Paul and the Faithfulness of God Chapter 14 (Part 1)

Chapter 14 continues Part IV of Paul and the Faithfulness of God, vol. 4, Christian Origins and the Question of God, by N. T. Wright. Chapter 14 looks at how Paul’s theology would have interacted with the world of Greek and Roman philosophy. Again, this is a very brief summary of this very important book. I welcome comments and discussion on my Facebook page. I am using the Logos version of the book.

Chapter 14 is entitled: "The Foolishness of God: Paul Among the Philosophers." In this chapter Wright lays out the "philosophers' agenda" and, based on Paul's worldview and theology, discusses how he might have responded to them. He thinks that Paul would not have responded within the categories of the Greek philosophers, because, in his worldview, God sat outside of creation and outside their categories. God reveals knowledge, especially through the life, death and resurrection of Jesus. He would have responded from within the category of theology - relational wisdom and knowledge.

There is, then, an epistemological revolution at the heart of Paul’s worldview and theology. It isn’t just that he now knows things he did not before; it is, rather, that the act of knowing has itself been transformed...Ordinary human wisdom, ordinary human knowledge, is not just cancelled. It is taken up into something at one level similar and at another level radically different. Paul’s name for the new ‘something’ is agape, love. 1355–1356

He first deals with "Logic and Epistemology." Against the Greeks, Paul begins his epistemology with revealed knowledge; relational knowledge that comes from the Creator God and ultimately revealed in Jesus. To not be in relationship with this God closed off people from fully understanding how they should relate to the world He had created. The Spirit provides a renewed mind to begin to understand this relationship which then may be developed to live wisely within this created world.

Precisely because the god in whom Paul believed was the one god of creation, as we shall see in more detail in a moment, he believed that knowledge of this god—or rather, as he himself puts it, being known by this god—opened a person’s eyes to see the whole world as it truly was. 1365

His claim to understand—indeed to possess!—‘the mind of the Messiah’ was not a claim that he and his congregations now knew everything there was to know, and had no need to think things through. Rather, his claim was that his, and their, human minds were being transformed by the spirit so that they were able at last to understand the full, deep truths about the world. But for that one needed to think clearly. 1366

He next discusses "physis," nature. Paul's innovation here, based on his belief in "creational monotheism," separates God from his creation. God is not part of creation. He is the Creator of everything. He created it wisely and it is, though corrupted, good and orderly and can be used (and studied) with thanksgiving. God will continue to care for it and promises to someday renew it to what it was originally intended to be.

The god in whom Paul believed was present to and within the world, and especially to and within human beings, but was not contained within the world or humans. Rather, he was present alongside, and in a sense over against, the world and humans, guiding, calling to account, challenging and enabling. He was present, supremely and shockingly, in Jesus himself, a human of recent memory; and he was present in a special way, different on the one hand from his presence in Jesus but different on the other hand from his presence everywhere else, in those who were now indwelt by ‘the spirit of Jesus’. 1369

Wright then moves on to ethics, comparing the ethic of Christ with that of the Greek philosophers. He sees the main difference between the ethics of the Christians and that of the Greeks pretty much the same one as that of 1st century Judaism - the need for Jesus at the center as the motivating factor and empowerment for right living. Thus, there is some overlap between the ethical systems, but some differences as well. Jesus' resurrection has inaugurated the new age and Christians, while still living in this world, must live within the ethic of the new one. This will bring in virtues that the Greeks would not have valued like willingness to suffer, humility, self-sacrifice and, most of all, love. There would also be similarities because the gospel enables the true humanity that the philosophers were striving for. The renewal of the Spirit enlightens people to see what is the proper ethic and enables them to grow into it and live by it.

