“I am not afraid that the people called Methodists should ever cease to exist either in Europe or America. But I am afraid lest they should only exist as a dead sect, having the form of religion without the power. And this undoubtedly will be the case unless they hold fast both the doctrine, spirit, and discipline with which they first set out.”
“Christ died for you; therefore die to sin.”
John Wesley
Faith as in Believe: What is the difference between Faith and Believe?
In my last blog at the beginning of the month of August, under the topic priceless grace, I mentioned that faith is a journey that begins by hearing the word of God. In this article I want to examine how faith works in believe.
Faith shows us in advance what God will do about a given issue before He does it. It also shows us in advance what our part, and future activity of God. God not only shows us in advance what He is about to do, He shows us in advance what He wants us to do with Him in this given future activity. Therefore, this is faith.
I want to take the case of Noah as an example. God showed Noah in advance everything about the Flood and its outcome. He also showed him in beforehand what his part was in this future undertaking. He showed him that He wanted him to build an ark and what kind of wood to use. He also showed him how high, how long and how wide to build it. He showed Noah in advance about the animals and so on. Because Noah had faith he was able to understand and know the plans of God in advance. "By faith Noah being warned of God of things not seen as yet, moved with fear, prepared an ark to the saving of his house...” Hebrews 11:6.
Faith is information God gives us to walk out or act upon. There are so many stories in the bible of people of faith.Is Faith the same as Believe? Faith is a noun that tells us what we have. Believe, on the other hand, is a verb. Believe is what we do. Believe is acting upon our faith or our advance information. Please note the following statement extremely well. Believe is not just agreeing mentally with what God said in a scripture. Believe, in the Bible sense, is acting out what is contained in the "if" part of our advance faith information. To put it differently, Noah acted out his part (building the ark)
Paul tells us our faith is living and can go through many stages. It never stays permanently fixed after a single conversion experience no matter how genuine or sincere. Our faith can be shipwrecked (1 Timothy 1:19) The Bible tells us we must have faith in order to be saved (Hebrews 11:6). Yet is faith nothing more than believing and trusting? Searching the Scriptures, we see faith also involves assent to God's truth (1 Thessalonians 2:13), obedience to Him (Romans 1:5, 16:26), and it must be working in love (Galatians 5:6)
Part Four - Knowing the True Way- John 14: 5- 14
Sermon title: Knowing the true way in Jesus.
Sermon subject: Jesus reassures his Disciples
Sermon Objective: That listeners would understand and follow in the light of what Jesus
met by the True Way
Introduction.
There is no other part in the gospel I have observed more confusion with the disciples as chapter 14 of the gospel according to St. John. This is because the attention is turned to the problem of death and separation. The little company that had been so much together is so much threatened by the loss of its leader and the disruption of the fellowship. How are the disciples going to make it without Jesus?
Explanation
In the beginning of chapter 14 the disciple are troubled for what he had said to them. He however wanted them to set their hearts at ease. He urged them to maintain their trust in God and in him in spite of the threatening circumstances 14:1-2. Jesus did not elaborate to them about the way which he is going but he said “Where I am going you know the way.” He assumed that they know the way for he has been with them for a while now and many times he has talked about his Father in heaven.
We see Thomas being genuine and speaking his mind when he said that they do not know the way. He is talking on his own behalf and that of others. I like him for his honesty, pessimism, and uninhibited thoughts. As many Christians would do today he did not suppress his feelings but he voiced his despair. In many ways he acted as peter to questions. cf 13:6 36-37. Thomas was not ready to accept a state of permanent bewilderment. His question reveals a man who is confused in life and felt that its riddle was insolvable.
Jesus’ reply seems to put them in more confused state. He claims to but three things at the same time” I am the way the truth and the life.” Compare what God said to Moses in Deut.5:32-33. “You shall walk in the ways which the Lord your God has commanded you.” What did he mean? He was echoing Isaiah 30 21. He meant to tell them that he was what they didn’t know. He was the truth. Read Ps 86:11, and that he was the life. The writer of Proverbs said: The commandment is a lamp and the teaching light and the reproofs of disciple the way of life.
Thus there is one way of putting all this together. He said that no one comes to the Father except through him. He alone is the way to God. In him alone we see what God is like, and he alone can lead men into God’s presence without fear without shame. “Let not your hearts be troubled” John 14
Illustration
I want to illustrate this by identifying with the disciples and maybe share their feelings with you. One morning I was driving in downtown Houston (large city). I could not find my way out of the city thus; I had to ask for direction. The person I asked was very familiar with downtown unlike me. What he said was something like this, “Take the first to the right, and the second to the left. Cross the square, go past the Park and the road is the fourth on the right” I felt even more lost than before I asked. It were better if he said “come I will show you”
Have you been in a place that you have to relay on people for direction? Are there times you feel so uncertain of what is ahead of you, and the options you have are limited? The disciples of Jesus were in worse situation than this. As discussed earlier, they were confused of what will happen now that the leader will be gone.
Application
Jesus is not willing to disband any that is his. He has the impression to us that he is expecting as to follow him as the way the truth and the life. He does not only advice us on the directions. He takes us by the hand and leads us; he strengthens us and guides us. Every day personally, every day for he is the way and the true one. He does not tell us about the way, he is the way. Isn’t this encouragement to us as it was to the disciples?
At the end of this chapter, Jesus is promising to send a helper to them, so that they continue with the work he has been doing. But by the power of the promised Holy Spirit we see more converts who came to belief.
We see growth today in the church. Jesus expects that the church should become an instrument by which he could manifest his salvation to his people. How can the church of today become this instrument? By knowing the true way which is Jesus without whom no one can find the life?
Sermon subject: Jesus reassures his Disciples
Sermon Objective: That listeners would understand and follow in the light of what Jesus
met by the True Way
Introduction.
There is no other part in the gospel I have observed more confusion with the disciples as chapter 14 of the gospel according to St. John. This is because the attention is turned to the problem of death and separation. The little company that had been so much together is so much threatened by the loss of its leader and the disruption of the fellowship. How are the disciples going to make it without Jesus?
Explanation
In the beginning of chapter 14 the disciple are troubled for what he had said to them. He however wanted them to set their hearts at ease. He urged them to maintain their trust in God and in him in spite of the threatening circumstances 14:1-2. Jesus did not elaborate to them about the way which he is going but he said “Where I am going you know the way.” He assumed that they know the way for he has been with them for a while now and many times he has talked about his Father in heaven.
We see Thomas being genuine and speaking his mind when he said that they do not know the way. He is talking on his own behalf and that of others. I like him for his honesty, pessimism, and uninhibited thoughts. As many Christians would do today he did not suppress his feelings but he voiced his despair. In many ways he acted as peter to questions. cf 13:6 36-37. Thomas was not ready to accept a state of permanent bewilderment. His question reveals a man who is confused in life and felt that its riddle was insolvable.
Jesus’ reply seems to put them in more confused state. He claims to but three things at the same time” I am the way the truth and the life.” Compare what God said to Moses in Deut.5:32-33. “You shall walk in the ways which the Lord your God has commanded you.” What did he mean? He was echoing Isaiah 30 21. He meant to tell them that he was what they didn’t know. He was the truth. Read Ps 86:11, and that he was the life. The writer of Proverbs said: The commandment is a lamp and the teaching light and the reproofs of disciple the way of life.
Thus there is one way of putting all this together. He said that no one comes to the Father except through him. He alone is the way to God. In him alone we see what God is like, and he alone can lead men into God’s presence without fear without shame. “Let not your hearts be troubled” John 14
Illustration
I want to illustrate this by identifying with the disciples and maybe share their feelings with you. One morning I was driving in downtown Houston (large city). I could not find my way out of the city thus; I had to ask for direction. The person I asked was very familiar with downtown unlike me. What he said was something like this, “Take the first to the right, and the second to the left. Cross the square, go past the Park and the road is the fourth on the right” I felt even more lost than before I asked. It were better if he said “come I will show you”
Have you been in a place that you have to relay on people for direction? Are there times you feel so uncertain of what is ahead of you, and the options you have are limited? The disciples of Jesus were in worse situation than this. As discussed earlier, they were confused of what will happen now that the leader will be gone.
Application
Jesus is not willing to disband any that is his. He has the impression to us that he is expecting as to follow him as the way the truth and the life. He does not only advice us on the directions. He takes us by the hand and leads us; he strengthens us and guides us. Every day personally, every day for he is the way and the true one. He does not tell us about the way, he is the way. Isn’t this encouragement to us as it was to the disciples?
At the end of this chapter, Jesus is promising to send a helper to them, so that they continue with the work he has been doing. But by the power of the promised Holy Spirit we see more converts who came to belief.
We see growth today in the church. Jesus expects that the church should become an instrument by which he could manifest his salvation to his people. How can the church of today become this instrument? By knowing the true way which is Jesus without whom no one can find the life?
Priceless Grace - The Compassion and Grace of God has no bounds
It is my believe as a Christian/theologian that due to humanity's fallen and sinful nature, it is difficult if not impossible for an individual to attain the goal and purpose of life by himself or herself. In fact, help is available through Jesus Christ; God's grace is sufficient for people on the journey of faith. Faith is a journey that begins by hearing the word of God. The scriptures often emphasize the priority of divine grace; it is present even before a person accepts the call to be a believer, giving faith to those who otherwise would have no clue of how to start the journey of faith. Romans 3.23-25. Since all have sinned and fall short of the glory of God, they are justified by his grace as a gift, through the redemption, which is in Christ Jesus, whom God put forward as expiation by his blood, to be received by faith.
There are several scripture verses that describe God as the savior of lost and sinful people. People would be lost if God’s grace was there to work for. Grace is entirely God's initiative, given to people regardless of their attitude or merit, class or gender, height or weight. Furthermore, God's grace far overshadows the merit gained by good works; indeed, nothing can come of a person's good works or efforts that can pay the grace of God. John 3.16 “For God so loved the world that he gave his only Son, that whoever believes in him should not perish but have eternal life”. Grace is priceless as far as salvation is concerned. In the absence of divine grace people have no hope. God's grace is also described as sufficient, regardless of the person's burden or strength to bear it. 2 Timothy 2.13
There are several scripture verses that describe God as the savior of lost and sinful people. People would be lost if God’s grace was there to work for. Grace is entirely God's initiative, given to people regardless of their attitude or merit, class or gender, height or weight. Furthermore, God's grace far overshadows the merit gained by good works; indeed, nothing can come of a person's good works or efforts that can pay the grace of God. John 3.16 “For God so loved the world that he gave his only Son, that whoever believes in him should not perish but have eternal life”. Grace is priceless as far as salvation is concerned. In the absence of divine grace people have no hope. God's grace is also described as sufficient, regardless of the person's burden or strength to bear it. 2 Timothy 2.13
A good example is the parable of the Prodigal Son the New Testament (Luke 15.11-32). The teaching of this story cautions against self-righteousness on the part of the believer as represented by the prodigal's brother, the theme of divine compassion for errant humanity shines throughout the parable.
Psalm of Victory - Psalms 68
This Psalm is a victory hymn in which the singer sings the power of God in action among his people. The singer invokes God to arise so that is enemies may have no place. By calling the presence of God this means judgment and destruction for them that are unrighteous, but for them that are godly it means his presence will bring joy and salvation. Eaton calls psalm 68 a processional hymn. (Pg 248). Broyles agrees with Eaton by saying that “the procession begins with the song of the ark, imploring God to arise” (Broyles, 1999 page 282) It is evident that as the singer calls the presence of God; the hymn marks the sense of God’s nearness.
The community is called to sing, for God has already appeared as we read in verse 4 from the clouds. From these verses 3&4 it is clear that the rider of the clouds does so in his cherubim- chariot. Thus as a call is made- the hymn moves to describe how God’s name is known to all people including the powerless and the vulnerable. He is father to the fatherless and mother to the motherless. He is also concerned with the homeless, the imprisoned. “The arrogant and cruel he treats as rebels, to be expelled to a fierce desert” (Eaton, 2003 pg 249).
Many scholars have suggested that this hymn was a processional hymn symbolizing the match through the wilderness and final triumphant entry in to the promised land. The second part of this psalm speaks of God of Sinai who goes forth beyond his people. The author has a picture of God leading the Israelites to the promised land. His presence was symbolized by the Ark of the covenant. As the psalm presents this picture it brings out the significance of God’s present work in the festival of which this hymn was thought to originate. In this second part it seems that the Song charges the tempo, and probably the rhythm, notice the Selah at verse 7 after which the whole description charges. This might have been prayed rather than sung. “the earth quaked and the heavens poured down rain” and as Eaton puts it, “this brings out the significance of God’s present work in the festival, savoir and renewer of earth’s life through the rains” (Eaton, 2003) page 250)
Movement
Remembrance of God’s goodness to his own people in their lives calls forth for a hymn to him as the protector of the needy and the oppressed. He manifests his presence at Mt Sinai. As a father to those who are fatherless and a mother to the motherless. This psalm points out that he prepared his people a land watered by the rains. Regardless of all the hostility and oppression, the singer is calling the others to join in and the Lord gives victory. “while the victory is celebrated the congregation responds from its daily experience drawing the message of victory into its own small portions a crucial liturgical intervention”. (Gerstenberger, 2001 page 40).
