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Rembrandt - Return of the Prodigal Son

My favorite part of the passage, though, sits in verse 36–”When he saw the crowds, he had compassion (ἐσπλαγχνίσθη) on them.” The verb translated “had compassion” is σπλαγχνίζομαι, defined as “have pity, feel sympathy”, and I have to say it has a nice, albeit harsh, ring to it: splanchnizomai. The noun form is σπλάγχνον (splanchnon), which literally means “the inward parts of a body, including esp. the viscera, inward parts, entrails” (BDAG, 938). Thus, the translation “had compassion” connects a deep, heartfelt emotion that goes all the way down to your guts. Jesus really felt it for these folks. They were harassed and helpless, and he was moved in his most inward parts to love them.

Following the trail in a dictionary a little bit further, I found that there are two other key stories where this verb shows up: The Parable of the Prodigal Son and The Good Samaritan story. In the story of the prodigal son, the father–betrayed, spat on, and rejected by the younger son–has this response to his wayward son’s return:

“But while he was still a long way off, his father saw him and was filled with compassion (ἐσπλαγχνίσθη) for him; he ran to his son, threw his arms around him and kissed him.” (Luke 15:20 NIV)

All he needed was to see him, and his guts were moved, he ran, and he welcomed him home.

Then, there’s the Good Samaritan seeing the injured man in Luke 10:33 (ESV): “But a Samaritan, as he journeyed, came to where he was, and when he saw him, he had compassion (ἐσπλαγχνίσθη).” But he didn’t just feel bad for him, he did something about it–he tended to his wounds, brought him to an inn, and paid for his stay. As Hans-Helmut Esser notes,

In the parable of the good Samaritan (Lk. 10:30–37) splanchnizomai in v. 33 expresses the attitude of complete willingness to use all means, time, strength, and life, for saving at the crucial moment. It contrasts with the passing by on the other side (vv. 31, 32). Since seeing and being prepared to help are one, it sets in motion as with Jesus himself, a whole chain of events which together are called eleos (v. 37a). Humanity and neighbourliness are not qualities but action (v. 37f.).

Hans-Helmut Esser, s.v. “σπλάγχνα, σπλάγχνον,” New International Dictionary of New Testament Theology (Grand Rapids: Zondervan, 1986), 2:600, boldface added.

I’ve heard it said that compassion without action is not compassion at all, but sympathy. Jesus demonstrates to us that real compassion involves active participation in addressing the needs of the hurting.

Humanity and neighborliness are not qualities but action. That takes guts.

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“Repent, for the kingdom of heaven has come near” (Μετανοεῖτε· ἤγγικεν γὰρ ἡ βασιλεία τῶν οὐρανῶν.)

Interestingly, the verb translated “has come near” (ἤγγικεν) is in the perfect tense, giving the sense that the kingdom has already drawn near, and also persists in staying near.¹ So God’s kingdom, kicked off with Jesus’ incarnation, death, and resurrection, is not some one-time fleeting thing, but something that has a persistent effect all the way until now and beyond. The kingdom of heaven–God’s active rule and reign–is not fleeting, nor is it stuck in the first-century, but it is persistent, continuing, and enduring.

¹So also Hagner, “The perfect tense here results in the nuance “having drawn near and remaining near.” Donald Hagner, Matthew 1-13, Word Biblical Commentary 33a (Waco: Word, 2002), 48.

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S19-116 SBL Ecological Hermeneutics Section
9:00 AM–11:30 AM Convention Center, 2016
Theme: Ecological Hermeneutics of the Pauline Corpus and New Testament

Arthur Walker-Jones, University of Winnipeg, Presiding Elaine Wainwright, University of Auckland
Writing an Ecological Commentary (30 min)
Presian Renee Burroughs, Duke University
Laboring Until Now: Theological and Ecological Implications of Paul’s Apocalyptic Language in Rom 8:19–22 (30 min)
Laurie J. Braaten, Judson University (Elgin, Illinois)
Earth Community’s Lament for Liberation in Romans 8 (30 min)
J. J. Johnson Leese, University of Durham
Christ as Creator: Implications for an Eco-theological Reading of Paul (30 min)
Michael Gilmour, Providence College (Canada)
What’s Paul’s Beef with Oxen?: Animal Compassion in Light of 1 Corinthians 9:9–10 (30 min)