The creator God has renewed the world through Jesus, and is renewing you by his spirit, so your bodies in the present must be brought into line with their future resurrected identity—not as an effort after the impossible, but as the making real of the new identity already given in baptism. 1373

(Paul) has not derived his moral framework from the surrounding philosophies, but he is happy to recognize that at many points the Christian is called to walk the path of genuine humanness that others have sketched before—and perhaps to do so more effectively. 1377

Paul is proclaiming Jesus himself, and discovering as he does so that all the treasures of wisdom and knowledge find their key in him. Put him in the middle of the picture, he is saying, and all your aspirations after wisdom and right living will fit together at last. 1382

Reading Through Isaiah #4 (Chapters 36-39)

This week we move into the transition section of the book of Isaiah, accompanied by Isaiah, The College Press NIV Commentary, by Terry R. Briley. This section is a historical interlude used by Isaiah to transition from a focus on the past Assyrian threat to the future Babylonian exile. I am posting quotes from the book on my Facebook page on Tuesday, Thursday and Saturday (NT is Mon-Wed-Fri) and we can discuss comments and questions about the passage there. As usual, quotes from the commentary are in blue below…

Chapters 36-39 provide a historical interlude that describes the deliverance from Assyria and rise of Babylon (probably not in chronological order in Isaiah) in narrative fashion. The chapters highlight the faith of Hezekiah in the deliverance from Assyria, but his lack of faith in his response to the Babylonian emissaries. Israel, and we, must learn to trust God and God alone for our daily lives and futures.

Assyria’s arrogance and presumption are actually Jerusalem’s greatest hope for deliverance. Jerusalem is not invulnerable, as those who falsely trust in “the temple of the Lord, the temple of the Lord, the temple of the Lord” (Jer 7:4) will discover. For those who humble themselves before God and lay claim to his honor and his promises, however, hope remains. Isaiah 36.15, 81

Both Hezekiah’s response in prayer and the content of his prayer reveal his accurate understanding of the situation he faces. God is his only hope for deliverance, and the Assyrian offense against God is his only basis for an appeal for deliverance. Isaiah 37.14, 87

Isaiah 38-39 continues the interlude but moves the focus to Babylon and the future. Hezekiah is given a great sign and miracle which sustains his life for 15 extra years to encourage him to trust God through the Assyrian crisis. However, this added prosperity leads to pride and he fails to recognize the threat that the Babylonian delegation represents. Isaiah announces that the Babylon exile is inevitable. The rest of the book of Isaiah will be written to reassure those future exiles.

The method by which God makes the shadow go back is not as important as the message it conveys to Hezekiah: God has the power, whenever he chooses, to reverse the normal course of human events. To understand this message is to know the essence of the miraculous. Isaiah 38, 98

In the end, in spite of all his efforts at reformation, Hezekiah learns that Babylonian destruction looms in his people’s future. In recording this news Isaiah’s primary aim is neither to condemn nor to commend Hezekiah. He sets before his audience a message that, though tragic, must be accepted by the nation with the same humility as Judah’s righteous but flawed king. The critical unresolved issue, of course, centers upon whether or not God’s grace extends to a future for the covenant people beyond exile, and if so, how it will be achieved. To these matters the final major section of the book speaks. Isaiah 39.8, 105

Air Conditioning!

PIU now has air conditioning in all the common areas of the men’s and women’s dormitories! Above, you can see us enjoying the cool air in the living room of the ladies’ dorm after working on painting the dorm rooms. A few years ago we air conditioned all the individual dorm rooms for security (the girls especially were not safe when they had to keep their windows open for air) and to make the rooms bearable for sleeping and living. This created a problem with moisture creation in the kitchen, common rooms and hallways which were not AC’d. This summer God blessed us with a special project donation from our partners at Gateway Bible Church in Scotts Valley, California, designated for providing for this need. Thank you Gateway people for this generous donation and for your 34 year long partnership with us in God’s kingdom work in Micronesia!

Here is the new air conditioner in the Men’s dormitory

Even Jayna is very happy with the new air conditioning.

Stuff Joyce Does (While I am off island)

I have posted several pictures of my trip to the Marshall Islands and to the West Coast. Meanwhile Joyce was keeping pretty busy herself. Much of her time, while I was gone, was spent getting the dormitories ready for the students to come on August 23rd. Between the hard work of Joyce, students, and our residence manager, Jonathan Heimbach, the dorms are starting to look good. We have a work day scheduled next Friday with a team coming in on Saturday to make the final touches. Joyce also managed to attend a few social events including two PIU family weddings and an ordination.