In the eyes of the poet, blessing God as a congregation was something of importance. As seen earlier this was a procession probably leading to a place of worship i.e. Temple, after which at the end of the procession the Poet/ singer calls the congregation to Bless
God. Seemingly the congregation does that and the poet invokes God to display his power. As a result, “His splendor is touching his people and his sanctuary, but also the creation” (Eaton, 2003 Page 250). Notice that the scene of God’s blessing is in his holy Temple, and not in the battle field. And the occasion is brought to and end with a Doxology, that to realize the ends of his victory, the singers summon the nations to give praise to him who manifests his power in heaven and his glory in Israel’s history. They needed to reminded the power of God and the strength come from God and the whole accession comes to a stand still.
Important words and Phrases.
Verse 2, as smoke is driven away, as wax melts before fire – that them that are wicked before God will easily be swept, for before the power of God they can not resist.
Verse 4 one who rides upon the clouds – Explains how he appears to people like he did to Moses on Mt Sinai. This was a Mythological poem among the Canaanites according to “He who rides upon the clouds” Deut 33:26. (Knox, 1955 page 355)
Verse 7 Marching through the wilderness. This speaks of God of Sinai who goes ahead of his people, one who provides to his own. At Mount Sinai he manifested himself in a mighty way in which he prepared his people land watered by rain in contrast to Egypt which was water by irrigation.
Verse 8, the earth quaked and the heaven pours rain – John Knox in his commentary on psalms compares this with the time when Judges were too corrupt and he attributes the time of the Psalmist with this time. Judges5:5. (Knox, 1955 page 356) the wildernesses as the Israelites were en rout to the Promised Land. The same God who did the miracles of victory to them is doing the same here. Note the Israelites referred to God as God of Isaac, Abraham, or God of our forefathers. The same is implied here.
Verses 15, the mountains of Bashan, may refer to God’s dwelling place, which is a modest hill- like Mount Zion. This is used probably to recognized the presence of the Lord.
Verse 17, Sinai into is Sanctuary – in the olden days it was believed that God live in the mountain. Sinai was God’s meeting Place with Moses. Now the singer believes that God is no longer that far from them for he is the one who is their victory, he is among them.
Verses 30, beast among the reed- that all creation is for thee, and God has helped them to be victories as he did with the Israelites under the bondage of the Egyptians in verse 29, kings will bring you gifts; no one is above to God. This indicates that the victory of God is above all creation and rulers.
Works cited
Weiser Arthur. 1959. The psalms, Philadelphia, Westminster Press,.
Eaton John. 2003. The Psalms, a historical and Spiritual Commentary with an introduction and New Testament Translation, London & New York, T & T Clark International,
Gerstenberger Ertard. Psalms, Part 2, and Lamentations, Michigan/Cambridge U.K
William B. 2001. Eerdmans Publishing Company Grand Rapids.
Knox John. 1955. The interpreters Bible, Psalms and Proverbs, Nashville, Abingdon Press New York,
Craig C. Broyles. 1999. New international Biblical Commentary- Psalms. Hendrickson Publishers, Paternoster press,
New International Version, Colorado springs, Colorado International Bible society.
Are you a Prodigal Christian? By Pastor Bob - Guest Blogger
Today I want to talk about a passage in the Bible that I am sure you have read and probably heard several sermons on this particular passage. I would like to discuss the arable of the "Prodigal Son, Luke 15:11 – 32. Now there are many more lessons in this wonderful parable such as jealousy but I wanted to focus on the father's reaction to have this sinner son come back home. Luke 5:20, (NASB)"So he got up and came to his father. But while he was still a long way off, his father saw him and felt compassion for him, andran and embraced him and kissed him."
The Greek word that Jesus used here was kataphileô This word is not a simple hello kiss on the cheek this means to kiss someone that you love or to kiss some fervently which means intensity of spirit So after the son who took all his money and squandered it he came back with dirty clothes and probably smelling pretty ripe, the father kissed his sonwith the intensity of spirit. You see it did not make a difference to this young man's father that he sinned against him and wasted all that money.
The only thing that mattered to the father was that the son had come back.As the young man was confessing to his father, his father interrupted him and said bring me the best robe the Greek word for Best is the word prôtos which meant this robe was used for first importance or a chief would wear this robe. Then he put a ring on his finger gave him some shoes and he killed the fatted calf to celebrate. The Greek word here is euphrainô which means to celebrate, make glad, make merry and rejoice.
The Greek word that Jesus used here was kataphileô This word is not a simple hello kiss on the cheek this means to kiss someone that you love or to kiss some fervently which means intensity of spirit So after the son who took all his money and squandered it he came back with dirty clothes and probably smelling pretty ripe, the father kissed his sonwith the intensity of spirit. You see it did not make a difference to this young man's father that he sinned against him and wasted all that money.
The only thing that mattered to the father was that the son had come back.As the young man was confessing to his father, his father interrupted him and said bring me the best robe the Greek word for Best is the word prôtos which meant this robe was used for first importance or a chief would wear this robe. Then he put a ring on his finger gave him some shoes and he killed the fatted calf to celebrate. The Greek word here is euphrainô which means to celebrate, make glad, make merry and rejoice.
Let's think about this for a minute. How would you react if your child sinned against you took all the money you had saved for him and spent it on drugs, alcohol, gambling and prostitutes and then he showed up on your door step. Would you stop him from apologizing to plan and big reception and give him your finest clothes, shoes and jewelry? Well this short message is to remind you of how loving our Lord is. You see no matter how much we messed up in the past; God is thrilled when we come back to him.
Let us also look at the verse in Matthew 19:19, when Jesus said we are to love our neighbor as we love ourselves. If we are always beating ourselves up for past mistakes and in the places where we fall short, how can we love our neighbor? If God will accept us with all our faults, why can't we accept when we fall short? I see this happening all the time and very often when it comes to taken care of our body. I know so many people who try to eat right and exercise and then make a little mistake and they come completely apart. When we make a mistake, we need to learn from it, accept it, make amends and then move on. God forgives us so why can't we forgive ourselves. I hear too many people complain that they are not the best father or mother. I am not doing as well in business. I cheated on my diet. The list can go on and on. Stop focusing on what you did wrong but focus on what you do right! Everyday remind yourself of all the wonderful things you do.
My challenge to you is for the next 40 days, I want you to write down every good thing you do every day. Then read that every night before you go to bed. You will be amazed by how your life will change. Then you can go out and love your neighbor as yourself. If you are interested in living a full life powered by God, I encourage you
Royal Psalms: 97 - Extolling The Greatness of God
Literary Type
This is a Kingship Psalms which is celebrating the kingship of Yahweh. It portrays God as a king on a throne and his Might and Majesty. His kingship is surrounded by clouds and at the same time darkness with fire and lightening. As seen in the first two verses the psalm starts as a royal hymn that praises God who not only comes with his triumphant procession, but “along with massive power, the actual substance of governance characterized by righteous and Justice(Brueggemann, 1984, page146). The psalm is like a beginning of the God’s reign among his people, and they are seen praises him for his presence among them. On the other hand the congregation is heard telling of the fate of God’s foes, which comes to telling of the final victory of God as ruler. In the second part of this psalm the significance and effects of Yahweh’s rule over Israel and all the people are the issue here.
The Psalmist tells of the effect of God’s power over all other creation. He draws an analogy of the heavens testifying to what God has done to all people, calling to those who are not for him to be ashamed, and we see in this analogy the lesser powers trusting in this new rule of Yahweh. He is singing of God as high above all the heavens and earth with joy for God is the victor of all that are right and good, “ bringing home to the worshippers that the happiness of the new reign is for those that hate evil” (Eaton 2003 page 344). Broyles observes that “the moral imperative to hate evil is clearly not doctrinaire but set within a warm relationship. It applies to those who love the Lord and in turn promises them protection, light and joy” (1999, page 380).
Thus, this psalm is seen as one of the enthronement psalms, we see Lord as King to his throne and the adoration done to him by all the other gods. It is a hymn in praise of God, where the righteous are called to join in. He recognizes the supremacy of God over the entire universe, over other gods’ and men. Knox asserts that “ The chief thing the psalmist has to say is that the Lord reigneth” (1955, page 522).
Movement
The new reign of the Lord is a mixture of celebration and Sorrow. Celebration for them who hate evil and sorrow for them that who love evil. This new reign is also and introduction to human goodness and value to the world. His reign is also goodness and bad news again to those who hate and Love evil. The movement of this psalm seems to move on three stages, the first one is where the Psalmist speaks with images or analogies to tell the enthronement of Yahweh. The second is where he contrasts the shame of those who hate God with the Joy of those who love evil. And finally those who hate evil are being called to rejoice in the lord and to give praise to him.
As we see here the Psalm move s to call all the worshippers to acknowledge God in his throne as the mighty one. Limburg points out that “the earth is called on to rejoice over the Lord’s being king and he is above all gods” (2000, page 328, emphasis mine). He further points out that the psalm ends as it began, on a note of rejoicing. This is celebration and rejoicing of God’s people and the population of heaven. At the very end those that hate evil are promised God’s love and protection which comes as a result of love of God. Eaton sums up the movement of this psalm by saying that “ the psalm resounds in the scene of world wide rejoicing, following the Lord’s victorious battle against the false powers of chaos. It sounds a note of awe, portraying this lord, for all his glory as still sounded by the storm, cloud and darkness” (2003, page 344). As it moves it presents the readers with a perceptive insight about God’s nature among his people, which is present in the extraordinary scenes that are common to men which “ at times may be shrouded in the clouds and thick darkness and at others it may shed light.” (Broyles, 1999 page 380)
Important words and phrases.
Verses 2, Clouds and thick darkness – May be pointing to the coming of God. It may also be speaking figuratively referring to the appearance of God to Moses which was of awe and wonder which surround God as his nature of who he is. Verses 2b, foundation of his throne – may mean the rule of dominion of God. Which as Anderson puts it is “characterized by righteousness and justice” (Anderson, 1974 page 687)
Verses 3, Fire consume foes on every side – presumably this fire surrounds his throne. It burns those who do not hate evil. Anderson suggests that “God is fire and he appears in fire or he may be a devouring fire” (1974, page 688). But he is not without justice and righteousness.
Verse 4, his lighting lights up the world- Thunder symbolizes that appearance of God, like he appeared to the Israelites on Mt Sinai. There is no thunder that does not come with lightening, thus, in his appearance, his light shines in the word which may imply that God is near. 4b the earth sees and trembles – the nearness or the coming of God to his people is something that makes people tremble. It may not be trembling of fear but the tremble of his mightiness.
Verse 5,Mountain melt- for God is the Lord of all, the mountains which are strong and a symbol for stability can not stand his coming.
Verses 6,Heavens proclaim –God’s presence is made to the whole of creation including the heaven which he made. All creation will speak his him.
Verse 7, images are put to shame - may refer to the idols that were worshipped by Canaanites, i.e. graven images which symbolizes a god in place of God. Knox refers to them as “something made by cutting wood, stone, or metal thus worthless”. (Knox, 1955 page 524).
Verse 9, Most high – As described in the Literary session, this is a royal Psalm, thus most high signifies the Power of God. Who is above all others.
Works Cited
A.A Anderson. 1992. The new century Bible Commentary. Psalms (73 – 150)London, WMB Eerdmans Publishing Co. Grand Rapids.
Walter Brueggemann. 1984. The massage of the Psalms A theological Commentary. Minneapolis, Augsburg Publishing house.
Eaton John. 2003.The Psalms. A historical and Spiritual Commentary with an Introduction and
New Translation, London & New York, T & T Clark international.
Graig C. Broyles. 1999. New International Biblical Commentary – Psalms Massachusetts, Hendrickson Publishers- Paternoster Press.
James Limburg. 2000. Psalms. Louisville, Kentucky, Westminster, John Knox Press.
Stanley L. Jaki. 2001. Prating the Psalms – A commentary. Michigan Cambridge, UK William B. Eerdmans Publishing Co. Grand Rapids.
Knox John. 1955.The Interpreters Bible, Psalms and Proverbs, Nashville, Abingdon Press New York.
This is a Kingship Psalms which is celebrating the kingship of Yahweh. It portrays God as a king on a throne and his Might and Majesty. His kingship is surrounded by clouds and at the same time darkness with fire and lightening. As seen in the first two verses the psalm starts as a royal hymn that praises God who not only comes with his triumphant procession, but “along with massive power, the actual substance of governance characterized by righteous and Justice(Brueggemann, 1984, page146). The psalm is like a beginning of the God’s reign among his people, and they are seen praises him for his presence among them. On the other hand the congregation is heard telling of the fate of God’s foes, which comes to telling of the final victory of God as ruler. In the second part of this psalm the significance and effects of Yahweh’s rule over Israel and all the people are the issue here.
The Psalmist tells of the effect of God’s power over all other creation. He draws an analogy of the heavens testifying to what God has done to all people, calling to those who are not for him to be ashamed, and we see in this analogy the lesser powers trusting in this new rule of Yahweh. He is singing of God as high above all the heavens and earth with joy for God is the victor of all that are right and good, “ bringing home to the worshippers that the happiness of the new reign is for those that hate evil” (Eaton 2003 page 344). Broyles observes that “the moral imperative to hate evil is clearly not doctrinaire but set within a warm relationship. It applies to those who love the Lord and in turn promises them protection, light and joy” (1999, page 380).