S19-215 SBL Genesis Consultation
11/19/2011 1:00 PM to 3:30 PM Fillmore – Renaissance Parc 55
Theme: Genesis and Theology

Christopher Heard, Pepperdine University, Presiding
John Anderson, Augustana College
Divine Deception in Genesis: What and Whose Theology? (30 min)
Terence Fretheim, Luther Seminary
Jacob’s Wrestling and Issues of Divine Power (Gen 32:22-32) (30 min)
Joel Kaminsky, Smith College
Genesis 1-11: Reflections on the Theological Dimensions of the Opening of Genesis (30 min)
Tammi Schneider, Claremont Graduate University
Where Do We Go From Here: Women in the Book of Genesis (30 min)
Walter Brueggemann, Columbia Theological Seminary, Respondent (30 min)

S20-139 Second Corinthians: Pauline Theology in the Making
11/20/2011 9:00am-11:30am Salon 7 – Marriott
Theme: 2 Corinthians 5:14-21

Thomas Schmeller, Johann Wolfgang Goethe-Universität Frankfurt am Main, Presiding
Sean F. Winter, Melbourne College of Divinity
Who and What are “Ambassadors for Christ”? The Identity and Role of Paul’s Audience in 2 Corinthians 5.16–21 (30 min)
Matthew Forrest Lowe, McMaster Divinity College
Pleading and Power: The Missional Theopolitics of Paul’s Ambassadorial Soteriology in 2 Corinthians 5:16-21 (30 min)
Discussion (10 min)
Edith M. Humphrey, Pittsburgh Theological Seminary
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Steven Kraftchick, Emory University
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Discussion (10 min)
Business Meeting (10 min)

S20-221 SBL Ecological Hermeneutics Section
1:00 PM–3:30 PM Marriott Marquis, Nob Hill B
Theme: Hebrew Bible and Methodology

Elaine Wainwright, University of Auckland, Presiding
Kristel Clayville, University of Chicago
Rachel Carson’s Silent Spring as Biblical Commentary (30 min)
Karina Martin Hogan, Fordham University
The Slander of the Devouring Land in Ezekiel (30 min)
Jeanette Mathews, Charles Sturt University
An Ecological Reading of Habakkuk (30 min)
Jeffrey S. Lamp, Oral Roberts University
“The Poor Will Always Be with You:” Another Look at Suspicion and Identification in Ecological Hermeneutics (30 min)

S21-110 SBL Bible Translation Section
11/21/11 9:00 AM–11:30 AM Convention Center, 2011

Robert Bascom, United Bible Societies, Presiding
Linda Belleville, Grand Rapids Theological Seminary
A Translation Fallacy in RenderingAuvqentei/n in 1 Timothy 2.12: BDAG in Light of Greco-Roman Literary and Non-Literary Usage (25 min)
Brittany Kim, Wheaton College (Illinois) and Charlie Trimm, Wheaton College (Illinois)
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Lynell Zogbo, United Bible Societies
Translating Repetition in Hebrew Scriptures: Communicating the Message in African Languages (25 min)
Freddy Boswell, SIL International
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Ronnie Sim, Africa International University
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Discussion (15 min)

S21-214 SBL Corpus Hellenisticum Novi Testamenti Section
1:00 PM–3:30 PM Convention Center, 2016
Theme: John and the Corpus Hellenisticum

Rainer Hirsch-Luipold, Georg-August-Universita?t Go?ttingen, Presiding
Harold Attridge, Yale University
Symposia and the Fourth Gospel (40 min)
David Armstrong, University of Texas at Austin
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Dennis R. MacDonald, Claremont School of Theology
Johannine Parallels with Homeric Epic via Mark (or Matthew) (40 min)
George L. Parsenios, Princeton Theological Seminary
A Sententious Silence: First Thoughts on the Fourth Gospel and the Ardens Style (30 min)

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However, the NRSV and the 2011 NIV render the passage, respectively, “there is a new creation” and “the new creation has come.” That’s different.

