip socket at the thigh muscle.
—Genesis 32:24-32

Some Historical thoughts: Where the heck did this story come from?  It’s certainly looks like a later insertion into the story (it has no connection whatsoever to the surrounding verses and is never mentioned again in the OT), but where did it come from? That last verse implies it may be simply to explain the dietary habits of Israelites that arose in some other way. But really, why appeal to such an odd, powerful, and incredibly profound story for such a simple message.

Some Theological thoughts: Holy crap, what a concentrated text of such meaning. Jacob “wrestles” with God, and it’s in the midst of his greatest stress and travail. It testifies to us how our greatest struggles in life are often wrestlings with God himself. We get a new name, we bear life-long scars, and it affects our ancestors for years to come. But we are blessed, and we know God all the more deeply. May we wrestle with God.

See other Marginalia here. Read more about the series here.

I’m terrified of becoming a Pastor

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paul-art-wingThis seminary semester, I’m taking classes on both Preaching and the Emotional/Spiritual/Psychological Identity of Pastors. So yeah, get used to seeing more posts like this on the blog. This week, in my “Pastor class” we did readings and had a lecture on “vocational hazards” and discerning one’s “call” to ministry. We were asked about what challenges and encourages us most about this possibility of being “called” to serve the Church in pastoring. Here were my thoughts. 

The biggest fear going into this course–and reinforced in the lecture–is the whole question of whether it is my “False Self” that is called, rather than my True Self. I have spent much of my life following Spurgeon’s (I think) advice that if you feel called to ministry at all, try to do everything else in your life you possibly could do. If you still end up in ministry, then congratulations, you were called.

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