Thus, this psalm is seen as one of the enthronement psalms, we see Lord as King to his throne and the adoration done to him by all the other gods. It is a hymn in praise of God, where the righteous are called to join in. He recognizes the supremacy of God over the entire universe, over other gods’ and men. Knox asserts that “ The chief thing the psalmist has to say is that the Lord reigneth” (1955, page 522).
Movement
The new reign of the Lord is a mixture of celebration and Sorrow. Celebration for them who hate evil and sorrow for them that who love evil. This new reign is also and introduction to human goodness and value to the world. His reign is also goodness and bad news again to those who hate and Love evil. The movement of this psalm seems to move on three stages, the first one is where the Psalmist speaks with images or analogies to tell the enthronement of Yahweh. The second is where he contrasts the shame of those who hate God with the Joy of those who love evil. And finally those who hate evil are being called to rejoice in the lord and to give praise to him.
As we see here the Psalm move s to call all the worshippers to acknowledge God in his throne as the mighty one. Limburg points out that “the earth is called on to rejoice over the Lord’s being king and he is above all gods” (2000, page 328, emphasis mine). He further points out that the psalm ends as it began, on a note of rejoicing. This is celebration and rejoicing of God’s people and the population of heaven. At the very end those that hate evil are promised God’s love and protection which comes as a result of love of God. Eaton sums up the movement of this psalm by saying that “ the psalm resounds in the scene of world wide rejoicing, following the Lord’s victorious battle against the false powers of chaos. It sounds a note of awe, portraying this lord, for all his glory as still sounded by the storm, cloud and darkness” (2003, page 344). As it moves it presents the readers with a perceptive insight about God’s nature among his people, which is present in the extraordinary scenes that are common to men which “ at times may be shrouded in the clouds and thick darkness and at others it may shed light.” (Broyles, 1999 page 380)
Important words and phrases.
Verses 2, Clouds and thick darkness – May be pointing to the coming of God. It may also be speaking figuratively referring to the appearance of God to Moses which was of awe and wonder which surround God as his nature of who he is. Verses 2b, foundation of his throne – may mean the rule of dominion of God. Which as Anderson puts it is “characterized by righteousness and justice” (Anderson, 1974 page 687)
Verses 3, Fire consume foes on every side – presumably this fire surrounds his throne. It burns those who do not hate evil. Anderson suggests that “God is fire and he appears in fire or he may be a devouring fire” (1974, page 688). But he is not without justice and righteousness.
Verse 4, his lighting lights up the world- Thunder symbolizes that appearance of God, like he appeared to the Israelites on Mt Sinai. There is no thunder that does not come with lightening, thus, in his appearance, his light shines in the word which may imply that God is near. 4b the earth sees and trembles – the nearness or the coming of God to his people is something that makes people tremble. It may not be trembling of fear but the tremble of his mightiness.
Verse 5,Mountain melt- for God is the Lord of all, the mountains which are strong and a symbol for stability can not stand his coming.
Verses 6,Heavens proclaim –God’s presence is made to the whole of creation including the heaven which he made. All creation will speak his him.
Verse 7, images are put to shame - may refer to the idols that were worshipped by Canaanites, i.e. graven images which symbolizes a god in place of God. Knox refers to them as “something made by cutting wood, stone, or metal thus worthless”. (Knox, 1955 page 524).
Verse 9, Most high – As described in the Literary session, this is a royal Psalm, thus most high signifies the Power of God. Who is above all others.
Works Cited
A.A Anderson. 1992. The new century Bible Commentary. Psalms (73 – 150)London, WMB Eerdmans Publishing Co. Grand Rapids.
Walter Brueggemann. 1984. The massage of the Psalms A theological Commentary. Minneapolis, Augsburg Publishing house.
Eaton John. 2003.The Psalms. A historical and Spiritual Commentary with an Introduction and
New Translation, London & New York, T & T Clark international.
Graig C. Broyles. 1999. New International Biblical Commentary – Psalms Massachusetts, Hendrickson Publishers- Paternoster Press.
James Limburg. 2000. Psalms. Louisville, Kentucky, Westminster, John Knox Press.
Stanley L. Jaki. 2001. Prating the Psalms – A commentary. Michigan Cambridge, UK William B. Eerdmans Publishing Co. Grand Rapids.
Knox John. 1955.The Interpreters Bible, Psalms and Proverbs, Nashville, Abingdon Press New York.
PART FIVE: Knowing the True Way- John 14:5-14
Sermon title: Knowing the true way in Jesus.Sermon subject: Jesus reassures his Disciples
Sermon Objective: That listeners would understand and follow Jesus.
Introduction.
There is no other part in the gospel I have observed more confusion with the disciples as chapter 14. This is because the attention is turned to the problem of death and separation. The little company that had been so much together is so much threatened by the loss of it's leader and the disruption of the fellowship. How is it going to survive without Jesus?
Explanation
In the beginning of chapter 14 the disciple of Jesus are troubled something he had pointed to them. He however wanted them to set their hearts at ease. He urged them to maintain their trust in God and in him inspite of the threatening circumstances 14:1-2. Jesus did not tell them about the way which he is going but he said “Where I am going you know the way” he assumed that they know the way for he has been with them for a while now and many times he has talked about his Father in heaven.
We see Thomas being genuine and speaking his mind when he said that they do not know the way. He is talking on his own behalf and that of others. I like him for his honesty, pessimistic, and uninhibited. As many Christians would do today he did not suppress his feelings but he voiced his despair. In many ways he acted as peter to questions. cf 13:6, 36-37. Thomas was not ready to accept a state of permanent bewilderment. His question reveals a man who is confused in life and felt that its riddle were insolvable.
Jesus’ reply seem to put them in more confused stat. He claims to be three things at the same time, "I am the way the truth and the life” cf what God said to Moses in Deut.5:32-33. You shall walk in the ways which the Lord your God has commanded you. What did he mean? He was echoing Isaiah 30 21. He meant to tell them that he was what they didn’t know. He was the truth- see Ps 86:11- and he was the life. The writer of Proverbs said: "The commandment is a lamp and the teaching the light and the reproofs of disciple the way of life."
Thus there is one way of putting all this together. He said that no one comes to the Father except through him. He alone is the way to God. In him alone we see what God is like, and he alone can lead men into God’s presence without fear without shame. “Let not your hearts be troubled”
Illustration
I want to illustrate this with my own identification with maybe what the disciples were feeling at this time. One day I went to a new town and I had to ask for direction. The person that I asked was very familiar with the Geography of the area unlike me. What he said was something like this,” Take the first to the right, and the second to the left. Cross the square, go past the Park and the road you are looking for is the fourth on the right” I felt even more lost than before I asked. In my African background it were better if he said; “come I will show you.”
Have you been in a place that you have to relay on people for direction? Are there times you feel so uncertain of what is ahead of you and the options that you have are limited? The disciples of Jesus were in a worse situation than this. As discussed earlier, they were confused of what will happen now that the leader will be gone.
Application
Jesus is not willing to disband any that are his. He expect us to follow him as the way the truth and the life. Here he does not only advice us on the directions. He takes us by the hand and leads us; he strengthens us and guides us. Every day he is the way and the true to everyone. He does not tell us about the way, he is the way. Isn’t this encouragement to us, as it was to the disciples?
At the end of this chapter, Jesus is promising to send a helper to them, so that they continue with the work that he has been doing. However such expectations seem impossible since he was doing them on higher magnitude. But by the power of the promised Holy Spirit we see more converts who came to belief.
We see growth today in the church. Jesus expects that the church should become an instrument by which he could manifest his salvation to his people. How can the church of today become this instrument? By knowing the true way which is Jesus without whom no one can find the
Pastoral Care - A Case Study
Ida (not her real name) had been in the hospital four days when her mother asked the hospital chaplain to visit. Ida is 4 years old, a daughter of a single parent. She had respiratory problems and was struggling to breathe. After spending sleepless, disorienting days and nights at her daughter’s bedside, Monica (name changed) needed someone to talk to.
During this visit, I learned family members, friends and co-workers had come to visit Monica and her daughter, and they were great. Monica told me she really wanted them around, but she lamented that they didn’t understand the clinical language that defined her new existence and that of her daughter. Monica said the doctors and nurses were polite, efficient and professional by all means, but focused on their jobs.
During this visit, I learned family members, friends and co-workers had come to visit Monica and her daughter, and they were great. Monica told me she really wanted them around, but she lamented that they didn’t understand the clinical language that defined her new existence and that of her daughter. Monica said the doctors and nurses were polite, efficient and professional by all means, but focused on their jobs.
I’m writing this column to explain the role of a hospital chaplain. Many patients and families of loved ones in a hospital think of a hospital chaplain only as a priest who delivers Last Rites when a person is dying. In fact, many times I have visited with patients who decline the visit, saying they are not dying.
At one point, I was making morning rounds in a regular medical unit when one of the patients asked whether I knew something she didn’t. She thought her prognosis was very poor and I was coming to prepare her for the worst news.
Of course, if you are religiously observant, a chaplain can offer you Communion, light Shabbat candles, read scriptures, provide anointing, among other religious Rites. A chaplain is someone whose job is to help patients, families and hospital staff find their place both emotionally and spiritually.
But chaplains are not just for religious folks, they’re for everybody. Since all humans are spiritual beings, regardless of their belief system, chaplains are for them all. “A chaplain is for people of faith and those of none,” source unknown.
Most of you reading this article know very well that being in hospital can be very isolating, probably having been in a hospital yourself or having a loved one in hospital as a patient. It is the role of a chaplains to come in and pull the curtains back in that dark room and help patient remember there is more to their life than being a patient. The chaplain does not necessarily visit to talk to the patients, but also to listen and empathize with them. As a chaplain, I find myself many times simply sitting and listening to patients narrates their stories.
Monica was in the best hospital, as she later told me. She had been seen by professional doctors and nurses who were very caring, but she observed that they had no time to listen to her. The chaplain is a safe person to talk to, someone with no agenda except the wellbeing of the patient, and who has time to listen. Chaplains are resources for all things: religious, spiritual, emotional, social, etc. While doctors and other staff might be able to fill some of those needs, chaplains are professionals in this area.
Because many people don’t know about chaplaincy services, or hesitate to call on a chaplain even if one is available, the service is under-used. Some of my duties are to help patients with Medical Power of Attorney, Directives to Physician, bedside prayer, serve Holy Communion, be a liaison between the patient and local community or churches, and so much more. Most patients decline this free service, thinking it costs.
At one point, I was making morning rounds in a regular medical unit when one of the patients asked whether I knew something she didn’t. She thought her prognosis was very poor and I was coming to prepare her for the worst news.
Of course, if you are religiously observant, a chaplain can offer you Communion, light Shabbat candles, read scriptures, provide anointing, among other religious Rites. A chaplain is someone whose job is to help patients, families and hospital staff find their place both emotionally and spiritually.
But chaplains are not just for religious folks, they’re for everybody. Since all humans are spiritual beings, regardless of their belief system, chaplains are for them all. “A chaplain is for people of faith and those of none,” source unknown.
Most of you reading this article know very well that being in hospital can be very isolating, probably having been in a hospital yourself or having a loved one in hospital as a patient. It is the role of a chaplains to come in and pull the curtains back in that dark room and help patient remember there is more to their life than being a patient. The chaplain does not necessarily visit to talk to the patients, but also to listen and empathize with them. As a chaplain, I find myself many times simply sitting and listening to patients narrates their stories.
Monica was in the best hospital, as she later told me. She had been seen by professional doctors and nurses who were very caring, but she observed that they had no time to listen to her. The chaplain is a safe person to talk to, someone with no agenda except the wellbeing of the patient, and who has time to listen. Chaplains are resources for all things: religious, spiritual, emotional, social, etc. While doctors and other staff might be able to fill some of those needs, chaplains are professionals in this area.
Because many people don’t know about chaplaincy services, or hesitate to call on a chaplain even if one is available, the service is under-used. Some of my duties are to help patients with Medical Power of Attorney, Directives to Physician, bedside prayer, serve Holy Communion, be a liaison between the patient and local community or churches, and so much more. Most patients decline this free service, thinking it costs.
When I arrived in Ida’s room, the visit just what her mother needed. Monica later told me she needed someone wearing normal clothes (not scrubs and lab coats), who sat with her and asked about Ida, listened to her story, and said a little healing prayer for Ida.
I later learned Monica was not a practicing Christian, yet she needed a chaplain to provide for her emotional and spiritual needs. During our visit, Monica was in tears, and finally she was able to express emotions.
I later learned Monica was not a practicing Christian, yet she needed a chaplain to provide for her emotional and spiritual needs. During our visit, Monica was in tears, and finally she was able to express emotions.
It is my advice that, if you find yourself in the hospital as a patient or with a loved one as a patient, like Monica and Ida, why not asks the nurse if the chaplain can drop in on you. A little human contact might do you good — no religious beliefs required.
PART FOUR. "The Word Became Flesh..." - John: 1:1-18
Jesus’ coming into the world is assumed in the very first verse, conditions, and language in throughout Genesis 1:26 where God included Jesus’ activity in creation, “Let us create.” and in proverbs 3. This seems to be a kind of summary of the gospel of John. The Word that John the Apostle had received from Jesus was no new thing. The Word had its origin; it is Word beyond time and history. It belonged to eternity.