What alerted me to these alternate translations was the section in David Garland’s commentary on this passage where he pointed out something that turned my understanding of 2 Cor 5:17 upside down:

Paul also never uses the noun “creation” (ktisis) to refer to an individual person (see Rom 1:2, 25; 8:19–22, 39), and the concept of a new creation appears prominently in Jewish apocalyptic texts that picture the new age as inaugurating something far more sweeping than individual transformation—a new heaven and a new earth. The translation “there is a new creation” would mean that the new creation does not merely involve the personal transformation of individuals but encompasses the eschatological act of recreating humans and nature in Christ. It would also include the new community, which has done away with the artificial barriers of circumcision and uncircumcision (Gal 6:15–16; see Eph 2:14–16) as part of this new creation.

(David E. Garland, 2 Corinthians, The New American Commentary, 286-87)

Garland’s not the only one that leans toward a “there is a new creation” translation. Ralph Martin writes,

Paul is talking of a “new act of creation,” not an individual’s renovation as a proselyte or a forgiven sinner in the Day of Atonement service. There is even an ontological dimension to Paul’s thought (so P. Stuhlmacher, “Erwägungen”), suggesting that with Christ’s coming a new chapter in cosmic relations to God opened and reversed the catastrophic effect of Adam’s fall which began the old creation (Kümmel, 205). To conclude: en Christo, kaine ktisis in this context relates to the new eschatological situation which has emerged from Christ’s advent (unlike the sense of Gal. 6:14, 15).

(Ralph P. Martin, 2 Corinthians, Word Biblical Commentary, 152)

Or, consider Colin Kruse’s words:

The thrust of this statement is that when a person is in Christ, he or she is part of the new creation. God’s plan of salvation, while primarily concerned with humanity, encompasses the whole created order (Rom. 8:21). When a person is in Christ he or she has become already part of the new creation so that it may be said, the old has passed away, behold, the new has come. This participation in the new creation is reflected in the changed outlook of which v. 16 spoke and in a new holiness of life (cf. 1 Cor. 6:9–11), and will culminate in the renewal of the whole person by resurrection to immortality in the new created order at the parousia (cf. Isa. 65:17; 66:22; Rom. 8:19–23).

(Colin Kruse, 2 Corinthians, Tyndale New Testament Commentary, 123)

What’s happening here? How could so many of the mainstream translations land on the singular “he is a new creation”, when a number of scholars have pointed out otherwise? I think this could be a case where Western individualistic bias has unduly influenced translations to focus on the singular transformation of an individual when it comes to the gospel. As a result, the gospel has been presented as something that is focused solely on the individual–a person’s spiritual life is a “just between him/her and God” sort of thing. Private spirituality. However, the Bible doesn’t conceive of it this way. The OT spent a lot of time talking about the entire nation of Israel and God’s story working in and among them. Blessings and curses recorded in the Law and the Prophets were typically applied to the whole group–if one person messed up, then the whole nation suffered. Not only that, but when God created the heavens and the earth, he saw that it was good. Humanity’s brokenness upended the created order as well. God is repairing all that was broken in both the vertical and horizontal dimensions–between God and people, God and his creation, and also between people and people, people and his creation, and other parts of creation with other parts as well.

So how would seeing this passage as “there is a new creation” instead of “he is a new creation” change things? I think this means is that the gospel is proclaiming a much grander reality than just you and me, it’s talking about all of creation that was started anew in Christ’s death and resurrection and will be completely restored to perfection in the end. When we isolate 2 Cor 5:17 to just a single person sort of thing, we truncate its fuller scope: God intends to reconcile all things to himself–whether on earth or in heaven (Col 1:20). It’s not meant to signal a transformation of individuals only (though they remain primary), but it’s talking about a new heavens and a new earth (Rev 21:1). In between then and now, we’re invited as active participants in this new creation as new creatures dwelling within it. There’s a tension that we live in, of course, as the new creation has been inaugurated but not yet completed.