She attended the wedding of PIU graduate Kita and student Deery

She also went to Kyle and Joanna’s wedding. Kyle is the son of our operations manager, Celia Atoigue

She also witnessed the ordination of PIU grads Doug O’Meara and Kevin Graham at Lutheran Church of Guam

And she and Mely did some repair on the dormitory in the women’s dorm kitchen

Reading Through Isaiah #3 (Chapters 23-35)

This week we continue working through the prophecies of Isaiah, accompanied by Isaiah, The College Press NIV Commentary, by Terry R. Briley. In this section Isaiah widens his focus from the ancient nations to how God will judge and redeem the entire world. I am posting quotes from the book on my Facebook page on Tuesday, Thursday and Saturday (NT is Mon-Wed-Fri) and we can discuss comments and questions about the passage there. As usual, quotes from the commentary are in blue below…

Chapters 23-27 are bracketed by God's judgment on Tyre and Babylon as examples of how God will judge those who oppress his people both economically and politically. God allows this to purify his people and even to bring the oppressors to faith in Him. The section reminds God's oppressed people that He even has the ability to restore life from the dead

God’s people are again faced with a challenge in the way they live. Are they going to ally themselves with the system of prostitution by which so much of the world operates, or are they going to live by faith and keep themselves separate from the nations doomed for destruction? “The nations may prostitute themselves in the pursuit of [wealth], but the people of God must not. They are to seek God and his righteousness, and in so doing they will eventually inherit all things.” Isaiah 23, 232

The second consequence of God’s judgment in Isaiah’s hymn of praise: the confirmation of several vital qualities of God’s nature. First, they demonstrate his perfect faithfulness toward his people, in that he has promised to protect those who are faithful to him (cf. Deut 28:7). Second, they show his compassion toward the weak. The wicked tend to oppress the downtrodden, but God serves as a refuge for the poor and the needy in his distress. Third, they reveal his omniscience in carrying out things planned long ago. Isaiah 25, 240

The purpose of these painful actions is to purify his people from that which jeopardizes their relationship with him. A central threat to that relationship is idolatry, which makes it important that no evidence of these sinful ways is left standing. Atonement does not consist in merely offering a sacrifice. In this case the removal of [Jacob’s] sin involves the judgment of exile and the complete removal of every vestige of idolatry. Isaiah 27, 251

In chapters 28-30 Isaiah focuses on the foolishness of the plan of the leaders to appeal to Egypt for help against the Assyrians rather than repenting and trusting in God. After all, the reason they are in danger is that they have rebelled against God. It will be necessary to bring the Assyrians upon them so that they learn to trust God alone, but they will refuse to turn to Him. Their hardness of heart and lack of understanding of God's purpose brings on God's discipline and it will last until a remnant repents and trusts God to heal them. This is always the point of God's discipline.

In one sense God’s acts of judgment are neither strange nor alien because they are true to his holy and righteous nature. They are distressing when they must be directed against his covenant people, however, because of the special relationship he has with them and the special purpose they have in bringing salvation to the nations. These judgments are ultimately redemptive, however, as they purify a remnant through whom he can continue his work. Isaiah 28, 21–22

Foolish thinking by religious people inevitably manifests itself in their worship. When God’s people act as if Yahweh can be manipulated by hypocritical acts of worship, they insult him by equating him with the petty gods of paganism...To utter pious words in worship with no intention of responding accordingly with one’s life exposes a worship motivated either by superstitious fear or a desire to manipulate. Isaiah 29, 29

When present circumstances run counter to the will of God, the proper response of God’s people is to long for and to cry out for God’s intervention...The goal of these cries is that God will not only deliver and thus vindicate his people before the nations, but that he will vindicate himself. These verses contain a promise that God will accomplish that goal. Isaiah 30-27-33, 42

The next section of Isaiah will turn to God's promised blessing, but God must first remove both the internal and external oppressors of the nation. He will remove Babylon and Assyria to bother Israel no more, but the more serious oppressors are the leaders of Israel who oppress the poor and needy and enrich themselves at the expense of others. The purpose of the outside oppressor is to remove the basis of Israel's own pride and self-sufficiency so that they will return to complete trust and reliance on God. Then God Himself will come and be their king.