The Word never grows old and outworn, nor does it ever become some new things. The Word of God is the Word of God. In Jesus, the Word came from God. The Word was therefore not separated in anyway from God. The Word remains the life and light and glory of God. The Word used in Greek here is Logos = which is divine figure. Do not be confused here by the mystery of humanity and divinity, for at this point the Word is not only designated as God, but also thought as “Real” person and God at the same time. “And the life was the light of men” (V4b), light already associated with life in the story of creation in Genesis 1. This is light by which men are enabled to recognize the operation of God in the world. In the light of preceding verses, the author of the Gospel of John looks at two things here:
A-The Word becoming flesh and
B- How did this knowledge come about?
A-The Word of God is the Word of power. He act through His Word and His deeds, he speaks in action and it is man that he addresses. B- The Word therefore be understood on the basis of the OT for here it is not an event recurring within the temporal word, but it is eternal being existance with God from the very beginning. Thus the only thing that could be designated simply is Word. This would be God’s revelatory will, insofar as it stands behind, and works in the entire individual.
The aim here is to reveal the incarnate God in the “Word became flesh”. Thus the opening words of this lesion indicate the saving will of God that can be experienced in the Word becoming flesh. John the author belief the purpose of the Word becoming flesh is to describe the unity of the
Incarnate (Son) and the Father is the focus in the Word becoming flesh. In the story of creation darkness was upon the face of the deep (Genesis 1:2) In John’s narrative, God called light into being so the new creation in which the Word is God’s agent as effectively and it involves the banishing of spiritual darkness by the light which shines in the world. “Without the light the world of mankind is in total darkness” Kostenberger 1999 pg 49. This light shines and enlightens every human being. There are those who refuse to come to light. This is not because there is no light for them, but because they refuse to and prefers darkness instead. In verses 12 and 13, to receive him who is the Word of God then, means to replace one’s own faith in him, to yield one’s allegiance to him and thus, in the most practical manner, to acknowledge his claims.
How we have received the light from God and counted as children of the most high. For the Word became flesh and lived among us. This is in order that God’s dwelling place might be established with his people. As we read in Leviticus 6:11. Mathew 14:16 indicate that the people living in darkness have seen a great light, those living on the shadow of death light has dawned, “I am the light of the world” John 8:12. Whoever follows me will never walk in darkness, but will walk in light.1cor 4:5b he will bring to light what is hidden in darkness. Eph 5:8. For you were once darkness, but now you are =Light in the Lord. On this point Barclay asserts that, “Jesus is the very Light of God come among all men; and he is the light which gives men life” Barclay 1975 pg 10.
The author of this article attended a laymen’s service in a congregation in African, and the preacher gave an illustration of a woman who throughout her life was using a kerosene lamp. But with time the woman was able to install power in her house. With the power of electricity she could see many things in the house, which she could not see with the kerosene lamp. She could see even under her bed. Since the electricity light was so bright the whole house was lit; she was able to clean every corner. This is the same with the light of Jesus, which came to light the whole world for people in darkness to know him.
John’s presentation of Christ as the Word is not primarily metaphysical, but practical. He present Christ as the pre-existent Son of God, he was the creator of the world and the Executor of the will of the Father. His incarnation is the full manifestation of grace and truth because it is the greatest possible expression of God’s compassion for people and the most perfect way of conveying the truth to our understanding. The world has now knowledge of him through one who shares both the human and the divine and who is in vital fellowship both with God and man.
Here the author wants to point out that the true meaning of Zech 9:9 “rejoice greatly O daughter of Zion, see your king comes to you righteous and having salvation, gentle and riding on a donkey,” is something to believe in. His name is Jesus who by becoming human lives among his people so that they may know and understand him and belief. How than do people know and acknowledge him? “Jesus loses, enlarges, and endows with salvation, He enriches man’s poverty, He strengthens man’s weakness, He teaches man’s ignorance, He brings man out of traits and difficulties and raises him to happiness, beatitude and glory for he dwells among his own”. Neol 1976 page 56. Jesus professed to be not only the inexhaustible source of spiritual nourishment, but he is also the genuine light by which truth and falsehood could be distinguished and by which direction could be established.
The author of this article uses 1:12 as conclusion simply because it seems to make an appeal to better understanding, knowledge, and belief in Jesus. Privilege, honor, dignity, or right is to those who are made children of God, “They enjoy the greatest privilege which the Divine bring”. Thus those who accept Jesus Christ (who dwelt among his own) as presented in the Gospel, have through his blood, a right to his sonship. Therefore, for those that Know him know the father, or to use other people’s words, “Christ interpreted God to us” Clarks 1975 pg 38. How then should we become true disciples? By knowing him and putting our trust in him. Remember he lived among his own. So that his own may know him. This is an opportunity for you to know him.
The Word never grows old and outworn, nor does it ever become some new things. The Word of God is the Word of God. In Jesus, the Word came from God. The Word was therefore not separated in anyway from God. The Word remains the life and light and glory of God. The Word used in Greek here is Logos = which is divine figure. Do not be confused here by the mystery of humanity and divinity, for at this point the Word is not only designated as God, but also thought as “Real” person and God at the same time. “And the life was the light of men” (V4b), light already associated with life in the story of creation in Genesis 1. This is light by which men are enabled to recognize the operation of God in the world. In the light of preceding verses, the author of the Gospel of John looks at two things here:
A-The Word becoming flesh and
B- How did this knowledge come about?
A-The Word of God is the Word of power. He act through His Word and His deeds, he speaks in action and it is man that he addresses. B- The Word therefore be understood on the basis of the OT for here it is not an event recurring within the temporal word, but it is eternal being existance with God from the very beginning. Thus the only thing that could be designated simply is Word. This would be God’s revelatory will, insofar as it stands behind, and works in the entire individual.
The aim here is to reveal the incarnate God in the “Word became flesh”. Thus the opening words of this lesion indicate the saving will of God that can be experienced in the Word becoming flesh. John the author belief the purpose of the Word becoming flesh is to describe the unity of the
Incarnate (Son) and the Father is the focus in the Word becoming flesh. In the story of creation darkness was upon the face of the deep (Genesis 1:2) In John’s narrative, God called light into being so the new creation in which the Word is God’s agent as effectively and it involves the banishing of spiritual darkness by the light which shines in the world. “Without the light the world of mankind is in total darkness” Kostenberger 1999 pg 49. This light shines and enlightens every human being. There are those who refuse to come to light. This is not because there is no light for them, but because they refuse to and prefers darkness instead. In verses 12 and 13, to receive him who is the Word of God then, means to replace one’s own faith in him, to yield one’s allegiance to him and thus, in the most practical manner, to acknowledge his claims.
How we have received the light from God and counted as children of the most high. For the Word became flesh and lived among us. This is in order that God’s dwelling place might be established with his people. As we read in Leviticus 6:11. Mathew 14:16 indicate that the people living in darkness have seen a great light, those living on the shadow of death light has dawned, “I am the light of the world” John 8:12. Whoever follows me will never walk in darkness, but will walk in light.1cor 4:5b he will bring to light what is hidden in darkness. Eph 5:8. For you were once darkness, but now you are =Light in the Lord. On this point Barclay asserts that, “Jesus is the very Light of God come among all men; and he is the light which gives men life” Barclay 1975 pg 10.
The author of this article attended a laymen’s service in a congregation in African, and the preacher gave an illustration of a woman who throughout her life was using a kerosene lamp. But with time the woman was able to install power in her house. With the power of electricity she could see many things in the house, which she could not see with the kerosene lamp. She could see even under her bed. Since the electricity light was so bright the whole house was lit; she was able to clean every corner. This is the same with the light of Jesus, which came to light the whole world for people in darkness to know him.
John’s presentation of Christ as the Word is not primarily metaphysical, but practical. He present Christ as the pre-existent Son of God, he was the creator of the world and the Executor of the will of the Father. His incarnation is the full manifestation of grace and truth because it is the greatest possible expression of God’s compassion for people and the most perfect way of conveying the truth to our understanding. The world has now knowledge of him through one who shares both the human and the divine and who is in vital fellowship both with God and man.
Here the author wants to point out that the true meaning of Zech 9:9 “rejoice greatly O daughter of Zion, see your king comes to you righteous and having salvation, gentle and riding on a donkey,” is something to believe in. His name is Jesus who by becoming human lives among his people so that they may know and understand him and belief. How than do people know and acknowledge him? “Jesus loses, enlarges, and endows with salvation, He enriches man’s poverty, He strengthens man’s weakness, He teaches man’s ignorance, He brings man out of traits and difficulties and raises him to happiness, beatitude and glory for he dwells among his own”. Neol 1976 page 56. Jesus professed to be not only the inexhaustible source of spiritual nourishment, but he is also the genuine light by which truth and falsehood could be distinguished and by which direction could be established.
The author of this article uses 1:12 as conclusion simply because it seems to make an appeal to better understanding, knowledge, and belief in Jesus. Privilege, honor, dignity, or right is to those who are made children of God, “They enjoy the greatest privilege which the Divine bring”. Thus those who accept Jesus Christ (who dwelt among his own) as presented in the Gospel, have through his blood, a right to his sonship. Therefore, for those that Know him know the father, or to use other people’s words, “Christ interpreted God to us” Clarks 1975 pg 38. How then should we become true disciples? By knowing him and putting our trust in him. Remember he lived among his own. So that his own may know him. This is an opportunity for you to know him.
PART THREE: Jesus Works Miracles, for People to Know and Belief in him. John 6: 1- 13
Series Title: Encountering Jesus, Strengthening our faith as we explore/ journey through the fourth Gospel.
Series Focus. A study of what it means to be Children of God. The One who lived, among us through Jesus.
Sermon Objective: That listeners would base their faith on Jesus whom they have known by he is (Signs)
Sermon subject: Jesus’ miracles point us to him. We understand him better by what we. know about him
Series focus: How to identify ourselves with Jesus the miracle worker
Sermon Text: John 6: 1-13
Introduction
In the previous sermon the aim was to look at the disciples who were called to be with Jesus and see how we can identify with them. Here I want us look at these disciple (Apostles) and see how they worked with Christ. Jesus had taken a considerable amount of time to prepare them for the ministry that lay ahead of them. He used several instances to text if they understood what he was doing.
The time had come to prepare the disciples for his death and to text out those who would be loyal to him. Jesus was willing to meet the basic needs but he would not assume the responsibility of leading. He refused to take part of the political King. As they thought he was an early king.
We see here that the determination of Jesus’ enemies to remove him became known to him and his disciples, thus they had to confront the growing opposition, which was hostile. Knowing these things they had to seek for private time together away from the multitude that was following him. It is at this time Jesus performed a miracle of feeding the Five thousand people.
Explanation
Excited by the power of Jesus to perform all the miracles of healing and his teaching, a large cloud followed him to the desert where he and his disciples had retreated. And as the day passed by Jesus noticed that they were hungry. Since Jesus wanted to involve his disciple in the ministry, he turned to them and asks where they shall buy bread for the crowd. The question was directed to Phillip, who in the previous found his friend Nathaniel and brought him to Jesus. That means he can propose some course of action as to what to do.
We are told that this was to text Phillip. But his answer was mathematical which did not help on what to do. I don’t think any of the disciples had enough money that would feed the big crowd that there was. Andrew saved the situation and introduced a small boy with little lunch. Probably this was enough to feed him alone. Five loafs and two pieces of fish.
As I go through this reading I notice that this Miracle is only mentioned in John. What does this tell us? This was an important miracle to John, and so is to us. Look at Jesus’ compassion to the people. John records that he saw them and had compassion on them, for they needed something to eat. They were hungry 6:5, this is who he.
He calls attention to the disciple and the test that he put them into is to ask them where they are going to buy bread to fee them. He takes up the matter with Phillip. Phillip used hi imagination, which was not fruitful at this time. However let’s not that it was his contribution. He was faced with a hard task of finding the solution. Why did Jesus have to ask him for solution? I guess he really knew what he would do. He knew Andrew is going to find this little boy.
Andrew unlike Phillip was more hopeful and helpful to giving the answer. Jesus’ action at this point reveals that he used Andrews’s proposal, which was natural wisdom and supernatural power vv8-10. And John tells us that the multiplication was enough to feed five thousand people.
The miracle was a wonder, which excited the people, and they started believing that he is unusual person among them. V14. I would imagine that they were Miracle followers who followed not because they believed but because they wanted to see the miracles. Not that they never mention that he was Christ as he was always telling them. They suggest that he might me a prophet. They seem to live in the Old Testament times when Moses provided water to the Israelites in the wilderness. See Deut 18:15,
Exodus 15:11ff, 17: 1-6.
After everyone eat and were filled Jesus commanded them to collect the leftovers. Twelve bags were collected. The command in itself explains that which has been given by God must not be lost, and indeed cannot be lost. But not that those who eat the bread wanted to make him king Hoskins suggest that “judging that one who is able to feed them miraculously can also with miraculous power lead them against the Romans” V 15 records that he(Jesus) knew what was in their hearts and he withdrew from them.
Illustration
When I was in lower primary school, I remember attending a show by a “Tiger Power.” He used to perform all sorts unbelievable acts. Most of the children who attended the show started to copy what the Tiger Power was doing.