Taking that all in, I lean this way–2 Cor 5:17 is better thought of as, “If anyone is in Christ, there is a new creation”, or better yet, as Garland suggests to allow for both options to weigh in, “If anyone in Christ, new creation!” I think this preserves the nuance that allows the Christ’s big picture new creation to be primary and the individual new creations to be folded into the grander picture of God reconciling all things to himself.

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1. I have a problem with consumerism marketing which pushes new products on people even if the new product won’t actually provide a noticeable improvement.
2. I think there are lessons in this for the church.

The church is supposed to be God’s people living out kingdom realities here on earth, proclaiming an alternate story that says the God is alive and active in this world, redeeming and restoring that which was broken and bringing things back to the way they were supposed to be. This includes people and creation. However, all too often the church has succumbed to the culture around it instead of actively transforming the culture while living counter-culturally. With regards to consumerism, I think this takes shape in the commonplace sentiment that more is better. I’ll give two examples.

First, I think we’ve been deceived into thinking that more Bible reading is always better. What are the common questions typically asked when attempting to ascertain spiritual vitality? “Have you been reading your Bible? How much? How often?” I think those are the wrong questions. The relevant question is rather, “How is God speaking to you through his Word?” I was a part of some great groups called “Life Transformation Groups” (LTGs) that were significant forces in my spiritual development. Part of being a part of an LTG was a commitment to read 25-30 chapters of Scripture a week. Mind you, that can be a lot, making it sound antithetical to my statement that more Bible reading isn’t always better. However, there were a number of factors that made this work. First, it was done in community. In these groups of 2 or 3, we read the same sections of Scripture (say, Ephesians five times in a week) and reflected on it together. If one of us didn’t finish, we would just say, “Well, I guess the Spirit wants us to read it again,” and we’d do it again the next week. It took one of my groups almost 3 months to get through Colossians six times in a week this way. But the bonus of this was that we read through Colossians around 200 times in that period! In this case, it was sustained dwelling in a small section of Scripture–in community–that really made the difference. So while more Scripture can be better, what really made this work was repetition and doing it with others. Then, in conjunction with that, our intent was to let the Lord speak to us through those Scriptures. Out of one of these groups emerged a semi-regular trip to the Tenderloin to distribute socks, pray for people, and have a conversation over a cup of coffee, right there on the sidewalk. Pair this with careful, deep meditation on selected pieces of Scripture, and you’ve got a great combination. You can then have depth and breadth. We don’t necessarily need more Bible reading, but better Bible reading.

Second, I think we’ve been deceived into thinking that more programs are better. Think about this: on an average week, the average churchgoer could be involved in anywhere from two to six or nine church-related meetings or more. Start with (1) a Sunday morning worship service, add(2) a Sunday School class, then pile on (3) a midweek small group, (4) a leaders meeting, (5) a youth group meeting, (6) a planning meeting for the youth group meeting, (7) an accountability group,(8) a homeless food outreach, and/or (9) a prayer gathering. At the end of the week, what’s left? Nothing. No energy, no free time, no margins to actually live the life that Jesus wants us to live. Moreover, this really creates compartments for stuff that was never meant to be compartmentalized. Instead, I’d argue that more programs can actually be a detriment to church vitality. Instead, we should seek convergence in as many of these areas as possible. For example, converge that homeless outreach and the midweek small group: people should be on mission together. In my local church’s case, that means our Sunday gathering is our small group. Moreover, we should seek better programs and meetings, not more of them. We shouldn’t be afraid to strip away and let extraneous programs die, in order that healthier ones may be reborn. We don’t need more programs, we need better ones.

Agree? Disagree? Sort of agree? Let me know.