When one of God’s primary barometer’s of his people’s spiritual condition is their treatment of the weak, the neglect of the hungry and the thirsty and the corruption of justice for the needy cries out for God’s intervention...here God promises a future in which a person stands by noble plans and noble deeds. Who but the Messiah is adequate to bring about this transformation? Isaiah 32.3-8, 50–51

God’s character and ability ensure that he will prevail. But who will share in the spoils of his victory? It will be those who value not only the salvation God has to offer, but also his wisdom and knowledge...By stripping away all bases of human pride, God either uncovers or creates a faithful remnant of individuals like Isaiah, those whose clearer vision of God leads them to faith and humility. Isaiah 33.6, 56–57

In 33:22 he presents God, not as the one who empowers the king, but as the one who resumes the role of king in the eyes of his people...Only the King of kings can win these battles and share his victory with the inhabitants of Zion, his covenant people. Isaiah 33.22-24, 61–62

Chapters 34-35 end the first major section of the book with a description of God's salvation for Israel from Assyria and the restoration of their land. The terms in the description of this salvation are cosmic (Edom often represents all the Gentile nations) and thus expand to be a paradigm for the way God intervenes in history to judge and destroy the oppressors of God's people and renew the lives and lands of His suffering people. Those who reject God's mercy and oppose His plan to set the world right must be removed before the faithful can enjoy the renewed earth.

Sinners either receive the gracious atonement provided by God or they experience God’s judgment themselves. For those who rebel like the Edomites in opposing God’s redemptive purpose, there no longer remains a sacrifice for their sins. Instead, they will become a sacrifice. Isaiah 34, 66

The glory and splendor that have been lost will return because they will see the glory of the LORD, the splendor of our God. The land, in other words, will reflect the nature of God. The outward condition of the land of promise might serve as a measure of the health of the covenant relationship, but God’s fundamental concern is for the relationship itself. Isaiah 35, 70

PIU Ministry Update: Scott and Addie Visit the UN

Scott and Addie have completed their internship at Liebenzell Headquarters in Schooley’s Mountain, New Jersey and are now preparing to return to Guam. They had one more unexpected adventure before they left however: a trip to the United Nations, with LMUSA director Bill Schuit, to visit the ambassador from the Federated States of Micronesia to the UN. They met for an hour with Ambassador Jane Chigiyal, of Pohnpei and her assistant Jeemer Lippwe from Chuuk. They received a behind the scenes tour of the UN and then the ambassador took them out to lunch. Overall a great day for Scott and Addie, for PIU, and for the glory of God. Thank you Bill, for the information about this and for the pictures!

Addie shows off the FSM flag (Left). Scott and Addie take their seats on the UN security council

Reading Through Isaiah #2 (Chapters 13-22)

This week we continue working through the prophecies of Isaiah, accompanied by Isaiah, The College Press NIV Commentary, by Terry R. Briley. Israel was besieged by many foreign nations, so this section shows that God is sovereign over all those pagan nations and God will even work through them to accomplish His plan to bless Israel and the world. I am posting quotes from the book on my Facebook page on Tuesday, Thursday and Saturday (NT is Mon-Wed-Fri) and we can discuss comments and questions about the passage there. As usual, quotes from the commentary are in blue below…

Isaiah 13 begins a section of prophecies against the surrounding nations. These were probably directed to Israel, not to the other nations, to remind them that God is in control of all the world. Even the nations that he raises up to discipline Israel will someday be judged. In the end, Israel will join these nations in God's peaceful kingdom as God will redeem people from all nations eventually.