Although these were dangerous things to do without training, we wanted to act like him. Why? This is because it was something that we desired to have. We also desire to be like him and do the acts that he was doing. As Christians we should identify with Jesus and thirst to what he wishes us do. For by doing what he wants us do we become like him.
Application
Jesus fed the multitude, and he provided his action with its proper meaning. He is the answer to the desires of men. He points to the needs of men so that they may know and belief in him. In our inability to comprehend who he is, he makes every effort to make himself known to us
Jesus is the bread of life to all. He is the provided in the times of needs to his own. Note that it is by provision of food the disciples (Followers) recognized that he was not mere human. What points us to Christ? What makes as know that he is Christ in our lives? Time has come to look at Jesus and what he means in our lives. We should not do this for the seek of doing it but we should do so in the strength given by his manifestation to us in many ways so that we may recognize him Those who follow him and belief in him will never be hungry or thirst .
Jesus is the bread of life see v7-15. He is the giver of eternal life. He who descends from heaven is the bread of God, given, not for the sustenance of a figurative race, but for the life of the whole world.
Conclusion
I want us make conclusion by looking at three people who made it possible for the miracle to happen. These people have contributed a great deal to the knowledge of Christ, There was Andrew. There is a contrast between Andrew and Phillip. Phillip said the situation is helpless nothing can be done but Andrew said that he knows what can be done, and I will trust Jesus to do the rest
I think as Christians we need to be like Andrew. Many times we do not look at what Christ has to offer in order to be closer to him. Jesus needs what we can bring to him for him to make use of. We need to look at who he his in our lives bring what we have and we will understand him better.
There are many untapped resources with believers. This is what we need to focus to and we will understand Jesus better when we make use of the resources. A certain preacher said that Christians should be able to know Christ for what he is to them. He is all to us. Isn’t he?
Series Focus. A study of what it means to be Children of God. The One who lived, among us through Jesus.
Sermon Objective: That listeners would base their faith on Jesus whom they have known by he is (Signs)
Sermon subject: Jesus’ miracles point us to him. We understand him better by what we. know about him
Series focus: How to identify ourselves with Jesus the miracle worker
Sermon Text: John 6: 1-13
Introduction
In the previous sermon the aim was to look at the disciples who were called to be with Jesus and see how we can identify with them. Here I want us look at these disciple (Apostles) and see how they worked with Christ. Jesus had taken a considerable amount of time to prepare them for the ministry that lay ahead of them. He used several instances to text if they understood what he was doing.
The time had come to prepare the disciples for his death and to text out those who would be loyal to him. Jesus was willing to meet the basic needs but he would not assume the responsibility of leading. He refused to take part of the political King. As they thought he was an early king.
We see here that the determination of Jesus’ enemies to remove him became known to him and his disciples, thus they had to confront the growing opposition, which was hostile. Knowing these things they had to seek for private time together away from the multitude that was following him. It is at this time Jesus performed a miracle of feeding the Five thousand people.
Explanation
Excited by the power of Jesus to perform all the miracles of healing and his teaching, a large cloud followed him to the desert where he and his disciples had retreated. And as the day passed by Jesus noticed that they were hungry. Since Jesus wanted to involve his disciple in the ministry, he turned to them and asks where they shall buy bread for the crowd. The question was directed to Phillip, who in the previous found his friend Nathaniel and brought him to Jesus. That means he can propose some course of action as to what to do.
We are told that this was to text Phillip. But his answer was mathematical which did not help on what to do. I don’t think any of the disciples had enough money that would feed the big crowd that there was. Andrew saved the situation and introduced a small boy with little lunch. Probably this was enough to feed him alone. Five loafs and two pieces of fish.
As I go through this reading I notice that this Miracle is only mentioned in John. What does this tell us? This was an important miracle to John, and so is to us. Look at Jesus’ compassion to the people. John records that he saw them and had compassion on them, for they needed something to eat. They were hungry 6:5, this is who he.
He calls attention to the disciple and the test that he put them into is to ask them where they are going to buy bread to fee them. He takes up the matter with Phillip. Phillip used hi imagination, which was not fruitful at this time. However let’s not that it was his contribution. He was faced with a hard task of finding the solution. Why did Jesus have to ask him for solution? I guess he really knew what he would do. He knew Andrew is going to find this little boy.
Andrew unlike Phillip was more hopeful and helpful to giving the answer. Jesus’ action at this point reveals that he used Andrews’s proposal, which was natural wisdom and supernatural power vv8-10. And John tells us that the multiplication was enough to feed five thousand people.
The miracle was a wonder, which excited the people, and they started believing that he is unusual person among them. V14. I would imagine that they were Miracle followers who followed not because they believed but because they wanted to see the miracles. Not that they never mention that he was Christ as he was always telling them. They suggest that he might me a prophet. They seem to live in the Old Testament times when Moses provided water to the Israelites in the wilderness. See Deut 18:15,
Exodus 15:11ff, 17: 1-6.
After everyone eat and were filled Jesus commanded them to collect the leftovers. Twelve bags were collected. The command in itself explains that which has been given by God must not be lost, and indeed cannot be lost. But not that those who eat the bread wanted to make him king Hoskins suggest that “judging that one who is able to feed them miraculously can also with miraculous power lead them against the Romans” V 15 records that he(Jesus) knew what was in their hearts and he withdrew from them.
Illustration
When I was in lower primary school, I remember attending a show by a “Tiger Power.” He used to perform all sorts unbelievable acts. Most of the children who attended the show started to copy what the Tiger Power was doing.
Although these were dangerous things to do without training, we wanted to act like him. Why? This is because it was something that we desired to have. We also desire to be like him and do the acts that he was doing. As Christians we should identify with Jesus and thirst to what he wishes us do. For by doing what he wants us do we become like him.
Application
Jesus fed the multitude, and he provided his action with its proper meaning. He is the answer to the desires of men. He points to the needs of men so that they may know and belief in him. In our inability to comprehend who he is, he makes every effort to make himself known to us
Jesus is the bread of life to all. He is the provided in the times of needs to his own. Note that it is by provision of food the disciples (Followers) recognized that he was not mere human. What points us to Christ? What makes as know that he is Christ in our lives? Time has come to look at Jesus and what he means in our lives. We should not do this for the seek of doing it but we should do so in the strength given by his manifestation to us in many ways so that we may recognize him Those who follow him and belief in him will never be hungry or thirst .
Jesus is the bread of life see v7-15. He is the giver of eternal life. He who descends from heaven is the bread of God, given, not for the sustenance of a figurative race, but for the life of the whole world.
Conclusion
I want us make conclusion by looking at three people who made it possible for the miracle to happen. These people have contributed a great deal to the knowledge of Christ, There was Andrew. There is a contrast between Andrew and Phillip. Phillip said the situation is helpless nothing can be done but Andrew said that he knows what can be done, and I will trust Jesus to do the rest
I think as Christians we need to be like Andrew. Many times we do not look at what Christ has to offer in order to be closer to him. Jesus needs what we can bring to him for him to make use of. We need to look at who he his in our lives bring what we have and we will understand him better.
There are many untapped resources with believers. This is what we need to focus to and we will understand Jesus better when we make use of the resources. A certain preacher said that Christians should be able to know Christ for what he is to them. He is all to us. Isn’t he?
Book Report -New Testament & Mythology: Rudolf Bultmann
Rudolf Bultmann: Schubert M. Ogden Ed: New Testament & mythology, and other basic writings: Philadelphia: Fortress Press, 1989. 168 pp
Rudolf Bultmann ( 1884 – 1976) was the most influential New testament scholar of the twentieth century. Bultmann has written other books like, History of the Synoptic Tradition, Theology of the New Testament, The Gospel of John, and The Johannine Epistles. Others works my him include, Primitive Christianity, faith and Understanding. Bultmann was a Christian theologian.
Among Bultmanns books this is the most discussed and controversial theological writings of the century. In this book the editor has pointed out that this is no doubt a reply to bultmann’s critics. He deals with the problem of hermeneutics as an earlier advance the discussion. By directly addressing the most fundamental problem that his demand for demythologizing raises, at once surveying the modern history, he is proposing a constructive solution to it. From these essays the author seems to understand the distinctive task of theology to lie precisely in securing the appropriate concepts in which to interpret the Christian witness. Readers of this book will appreciate how Bultmannn himself labored at this task and how careful he was about his own theological conceptuality. As most of you will enjoy reading this short summary, you are encouraged to read the book and find out the rich treasures there are in.
The author talks about the mythical word picture and the mythical salvation occurrence in the New Testament which he says-all this is a world of mythical picture. All readers who are Christians will appreciate that the author gives a picture of the world as he know it. He describes the world as three story structure, which has earth heaven and hell. He further tries to tell his readers that heaven is the dwelling place of God and heavenly creatures mostly referred to as angles. God rules over these three stories. Therefore man is not his own master, for God direct his thinking and the demons too can posses them. He is very clear that those who are in Christ are God’s and he or she is bound to him by baptism and the Lord’s super. Pg 2.The author asserts that believers are the first fruits to be the children of God. Thus they have their master who rulers over them. On the Mythical world picture the author asks if men and women can acknowledge it. On the some note he points out that naturally it is not unalterable, and even an individual can work to change it. A good example that the author gives here is the mythical eschatology which is finished basically by the simple fact that Christ’s parousia did not take place immediately as the New Testament aspect it to, but he says the world continues and every competent judge is convinced will continue. He says there are many doctrines that can not be understood, and likewise no one can understand i. e Jesus’ resurrection.
In trying the make it better understood, the author points out that the real point about myth is not to give an objective world picture, what is expressed in it, rather he argues that it is how human beings understand themselves in the world. Myth therefore does not need to be interpreted in the cosmological terms but in anthropological ones. He argues that there is a problem in demythologizing i.e. the occurrence of Christ. He is quick to point out that the Christ occurrence is not myth like the cult myth of the Greek or Hellenistic, but he says that the Jesus Christ was God, a pre-existent divine being (pg 32) who is far remote from being a myth.
The author tries again to introduce a subject that seems somehow complicated for his readers to comprehend. He discusses Theology as science; he argues that the object of science is evident in its not being interested in particular results of its research. He asserts that it seeks nothing except to allow the object as such to show itself and to find expression. The author points out that any science work presupposes a presceitific relation to its object in which a certain understanding of is already included. He gives an example saying that the science of history is appropriate if only if only the historian has relation to the subject matter with which the history ha concerned and if this very relation guides his or her historical understanding.
In summary the author says that it is impossible to go into all the critical contents and to respond to all of the questions addressed to his since the first appearance of his essay. He tries to clarify the questions that seems to him most important. The author is struggling to explain the myth and mythologizing so that his readers may understand. Dealing with these topics readers will agree that are difficult ones to deal with. For example the author says that demythologizing is a procedure that inquires about the reality referred to mythology texts. Any one who reads the book will first struggle with the definition of terms and also will deal with terms that are not too familiar.
However, it is important to note that the issue that seems too difficult to deal with, that is demythologizing is an important tool to the pulpit people. This kind of topic has not been dealt with by many scholars, so bultmann has set the table for the now and the future of theologians. As Thomas asserts this is a useful tool in any theological course. This book is a worth one to read. Those that have read it would recommend it to their theological counter parts for it has theological insights that will help every reader in this century. Moreover, it is by reading carefully of these writings that can be co noted to yield an understanding of the whole book, better than summarized in these few pages. It is referred to as basic writing to understand the world pictures of the New Testament and so it is. Those that are taking this proposal have no alternative but to read all of the writings that will bring them to a better understanding of what Bultmann calls mythology. Unlike other books the author has detailed work which is worthy looking at.
Rudolf Bultmann ( 1884 – 1976) was the most influential New testament scholar of the twentieth century. Bultmann has written other books like, History of the Synoptic Tradition, Theology of the New Testament, The Gospel of John, and The Johannine Epistles. Others works my him include, Primitive Christianity, faith and Understanding. Bultmann was a Christian theologian.
Among Bultmanns books this is the most discussed and controversial theological writings of the century. In this book the editor has pointed out that this is no doubt a reply to bultmann’s critics. He deals with the problem of hermeneutics as an earlier advance the discussion. By directly addressing the most fundamental problem that his demand for demythologizing raises, at once surveying the modern history, he is proposing a constructive solution to it. From these essays the author seems to understand the distinctive task of theology to lie precisely in securing the appropriate concepts in which to interpret the Christian witness. Readers of this book will appreciate how Bultmannn himself labored at this task and how careful he was about his own theological conceptuality. As most of you will enjoy reading this short summary, you are encouraged to read the book and find out the rich treasures there are in.
The author talks about the mythical word picture and the mythical salvation occurrence in the New Testament which he says-all this is a world of mythical picture. All readers who are Christians will appreciate that the author gives a picture of the world as he know it. He describes the world as three story structure, which has earth heaven and hell. He further tries to tell his readers that heaven is the dwelling place of God and heavenly creatures mostly referred to as angles. God rules over these three stories. Therefore man is not his own master, for God direct his thinking and the demons too can posses them. He is very clear that those who are in Christ are God’s and he or she is bound to him by baptism and the Lord’s super. Pg 2.The author asserts that believers are the first fruits to be the children of God. Thus they have their master who rulers over them. On the Mythical world picture the author asks if men and women can acknowledge it. On the some note he points out that naturally it is not unalterable, and even an individual can work to change it. A good example that the author gives here is the mythical eschatology which is finished basically by the simple fact that Christ’s parousia did not take place immediately as the New Testament aspect it to, but he says the world continues and every competent judge is convinced will continue. He says there are many doctrines that can not be understood, and likewise no one can understand i. e Jesus’ resurrection.