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The first humans, created in God’s image, failed to obey the Lord their God and brought ruin on themselves and the entire world. After the judgment of expulsion from the Garden and the Flood, God began his work of reclaiming his fallen creation through Abraham and his descendants. From that line came Israel, the nation God chose to carry forward his grand plan of redemption. The nation was given the responsi- bility not only to worship God through their praise and obedience but also to be a “light to the nations”: to be the means of God’s blessing of the entire world. As both means of blessing and testing, Israel was given a land. Israel’s enjoyment of that land, indeed, her continuance in it, depends on her obe- dience to the covenant stipulations. Yet Israel fails on this score; and so the nation is sent into exile, removed from its land. But the prophets proclaim that the exile will one day be reversed. Central to many of the prophetic texts is this theme of return from exile, when God would bless his people anew, the land would once again be fruitful, and the ultimate purpose of God to bless the nations through Israel would be accomplished.Israel did, of course, return from exile, but it quickly became clear that this return fell far short of what the prophets had promised. And so a new deliverance was still anticipated. The NT claims that this deliverance has taken place in and through the coming of Jesus the Messiah. He, the second Adam, the true and ultimate image of God, obeys where Adam had disobeyed and through his death and resurrection inaugurates the last days that the prophets had longed for. The true “return from exile” has finally taken place. Yet, as we have already noted, the ultimate benefits of that fulfillment are not yet seen. Through Christ’s second coming God will consummate his redemptive work for the entire cosmos.

–Douglas Moo, “New Testament Eschatology and the Environment,” Journal of the Evangelical Theological Society 49, vol. 3 (2006): 457-8.

Thoughts?

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In this particular season of my life—raising two kids with my wife, working downtown, being a part of a church community, farming in the backyard, networking with other churches, and everything in between—I’ve felt called to live out and pursue this idea of “sustainable spirituality.” Essentially, how in the world do you follow Jesus and listen to Him in a noisy and busy place like San Francisco? And how do you do that in a life-giving way that holistically integrates all of life  instead of giving God the “leftovers”? As a part of that pursuit, I’ve been reading different books that I thought would give shape to this concept both theologically and practically. One such book, which I’ve quoted a few times on this blog, is Hearing God’s Words, by Peter Adam. What follows starting with this post and subsequent posts is a book review* with a twist—I’ll be reviewing the book content itself, but honing in on facets of the book that I think bear direct relevance to this pursuit of sustainable spirituality.

Part one of this book review is to tell you why I chose this book. Let me start off by saying this: I love theology books. They get my brain churning in exciting ways. This book in particular is one in a great series called New Studies in Biblical Theology, edited by D. A. Carson. Last year I read through Neither Poverty Nor Riches by Craig Blomberg, which provided a biblical framework for understanding material possessions (a very important topic as well—I’ll write it up one day here). The format of the series allows the authors to explore specific biblical themes and are couched by Carson as “creative attempts to help thinking Christians understand their Bibles better.” There are over twenty volumes in the series, many of which seem quite compelling to me.

One of the pitfalls of living in a busy place like San Francisco is that it’s never quiet. We can hear the bus from our apartment. Sometimes I hike up the hill to a little Carmelite Chapel for some time in prayer (though it’s been quite a while since I’ve done that), and even there you can hear the hustle and bustle of Fulton St. Downtown is filled with sounds from taxis to people to construction to airplanes. It never stops. This applies not only to the auditory senses, but the visual senses as well. The computer, advertisements, lights, you name it, all contributes to a “loudness” that saturates our senses. In the midst of that jungle we try to listen to God, hear what He says, and follow through on it. (Note: I don’t think these struggles are unique to urban environments, but I use these examples as illustrations of my current experience). I don’t know about you, but most of the time God’s voice gets drowned out. The tasks to be done around the house or at work end up consuming the prime allowance of my energy. When the kids are down for bed, I shift into wind down mode (which usually means some sort of video entertainment), and by the time my glasses are off I’m cooked.

So how do we hear God in this environment, and how is hearing God tied in to sustainable spirituality? That’s what initially drew me in to Dr. Adam’s book. Here’s the full title—Hearing God’s Words: Exploring Biblical Spirituality. And here’s the back cover description:

Many discussions of Christian spirituality draw on a range of traditions and ‘disciplines.’ However, little attention appears to have been given to the Bible itself as a source of spirituality, or to its teaching on this theme. Furthermore, a common assumption is that the evangelical tradition has little to offer in the area of spirituality.