The historical Babylon has fallen, but the ultimate message from God to Babylon looks to “the greater reality that it anticipates and points to: the eventual fall of the whole world system which stands in opposition to God.” Isaiah 13, 178

Isaiah’s purpose here is to demonstrate the extent to which human beings can exalt themselves and the corresponding depth of their descent when God finally judges...the message is plain: no matter how much earthly power one attains, such power cannot stand before the Most High. Isaiah 14,12-15, 183

The next nation to hear the burden of Isaiah is Moab (15-16). They are also headed for destruction by Assyria. Isaiah urges them to seek the protection of the Davidic king instead of other alliances, but they refuse. Thus, Isaiah says the nation will be destroyed within three years from the prophecy.

Other nations, including Moab, will find security only as they align themselves, at last, with the God who rules in Zion. The same principle, of course, still holds true today. The saints will reign with Christ! How foolish then for us, as his people, to seek security in the things the world worships as its gods. Isaiah 15-16, 196

Next Isaiah speaks to Damascus. They too will share the judgment of Israel and Moab. Their destruction by Assyria is pictured as a harvest in which only a few grapes and olives are left. Then he turns his eye toward the south and the empire of Cush and Egypt (which was ruled at this time by an Ethiopian emperor). They hope to cut off the Assyrian advance by the force of arms, but Isaiah says that they must humble themselves before God. They do not and Assyria deals a terrible blow to the Egyptian empire. However, the ending provides hope for the future for Ethiopia.

Isaiah’s message regarding the noisy but ultimately inconsequential worldly powers is the same as that found in Psalms 1 and 2, where the wicked are like the chaff that the wind blows away and God laughs at the raging nations. Isaiah here urges his listeners to see through the blustery claims of those who seem powerful as they loot and plunder but will be exposed by God as weak and unstable. Isaiah 17, 200

This radical reversal signifies the way God’s demonstration of his sovereignty will transform even unbelievers from independent, self-serving schemers into worshipers of God. Although a woe is pronounced upon the Cushites of Isaiah’s day, hope remains that they and other nations will acknowledge God and humble themselves before him. Isaiah 18, 204

Isaiah returns to prophecy against Egypt in chapters 19-20. Jerusalem was tempted to trust in Egypt as an ally against Assyria, but Isaiah says this will be unwise. Egypt will also go into captivity to Assyria as Isaiah demonstrates by he and his students walking around for 3 years naked and barefoot. In the end, though, there is a remarkable prophecy of Egypt, Assyria and Egypt all together in God's kingdom. This is the only way for peace.

The climactic element of this remarkable portrait brings Egypt, Assyria, and Israel together as a triumvirate of nations unified by a highway and the worship of the same God. Israel has traditionally been caught between these two more powerful nations when they go to war with each other. In the future these longtime enemies will together fulfill God’s covenant with Abraham to be a blessing on the earth...Isaiah anticipates the time when God will reconcile those formerly hostile to one another through their faith in him. According to the New Testament, this dream becomes reality through the work of Christ. Isaiah 19.23-25, 210–211

In chapters 21-23 the prophecies turn even darker and move to a focus on Babylon. During Isaiah's time Babylon is a possible ally against Assyria, but Isaiah comes to the realization that Babylon is the real danger who will ultimately bring Jerusalem into exile. Nevertheless he prophecies their destruction which will take place almost 200 hundred years later and the downfall of all their allies in 21. Then in 22 he condemns the leaders and people of Jerusalem for leaving God out of their preparations for battle.

The combination of self-reliance and resignation in Jerusalem reflects not just a lack of faith, but a hardness of heart as well. This condition accounts for God’s ominous conclusion: Till your dying day this sin will not be atoned for... Atonement is only effective for those with hearts capable of repentance. Isaiah 22.24, 223–224.

Something greater than righteous human leaders is necessary to restore God’s people. “Just as an individual is not sufficient for himself (Shebna) neither is he sufficient for others (Eliakim).” Depending too heavily upon human leaders is as ungodly (and unwise) as depending on idolatry or foreign alliances. Isaiah 22.23-25, 226