In trying the make it better understood, the author points out that the real point about myth is not to give an objective world picture, what is expressed in it, rather he argues that it is how human beings understand themselves in the world. Myth therefore does not need to be interpreted in the cosmological terms but in anthropological ones. He argues that there is a problem in demythologizing i.e. the occurrence of Christ. He is quick to point out that the Christ occurrence is not myth like the cult myth of the Greek or Hellenistic, but he says that the Jesus Christ was God, a pre-existent divine being (pg 32) who is far remote from being a myth.
The author tries again to introduce a subject that seems somehow complicated for his readers to comprehend. He discusses Theology as science; he argues that the object of science is evident in its not being interested in particular results of its research. He asserts that it seeks nothing except to allow the object as such to show itself and to find expression. The author points out that any science work presupposes a presceitific relation to its object in which a certain understanding of is already included. He gives an example saying that the science of history is appropriate if only if only the historian has relation to the subject matter with which the history ha concerned and if this very relation guides his or her historical understanding.
In summary the author says that it is impossible to go into all the critical contents and to respond to all of the questions addressed to his since the first appearance of his essay. He tries to clarify the questions that seems to him most important. The author is struggling to explain the myth and mythologizing so that his readers may understand. Dealing with these topics readers will agree that are difficult ones to deal with. For example the author says that demythologizing is a procedure that inquires about the reality referred to mythology texts. Any one who reads the book will first struggle with the definition of terms and also will deal with terms that are not too familiar.
However, it is important to note that the issue that seems too difficult to deal with, that is demythologizing is an important tool to the pulpit people. This kind of topic has not been dealt with by many scholars, so bultmann has set the table for the now and the future of theologians. As Thomas asserts this is a useful tool in any theological course. This book is a worth one to read. Those that have read it would recommend it to their theological counter parts for it has theological insights that will help every reader in this century. Moreover, it is by reading carefully of these writings that can be co noted to yield an understanding of the whole book, better than summarized in these few pages. It is referred to as basic writing to understand the world pictures of the New Testament and so it is. Those that are taking this proposal have no alternative but to read all of the writings that will bring them to a better understanding of what Bultmann calls mythology. Unlike other books the author has detailed work which is worthy looking at.
Book Review - The Message of the Psalms- Theological commentary: Brueggemann Walter
Brueggemann Walter: The Message of the Psalms- Theological commentary: Augsburg, Minneapolis, Augsburg publishing house, 1984. 206 pp.
Walter Brueggemann is professor of Old Testament at the Columbia Theological Seminary, Decatur, Georgia. He has authored other books like Prophetic Imagination, Finally comes the Poet, Interpretation and Obedience, An Introduction to Old Testament, and Christian Imagination and The Psalms and the life of Faith.
In this book the author is brings to attention the need to study Psalms and pre-critical study. He assumes the great deposit of critical scholarship that is indispensable for study of the Psalms. The author is dependant on and do take seriously that fund of critical learning. He utilizes a scheme of Orientation, Disorientation and New orientation which he says he does not want them to be straitjacket. The Author tries to show the gain in this book by pointing out to the Psalms of Negativity, i. e. the complains of various kinds, the crisis for vengeance and profound penitence are fundamental to life of faith as one study the Psalms. He drives this point home by saying that the Psalms are profoundly subversive of the dominant culture, which want to deny and cover over the darkness we are called to enter. He argues the Psalms do not permit us to ignore and deny the darkness, personally or publicly, which he observes is where life begins.
Although many readers don’t see this, the author asserts that the Psalms are not only addressed to God. They are a voice of the Gospel, God’s good words addressed to God’s faithful people. In the Psalms literature the community of faith has heard and continues to hear the sovereign speech of God, who meets the community in its depths of need and in its heights of celebration. He observes that the Psalms draws our entire life under the rule of God where everything must be submitted. P 15. The author pursues a post critical reading of the Psalms and considers critical gains made by other scholars like Gunkel, Mowinckel, and Westermann. He bases his discussion on the three general themes mentioned earlier, Poems of orientation, poems of disorientation and poems of new orientation. The author having grouped Psalms in this way he deals with three areas namely, A- Joy Delight, goodness, coherence, etc. These he argues are Psalms that express a confident, serene settlement of faith issues. They are Psalms that describe how things are and indeed always are. P 25. He further says that the function of these Psalms
is to praise and thank God. Which he observes that they become a means in which we see God as the true creator creating the world. B- Ragged pain disarray- here he looks at life as not a straight line. Life is marked by disequilibrium, incoherence, and unrelieved asymmetry p, 51. C- New gift from God and also fresh intrusion that makes all things new. He asserts that from disorientation there is new orientation, the new life when none has been expected. He points out that new orientation is not a return to the old stable orientation. He cites Psalms 30 as a good example here. P, 120.
The author is aware that there can be doubt that Psalms are an important resource for spirituality and have been so for countless generations. He argues that his presentation of the psalms have assumed authentic spirituality. He points out that genuine communion with God is never removed from seasons, turns, and crises or life. The question of theodicy he says is never a narrow religious question. Further he points out that theodicy question cannot be reduced to or contained in a narrow question about God. He asserts threat theodicy operates in time of equilibrium as well as in time of crisis, p 170. The Psalms of disorientation occur and make sense when the consensus about theodicy has collapsed and there is crisis in the order of life. He asserts that at this point the speech is incredibly bold because the speaker has nowhere to address the speech except back to the same agent. The author points out that spirituality by itself is an inadequate basis for reading the Psalms. Like in the Psalms of new orientation, celebrate a new settlement of the issue of theodicy. The crisis is past and there is once again a stable situation for social life. He points out that the Psalms of new orientation speaks about the new state when life is whole and well ordered, when the system is just and when God is known to be righteous and just.
As he draws conclusion on his arguments the author points out that the Psalms are resources for spirituality. He says that the Psalms regularly insist upon equality, power, and freedom enough to live by. p 176. Thus looking at the theological dimension the author provide a clear link among focal comments of the Christian faith and seasons in our life of dying and being raised. He observed that if the Psalms can be understood with the knowing sensitivities, our own use of them will have more depth and significance in the practice of both Jews and Christian forms of biblical faith. The Psalms have the power they have for us because we know life to be that.
As author reviewer of “The Message of Psalms” by Brueggemann, the following observations were made. A- the author reached his audience with the message that he wanted to communicate in the pages of this book the main aim here was to lead his readers to see Psalms a book to be used in the Christian churches for worship as other books are used. He points out that the Psalms are as rich as other books we know in the bible. And his emphasis on the use of Psalms that are not commonly used by the Christian church, i.e. the Lament Psalms. This reviewer agrees with the author that Psalms has not been used the way they are supposed to be used. Observing that many a people feel that using the Lament Psalms many mean to express their doubt and question God. But the author feels that this is important for it strengthens people’s faith. B- that life is full in stages that he calls orientation. It is clear from him that Psalms are not only about the good that there is, but also the bad that life has to offer. This is without doubt for life have both ups and downs. And as the author argues in all these stages of life, God is the one to be relied upon.
However, the following questions would not escape the reviewers mind: Why does the author says what he says? And how well has the author reached his audience? First the reviewer feels that in the eyes of the author the Psalms are neglected piece of literature. He thus puts forth the importance of it so that his readers can start using the Psalm in the pulpit for example. Or say it in another, that although the Psalms have been used, this has been done selectively neglecting some that are very vital in the Christian life. Thus the emphasis to look at the Psalms and use them at all times, i. e disorientation. Secondly, this small book has great impact on those who read it. The reviewer, confesses that it has charged the opinion that he had about the Psalms saying that he find meaning to preach from them including the Lament Psalms. So it is the feeling of the reviewer that author has reached his targeted audience.
Recommendations:
This small book is worthy reading by those people who preach the word of God- for it exposes one on how to approach the situations of people as they come. It will help one to be able to make use of Psalms at all stages of life as they approach. It’s recommended to theological students and all preachers of the good news.
Walter Brueggemann is professor of Old Testament at the Columbia Theological Seminary, Decatur, Georgia. He has authored other books like Prophetic Imagination, Finally comes the Poet, Interpretation and Obedience, An Introduction to Old Testament, and Christian Imagination and The Psalms and the life of Faith.
In this book the author is brings to attention the need to study Psalms and pre-critical study. He assumes the great deposit of critical scholarship that is indispensable for study of the Psalms. The author is dependant on and do take seriously that fund of critical learning. He utilizes a scheme of Orientation, Disorientation and New orientation which he says he does not want them to be straitjacket. The Author tries to show the gain in this book by pointing out to the Psalms of Negativity, i. e. the complains of various kinds, the crisis for vengeance and profound penitence are fundamental to life of faith as one study the Psalms. He drives this point home by saying that the Psalms are profoundly subversive of the dominant culture, which want to deny and cover over the darkness we are called to enter. He argues the Psalms do not permit us to ignore and deny the darkness, personally or publicly, which he observes is where life begins.
Although many readers don’t see this, the author asserts that the Psalms are not only addressed to God. They are a voice of the Gospel, God’s good words addressed to God’s faithful people. In the Psalms literature the community of faith has heard and continues to hear the sovereign speech of God, who meets the community in its depths of need and in its heights of celebration. He observes that the Psalms draws our entire life under the rule of God where everything must be submitted. P 15. The author pursues a post critical reading of the Psalms and considers critical gains made by other scholars like Gunkel, Mowinckel, and Westermann. He bases his discussion on the three general themes mentioned earlier, Poems of orientation, poems of disorientation and poems of new orientation. The author having grouped Psalms in this way he deals with three areas namely, A- Joy Delight, goodness, coherence, etc. These he argues are Psalms that express a confident, serene settlement of faith issues. They are Psalms that describe how things are and indeed always are. P 25. He further says that the function of these Psalms
is to praise and thank God. Which he observes that they become a means in which we see God as the true creator creating the world. B- Ragged pain disarray- here he looks at life as not a straight line. Life is marked by disequilibrium, incoherence, and unrelieved asymmetry p, 51. C- New gift from God and also fresh intrusion that makes all things new. He asserts that from disorientation there is new orientation, the new life when none has been expected. He points out that new orientation is not a return to the old stable orientation. He cites Psalms 30 as a good example here. P, 120.
The author is aware that there can be doubt that Psalms are an important resource for spirituality and have been so for countless generations. He argues that his presentation of the psalms have assumed authentic spirituality. He points out that genuine communion with God is never removed from seasons, turns, and crises or life. The question of theodicy he says is never a narrow religious question. Further he points out that theodicy question cannot be reduced to or contained in a narrow question about God. He asserts threat theodicy operates in time of equilibrium as well as in time of crisis, p 170. The Psalms of disorientation occur and make sense when the consensus about theodicy has collapsed and there is crisis in the order of life. He asserts that at this point the speech is incredibly bold because the speaker has nowhere to address the speech except back to the same agent. The author points out that spirituality by itself is an inadequate basis for reading the Psalms. Like in the Psalms of new orientation, celebrate a new settlement of the issue of theodicy. The crisis is past and there is once again a stable situation for social life. He points out that the Psalms of new orientation speaks about the new state when life is whole and well ordered, when the system is just and when God is known to be righteous and just.
As he draws conclusion on his arguments the author points out that the Psalms are resources for spirituality. He says that the Psalms regularly insist upon equality, power, and freedom enough to live by. p 176. Thus looking at the theological dimension the author provide a clear link among focal comments of the Christian faith and seasons in our life of dying and being raised. He observed that if the Psalms can be understood with the knowing sensitivities, our own use of them will have more depth and significance in the practice of both Jews and Christian forms of biblical faith. The Psalms have the power they have for us because we know life to be that.
As author reviewer of “The Message of Psalms” by Brueggemann, the following observations were made. A- the author reached his audience with the message that he wanted to communicate in the pages of this book the main aim here was to lead his readers to see Psalms a book to be used in the Christian churches for worship as other books are used. He points out that the Psalms are as rich as other books we know in the bible. And his emphasis on the use of Psalms that are not commonly used by the Christian church, i.e. the Lament Psalms. This reviewer agrees with the author that Psalms has not been used the way they are supposed to be used. Observing that many a people feel that using the Lament Psalms many mean to express their doubt and question God. But the author feels that this is important for it strengthens people’s faith. B- that life is full in stages that he calls orientation. It is clear from him that Psalms are not only about the good that there is, but also the bad that life has to offer. This is without doubt for life have both ups and downs. And as the author argues in all these stages of life, God is the one to be relied upon.
However, the following questions would not escape the reviewers mind: Why does the author says what he says? And how well has the author reached his audience? First the reviewer feels that in the eyes of the author the Psalms are neglected piece of literature. He thus puts forth the importance of it so that his readers can start using the Psalm in the pulpit for example. Or say it in another, that although the Psalms have been used, this has been done selectively neglecting some that are very vital in the Christian life. Thus the emphasis to look at the Psalms and use them at all times, i. e disorientation. Secondly, this small book has great impact on those who read it. The reviewer, confesses that it has charged the opinion that he had about the Psalms saying that he find meaning to preach from them including the Lament Psalms. So it is the feeling of the reviewer that author has reached his targeted audience.