In response, Peter Adam urges us to renew our confidence in a biblical model of spirituality, and to test our spirituality by the Bible. Drawing on a selection of Old and New Testament texts, along with significant insights from Christian tradition, he expounds the shape and structure of gospel-centered ‘spirituality of the Word,’ through which we receive the life that God gives, and know God himself.

So off I went. It took me a little bit to get through (partly due to the fact that I read way too many books simultaneously), but now that I’m almost there, I thought I’d get writing on how this book informed my understanding of sustainable spirituality. Part two of this book review coming soon.

* Many thanks to Adrianna Wright at IV Press who sent me a copy of this book free of charge, without expectation of a positive review.

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I suggest, then, that the epistemology which I outlined earlier—that which sees knowledge as part of the responsibility of those made in the image of the creator to act responsibly and wisely within the created world—results, at the level of literature, in a sensitive critical realism. We must renounce the fiction of a god’s-eye view of events on the one hand and a collapsing of event into significance or perception on the other. Until we really address this question, most of the present battles about reading the gospels—and most past ones too, for that matter—will be dialogues of the deaf, doomed to failure. But, for a start, I suggest a possible hermeneutical model, to be explored more fully on another occasion. It is a hermeneutic of love.

In love, at least in the idea of agape as we find it in some parts of the New Testament, the lover affirms the reality and the otherness of the beloved. Love does not seek to collapse the beloved into terms of itself; and, even though it may speak of losing itself in the beloved, such a loss always turns out to be a true finding. In the familiar paradox, one becomes fully oneself when losing oneself to another. In the fact of love, in short, both parties are simultaneously affirmed.

When applied to reading texts, this means that the text can be listened to on its own terms, without being reduced to the scale of what the reader can or cannot understand at the moment. If it is puzzling, the good reader will pay it the compliment of struggling to understand it, of living with it and continuing to listen. But however close the reader gets to understanding the text, the reading will still be peculiarly that reader’s reading: the subjective is never lost, nor is it necessary or desirable that it should be. At this level, ‘love’ will mean ‘attention’: the readiness to let the other be the other, the willingness to grow and change in oneself in relation to the other. When we apply this principle to all three stages of the reading process—the relation of readers to texts, of texts to their authors, and beyond that to the realities they purport to describe—it will be possible to make a number of simultaneous affirmations. First, we can affirm both that the text does have a particular viewpoint from which everything is seen, and at the same time that the reader’s reading is not mere ‘neutral observation’. Second, we can affirm both that the text has a certain life of its own, and that the author had intentions of which we can in principle gain at least some knowledge. Third, we can affirm both that the actions or objects described may well be, in principle, actions and objects in the public world, and that the author was looking at them from a particular, and perhaps distorting, point of view. At each level we need to say both-and, not just either-or.

Each stage of this process becomes a conversation, in which misunderstanding is likely, perhaps even inevitable, but in which, through patient listening, real understanding (and real access to external reality) is actually possible and attainable. What I am advocating is a critical realism—though I would prefer to describe it as an epistemology or hermeneutic of love—as the only sort of theory which will do justice to the complex nature of texts in general, of history in general, and of the gospels in particular. Armed with this, we will be able to face the questions and challenges of reading the New Testament with some hope of making sense of it all.

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I was really struck reading these two sentences, being reminded that the miracles and signs that Jesus and the prophets performed were meant to point to a greater reality – God Himself. Instead of focusing inordinately on how amazing the healings and other miracles were, better yet to focus on Jesus Himself, the incarnate Word of God who arrived in human form, fully identifying with the human condition while redeeming and restoring us to being fully alive. The miracle, then, rests in the Word of God, Jesus Himself, and his written Word, the Bible. Like John writes in John 20:30-31 – the signs were recorded not as an end to itself, but as a pointer to believe in Jesus.

Pretty miraculous stuff if you ask me.

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