Recommendations:
This small book is worthy reading by those people who preach the word of God- for it exposes one on how to approach the situations of people as they come. It will help one to be able to make use of Psalms at all stages of life as they approach. It’s recommended to theological students and all preachers of the good news.
PART TWO - The first Disciples of Jesus - John 1:35-51
Series Title: Encountering Jesus, Strengthening our faith as we explore/ journey through the fourth Gospel.
Series Focus. A study of what it means to be Children of God. The One who lived, among us through Jesus.
Sermon Title: The first disciple of Jesus.
Sermon Text: John 1:35-51
Sermon Subject: How do we become true disciples of Jesus who calls us to himself?
Sermon objective: To create awareness among my congregation on the call to Christian Faith- discipleship
Introduction
In our first sermon in this series, we concluded by a question which ought to be our starting point in part two. How then should we be true disciple? The lesion in focus is important not only because it record the first beginnings of the faith of a particular disciple, but also because it introduces the interpretation of the words in the opening of the fourth gospel. “The Word became flesh and dwelt among us.”v14. as seen in the first sermon.
The calling of the first disciple is kind of uniform. I may want us to look at this section as a map to our Christian journey of inclusion.
Vv 35-37, John the Baptist saw Jesus and he pointed his own disciple to him. Here we see John the Baptist with two of his disciples who did not hesitate after being told of Jesus. To them this was a clear and sufficient indication that time has come for them to leave their master and follow the new found Master.
Vv 38-39, Jesus’ encounter with the first two Disciples. For the two disciples it was not easy to leave the one they know and follow the one they have been hearing of. Every call has its roughness and of course better side. To them Jesus asked what they wanted. It does not sound friendly or welcoming. Does it?
Vv 40-42, Simon was brought to Jesus. Most commentators have called this section evangelism by brother. It introduces to us one of the two disciples Andrew, who is identified as the brother to Peter. He found his own brother Simon and brought him to Christ,
Vv 43-44, Again Jesus call Phillip. By simple words “follow me” Phillip was made a disciple
Vv 45-51, Nathaniel brought to Jesus by Phillip. As Andrew did to Simon, Phillip found Nathaniel and points him to Jesus.
Explanation
The first unnamed disciples of John take him by his simple words as he pointed them to Jesus. They maynot have grasped the depth of the meaning of “lamb of God” But it is evident that they probably understood that John was pointing this Man (Jesus) out to them as the coming one of who he had spoken before. Reading this Verse alone it does not tell us that they had heard about him before this. All the same they were eager to know more about him
Jesus invited them to go with him. An invitation that they had scarcely dared to hope was extended to them- “Come and see”- v 39. The same invitation is to those who want to know him better.
In verse 40 Andrew is named as one of the two who followed Jesus after John pointed them to him. He brings his own Brother Simon to Jesus. How wonderful it is for family member to introduce the other to Christ. This is what I teamed as our map to introducing others to Christ. Andrew began his evangelism in Jerusalem. What many people refer to as at door step. What point would it make if he followed alone without involving his brother?
In the following verse, we notice Jesus taking the initiative to involve himself in calling of disciples. It seems that Jesus and his new disciples, namely Andrew, Simon and the other unnamed to this point who was John’s disciple are working as a team to bring others closer. See v 43 “the next day Jesus decided to go to Galilee. He found Phillip…..” And the number of disciple became four. Notice teamwork. See also the Method that all of them use to bring others in.
Phillip was not also to be left out in the campaign. He found Nathaniel and by his witness
brought him to Jesus. As many will doubt the truth as told to them, This is clear in John 1:11 “He came to that which was his own, but his own did not receive him.”It seemed incredible to Nathaniel that obscure Nazareth could be home of the promised one. notice the words Phillip used to convince him of Jesus. “come and see” v 46. Jesus used the same words to Andrew and the other disciple. They seem to be magical words. Jesus does not only know him by name, but also by character. He is a true Israel. Jesus knows his own by name. The proof of Jesus miraculous power overwhelms Nathaniel and he had to confess that Jesus his the son of God, king of Israel.
Nathaniel might have known Jesus even before he was brought to him by Phillip. He may have heard about him. look at the title he gives him King of Israel. He may have known him way back before but he had not confess him as such. This is very common of most Christians today. Many christians know who God is through Christ but they do not want to belief it and confess. Taking a step forward as Nathaniel is an important step towards christian maturity.
Illustration
A Methodist bishop once preached on a sermon Titled "Fishing on other people’s baskets.” The encounter of the disciple of John with Jesus seems as though Jesus is making disciples out of what other have made. The bishop concluded his sermon by saying there are many people who work very little waiting to harvest much.
This is but a poor illustration which shows how Jesus made is first disciples.
Application
Here we see John the Baptist point beyond himself. There was no jealousy in him. His aim is to bring men not to himself but to Jesus. How do we point others to Jesus? Are we doing it as John did or we keep what we know about Jesus to ourselves?
Here we have the symbol of divine initiative. Jesus turned and spoke to them. See v 38.
It is always God who takes the first step. When we begin to seek and search in vain, God comes to meet us far more that halfway.
ar
Christians should put ourselves in the shoes of Andrew. Most of us may not know who Andrew was, for he lived under the shadow of Peter his brother. William Barclay points out that Andrew was not one of the inner circles of disciples. Note that we know his brother Peter more who is in the forefront even to a point of going with Jesus to mount of transfiguration. Andrew never resented this for example. Andrew was quite content to stand back and let his brother have the lime light... To him matters of precedence and place of honor mattered nothing at all. Is this not a quality that each of as may desire to have? All that mattered to him was to be with Jesus and serve him. We should desire the same as his followers.
Finally I may want us look at Phillip and Nathaniel Phillip could not keep the good news to himself. He found his friend Nathaniel and told him. Note that Nathaniel was positioning himself for arguments, but Phillip simply said to him “Come and see.” This is wisdom. When we introduce people to Christ, most times they enter into arguments. Which most times do more harm than good? The only way to do it in a more Christly manner is to point them to Christ.
I know many Christians who have gone into arguments about their faith and believe, and they become more hurt in the process. Be a pointer to the truth. We are his disciples, ours is to follow as he leads.
Conclusion
I am thrilled by the response of these men who were called to follow Jesus. They seem to be humble men of prayer and search hungering for the truth as they see in the Messiah. Shouldn’t this be our desire too?
Their desire to follow as disciples leaving what they have to be with Jesus is amazing. Most of them as we have seen, have found what they have been looking for.
It could be well if every now and again we were to ask ourselves, what we are looking for. What are we looking for in life? What is the aim that we have as a Christian?
In the series, the story is a great one in the sense that it tells how Jesus looks at man. He looks and sees what man will become. See how he talks about peter. He saw him as one who would become the rock on which to build his church. About Nathaniel he said to him that he is a true Israelite on who there is no guile.
Jesus looks at men and sees the possibilities in them. “He says give your life to me and I will make you what you have it in you to be”
William Barclay- Commentary on the Gospel of John, Vol 1
Series Focus. A study of what it means to be Children of God. The One who lived, among us through Jesus.
Sermon Title: The first disciple of Jesus.
Sermon Text: John 1:35-51
Sermon Subject: How do we become true disciples of Jesus who calls us to himself?
Sermon objective: To create awareness among my congregation on the call to Christian Faith- discipleship
Introduction
In our first sermon in this series, we concluded by a question which ought to be our starting point in part two. How then should we be true disciple? The lesion in focus is important not only because it record the first beginnings of the faith of a particular disciple, but also because it introduces the interpretation of the words in the opening of the fourth gospel. “The Word became flesh and dwelt among us.”v14. as seen in the first sermon.
The calling of the first disciple is kind of uniform. I may want us to look at this section as a map to our Christian journey of inclusion.
Vv 35-37, John the Baptist saw Jesus and he pointed his own disciple to him. Here we see John the Baptist with two of his disciples who did not hesitate after being told of Jesus. To them this was a clear and sufficient indication that time has come for them to leave their master and follow the new found Master.
Vv 38-39, Jesus’ encounter with the first two Disciples. For the two disciples it was not easy to leave the one they know and follow the one they have been hearing of. Every call has its roughness and of course better side. To them Jesus asked what they wanted. It does not sound friendly or welcoming. Does it?
Vv 40-42, Simon was brought to Jesus. Most commentators have called this section evangelism by brother. It introduces to us one of the two disciples Andrew, who is identified as the brother to Peter. He found his own brother Simon and brought him to Christ,
Vv 43-44, Again Jesus call Phillip. By simple words “follow me” Phillip was made a disciple
Vv 45-51, Nathaniel brought to Jesus by Phillip. As Andrew did to Simon, Phillip found Nathaniel and points him to Jesus.
Explanation
The first unnamed disciples of John take him by his simple words as he pointed them to Jesus. They maynot have grasped the depth of the meaning of “lamb of God” But it is evident that they probably understood that John was pointing this Man (Jesus) out to them as the coming one of who he had spoken before. Reading this Verse alone it does not tell us that they had heard about him before this. All the same they were eager to know more about him
Jesus invited them to go with him. An invitation that they had scarcely dared to hope was extended to them- “Come and see”- v 39. The same invitation is to those who want to know him better.
In verse 40 Andrew is named as one of the two who followed Jesus after John pointed them to him. He brings his own Brother Simon to Jesus. How wonderful it is for family member to introduce the other to Christ. This is what I teamed as our map to introducing others to Christ. Andrew began his evangelism in Jerusalem. What many people refer to as at door step. What point would it make if he followed alone without involving his brother?
In the following verse, we notice Jesus taking the initiative to involve himself in calling of disciples. It seems that Jesus and his new disciples, namely Andrew, Simon and the other unnamed to this point who was John’s disciple are working as a team to bring others closer. See v 43 “the next day Jesus decided to go to Galilee. He found Phillip…..” And the number of disciple became four. Notice teamwork. See also the Method that all of them use to bring others in.
Phillip was not also to be left out in the campaign. He found Nathaniel and by his witness
brought him to Jesus. As many will doubt the truth as told to them, This is clear in John 1:11 “He came to that which was his own, but his own did not receive him.”It seemed incredible to Nathaniel that obscure Nazareth could be home of the promised one. notice the words Phillip used to convince him of Jesus. “come and see” v 46. Jesus used the same words to Andrew and the other disciple. They seem to be magical words. Jesus does not only know him by name, but also by character. He is a true Israel. Jesus knows his own by name. The proof of Jesus miraculous power overwhelms Nathaniel and he had to confess that Jesus his the son of God, king of Israel.
Nathaniel might have known Jesus even before he was brought to him by Phillip. He may have heard about him. look at the title he gives him King of Israel. He may have known him way back before but he had not confess him as such. This is very common of most Christians today. Many christians know who God is through Christ but they do not want to belief it and confess. Taking a step forward as Nathaniel is an important step towards christian maturity.
Illustration
A Methodist bishop once preached on a sermon Titled "Fishing on other people’s baskets.” The encounter of the disciple of John with Jesus seems as though Jesus is making disciples out of what other have made. The bishop concluded his sermon by saying there are many people who work very little waiting to harvest much.
This is but a poor illustration which shows how Jesus made is first disciples.
Application
Here we see John the Baptist point beyond himself. There was no jealousy in him. His aim is to bring men not to himself but to Jesus. How do we point others to Jesus? Are we doing it as John did or we keep what we know about Jesus to ourselves?
Here we have the symbol of divine initiative. Jesus turned and spoke to them. See v 38.
It is always God who takes the first step. When we begin to seek and search in vain, God comes to meet us far more that halfway.
ar
Christians should put ourselves in the shoes of Andrew. Most of us may not know who Andrew was, for he lived under the shadow of Peter his brother. William Barclay points out that Andrew was not one of the inner circles of disciples. Note that we know his brother Peter more who is in the forefront even to a point of going with Jesus to mount of transfiguration. Andrew never resented this for example. Andrew was quite content to stand back and let his brother have the lime light... To him matters of precedence and place of honor mattered nothing at all. Is this not a quality that each of as may desire to have? All that mattered to him was to be with Jesus and serve him. We should desire the same as his followers.
Finally I may want us look at Phillip and Nathaniel Phillip could not keep the good news to himself. He found his friend Nathaniel and told him. Note that Nathaniel was positioning himself for arguments, but Phillip simply said to him “Come and see.” This is wisdom. When we introduce people to Christ, most times they enter into arguments. Which most times do more harm than good? The only way to do it in a more Christly manner is to point them to Christ.
I know many Christians who have gone into arguments about their faith and believe, and they become more hurt in the process. Be a pointer to the truth. We are his disciples, ours is to follow as he leads.
Conclusion
I am thrilled by the response of these men who were called to follow Jesus. They seem to be humble men of prayer and search hungering for the truth as they see in the Messiah. Shouldn’t this be our desire too?
Their desire to follow as disciples leaving what they have to be with Jesus is amazing. Most of them as we have seen, have found what they have been looking for.
It could be well if every now and again we were to ask ourselves, what we are looking for. What are we looking for in life? What is the aim that we have as a Christian?
In the series, the story is a great one in the sense that it tells how Jesus looks at man. He looks and sees what man will become. See how he talks about peter. He saw him as one who would become the rock on which to build his church. About Nathaniel he said to him that he is a true Israelite on who there is no guile.
Jesus looks at men and sees the possibilities in them. “He says give your life to me and I will make you what you have it in you to be”
William Barclay- Commentary on the Gospel of John, Vol 1
Bonehoeffer -Documentary Critique
The author would want to point out that according to Bonehoeffer, Nazism was evil which he thought was a monster and wanted to fight it. He was doing this through faith in God, even though there were dark moments ahead of what he and his group were doing. But one other thing to note here is that he was theologically informed and very “Smart” in doing his work.
In the year 1914 the German Church was at war and they believed that God was on their side a war that was later lost. It was at this time that Bonehoeffer wrote that “when death comes at the door of every house.” He hungered to become a theologian. This helped his leadership in the church. He preached against war and condemned the killing of humans regardless of their faith. In the documentary it is clear that his experience with the church as young man was not very positive.
While at the University, he wanted to study abut human pretenses, which he did, and graduated with a doctorate degree at the age of 21years. In his thesis he wrote that “the church is a community of Saints” He further asserts that the church was a way to create community. In American where he studied at Union University, He came across many people who influenced his fight for what he thought was right. One of the great influences that were remarkable was his visit to a black church in America. He met people who where involved with the struggle to freedom, and they played a major role on in is future life. It is here that he proclaimed that, “I have heard the Gospel preached.” He was humbled by his experience in America.
Other influences
While a student in America he was able to understand that Jesus intended people to live a good life. He learnt a lot from Jesus’ Sermon on the Mount.
On his return to German the situation had worsened, for Hitler was appointed the head who was “Called by God” and he was recognized by the church as the sole appointed leader. The church filled and Bonehoeffer opposed this pointing out that God alone is the head of German. Hitler became the Chancellor in German claiming that he has been called to save German. Since the church was blinded to this, there was struggle to restore the true church which was being mislead my Hitler. At this time of confusion Bonehoeffer was teaching at the University of Berlin where he taught his students that Salvation is not in Hitler but in God.
In the mid 1933 new laws were instituted that Jews should not hold public office, and there was boycott to the Jews community. This affected him directly. Bonehoeffer asked Christians to stand by Jews and argued that the church should create a friendly environment with all the people. Since the church was blinded support Hitler, the Catholic Church the biggest denomination in German at that time, signed a concordat to support Hitler. This was a big victory for him
Observation
The author sees Bonehoeffer going places at the time he should stay back to his people and help with ideals. He moved to England while situation was tense in his home/Country.
The confessing church refused to obey the Nazified believes. Therefore, on his return he started calling for peace which he said was the higher calling from God. He called the confessing church to resist war. He believed that “Whenever Christ calls his call leads to death”
In his early struggle for peace he also became a leader of Findenwalde Seminary where he set out to create a family committed to study the word of God. He introduced music as part of communicating the art he had learnt while in the US. The Seminary was considered illegal and graduates were not supported in any way by the state. It was closed later on. While at the Seminary he wrote his book Discipleship.
When ant Jewish plot broke in 1938 property was destroyed, and Bonehoeffer condemned the act saying that it is an attack on the God of the Old and the New Testament. At this time most of his family members were involved in Political conflict among other people. Thousands of Pastors were in Prisons.
Criticism
In September 1939 he was to join in the plan to assassinate Hitler. He moved again to America at the beginning of war. Although he was against the killing of the Jews by Hitler he was plotting to kill Hitler. He became an inspiration moral guide for the German. On several occasion he went out of German to gather information on intelligence. He became a conspirator. At this time he believed that the old rules of ethics had charged. He was in the same time writing his book “Ethics” Ha haa…
His plans to kill Hitler filled. He was arrested and imprisoned in Berlin. In 1945 Berlin was in total ruins and the war was lost, with Bonehoeffer being sentenced to death with others that worked with him.
In the year 1914 the German Church was at war and they believed that God was on their side a war that was later lost. It was at this time that Bonehoeffer wrote that “when death comes at the door of every house.” He hungered to become a theologian. This helped his leadership in the church. He preached against war and condemned the killing of humans regardless of their faith. In the documentary it is clear that his experience with the church as young man was not very positive.
While at the University, he wanted to study abut human pretenses, which he did, and graduated with a doctorate degree at the age of 21years. In his thesis he wrote that “the church is a community of Saints” He further asserts that the church was a way to create community. In American where he studied at Union University, He came across many people who influenced his fight for what he thought was right. One of the great influences that were remarkable was his visit to a black church in America. He met people who where involved with the struggle to freedom, and they played a major role on in is future life. It is here that he proclaimed that, “I have heard the Gospel preached.” He was humbled by his experience in America.
Other influences
While a student in America he was able to understand that Jesus intended people to live a good life. He learnt a lot from Jesus’ Sermon on the Mount.
On his return to German the situation had worsened, for Hitler was appointed the head who was “Called by God” and he was recognized by the church as the sole appointed leader. The church filled and Bonehoeffer opposed this pointing out that God alone is the head of German. Hitler became the Chancellor in German claiming that he has been called to save German. Since the church was blinded to this, there was struggle to restore the true church which was being mislead my Hitler. At this time of confusion Bonehoeffer was teaching at the University of Berlin where he taught his students that Salvation is not in Hitler but in God.
In the mid 1933 new laws were instituted that Jews should not hold public office, and there was boycott to the Jews community. This affected him directly. Bonehoeffer asked Christians to stand by Jews and argued that the church should create a friendly environment with all the people. Since the church was blinded support Hitler, the Catholic Church the biggest denomination in German at that time, signed a concordat to support Hitler. This was a big victory for him
Observation
The author sees Bonehoeffer going places at the time he should stay back to his people and help with ideals. He moved to England while situation was tense in his home/Country.
The confessing church refused to obey the Nazified believes. Therefore, on his return he started calling for peace which he said was the higher calling from God. He called the confessing church to resist war. He believed that “Whenever Christ calls his call leads to death”
In his early struggle for peace he also became a leader of Findenwalde Seminary where he set out to create a family committed to study the word of God. He introduced music as part of communicating the art he had learnt while in the US. The Seminary was considered illegal and graduates were not supported in any way by the state. It was closed later on. While at the Seminary he wrote his book Discipleship.
When ant Jewish plot broke in 1938 property was destroyed, and Bonehoeffer condemned the act saying that it is an attack on the God of the Old and the New Testament. At this time most of his family members were involved in Political conflict among other people. Thousands of Pastors were in Prisons.
Criticism
In September 1939 he was to join in the plan to assassinate Hitler. He moved again to America at the beginning of war. Although he was against the killing of the Jews by Hitler he was plotting to kill Hitler. He became an inspiration moral guide for the German. On several occasion he went out of German to gather information on intelligence. He became a conspirator. At this time he believed that the old rules of ethics had charged. He was in the same time writing his book “Ethics” Ha haa…
His plans to kill Hitler filled. He was arrested and imprisoned in Berlin. In 1945 Berlin was in total ruins and the war was lost, with Bonehoeffer being sentenced to death with others that worked with him.
Preaching the Psalms - Book Review
J. Clinton McCann JR, James C. Howell. Preaching the Psalms. Nashville: Abingdon
press, 2001.
Clinton is an ordained minister of the Presbyterian Church (USA). He has also served as a co- pastor of three churches in North Carolina from 1978 to 1987. He attended Davidson College, AB., 1973, Union Theological Seminary in Virginia, D. Min., 1977, Union Theological Seminary Virginia, Th. M, 1978, Duke University, Ph. D., 1985.He is professor of Old Testament at Eden Theological Seminary in St. Louis, Missouri. He is also the author of, A Theological Introduction to the book Psalms, The Shape and Shaping of the Psalter (1993); The Psalms a Torah (1993); Facing the Music: Faith and Meaning in Popular Songs (1999); The Psalms commentary in the New Interpreters Bible (Vol.IV; 1996); The Annotations of Psalms in the access Bible, The learning Bible, and The Westminster Discipleship Study Bible. His most resent book I Judge (2002) in the Interpretation commentary series. Recently Clinton has been involved in developing a course that approaches biblical material through reading and discussion of novels and short stories.
James C. Howell is Senior Pastor of Davidson United Methodist Church in Davidson, North Carolina.
This book is about preaching from the Psalms. As indicated in the forward of this book,the Psalms are often neglected in preparing for the central act of worship which is preaching. The authors indicate that if we do not attend to the Psalms in our proclamation of the word than the church is impoverished. (P 15). The authors asserts that a number of people feel that the Psalms are for singing, and not preaching. To clarify this point they observe that seminarians are not given much encouragement to preach the Psalms. They give an example of how Psalms has been preached to great effects throughout history. To illustrate how Psalms has been used over the years, the authors give an example of Bonheffer and Niemoller who preached from the Psalms in the twentieth century. They mention other People like Martin Luther King Jr. who have looked at Psalms as a rich resource for preaching. It is clear from the authors of this book that the early church fathers too used the book of Psalms citing that it contains the entire bible in nuce, they were pointing to Augustine and Jerome when they observed that Augustine expositions of the Psalms are marvels of the theology and pastoral care (p 25). They call the Psalms the manner of the church. They assert that the Psalms like any other book of the bible are part of our Canon of the scripture.
The authors point out that the church has never bracketed the Psalms off in a separate category, as if the book were somehow not as inspired. If the Psalms were not part of the revealed word of God, than it would not have been included in the Holy bible. They assert that they hold to an incarnation view of the Scripture, and just as God can be known and extolled through shimmering words of praise, so also God is known precisely in the dungeons of despair and agony (p 34) as expressed in most Psalms. They point out that the Psalms not only propose and constitute a world; they intend also to unmake, deconstruct and unmask other worlds which seduce and endanger.The authors take a step further to show how to explore the Psalms by creating two topics, i.e. preaching the Psalms- How? And Preaching the Psalms -What? The main aim that they point out in preaching the Psalms HOW?, is for the preacher or the reader to look at the images /metaphors, or figures which the authors argue appeal to imagination. They assert that every sermon must be attentive to these world pictures. If the preacher is tone-deaf or color blind to world pictures, the sermon will plod about, flat-footed, and fail to draw the listener into the heart and spirituality of the Psalmist.(p 51).God is apprehended, not finally through scientific, rational, controllable categories, but by of the imagination.The authors assert that the fantastic images in the Psalms are not merely vehicles to say better what we already know and feel. An image they say may instead evoke some inner plight that had not previously been noticed; the image than works like an archeologist, poking, digging about, and brushing away layers of dirt accumulated over time until well look, a broken pot( p 55). The authors argue that each image explodes in recognition, dismantling the way we had previously imagined the world to be, surprising us, evoking much that is deep, burrowing out passageway to a new world. For the Psalter’s images are pregnant with hope (p 63).
On the WHAT question, the authors deal with how the preacher weave a sermon on the subject in a way that answers the American pursuit, but in a theological manner. In this case the authors assert that Pursuit here means independence = autonomy that we have not time for, no much interest in, others. No time for God. No time for each other (p93) which they assert lead to ruin and the American dream becoming a nightmare. The authors argue that in control of once state, there a particular heresy in American Christianity, the perpetuation of illusion that we are in charge. They point out that it helps to resign as a controller of once fate, and to translate that message into its biblical- theological version. God’s real world is constituted by God and People who accept the invitation to reign as controllers of their fate. And they point out that God’s real world is sung in Psalms a world where happiness is pursued by constant orientation to God rather than self, where people are attentive to God’s instruction and find refuge or security in
him.
On a critical look, this book seemingly does not contain what it seems to have as one read its title. The authors call it “preaching the Psalms” While a reader may be looking at guidelines on how to preach from Psalms this can not be found in this book. In the forward it is named as a "comprehensive guide to how, and why to preach from the book of Psalms.” Although there seems to be some samples from Psalms preaching one is not able to get them easily. It is the feeling of this reviewer that the authors would have come up with a more detailed and specific way of Psalms preaching in order to keep the book’s title. Also the Authors have two chapters in this book on: 1. preaching from Psalms How? 2. Preaching from Psalms What? These two does not tell how one should do it. It is not a straight forward. How and What to preach form Psalms. It is the feeling of this review author that they should have been more open or intentional in directing the readers on how to preach from Psalms.
However, there are good examples of people who have preached from Psalms with illustration why it is important to preach from it today. And as the authors illustrate the Psalms are rich and are manner for the church. By this the authors point out that the Psalms minister and satisfy every man in all emergencies and situations something that this reviewer agrees with. It is a worthy reading book to be able to use the Psalms as inspired scripture that lead people to know and build there relationship with God. Somehow the author of this review feels that the two authors of this book have made there point in this small book. It is highly recommended that anyone who is a preacher should read this book.
press, 2001.
Clinton is an ordained minister of the Presbyterian Church (USA). He has also served as a co- pastor of three churches in North Carolina from 1978 to 1987. He attended Davidson College, AB., 1973, Union Theological Seminary in Virginia, D. Min., 1977, Union Theological Seminary Virginia, Th. M, 1978, Duke University, Ph. D., 1985.He is professor of Old Testament at Eden Theological Seminary in St. Louis, Missouri. He is also the author of, A Theological Introduction to the book Psalms, The Shape and Shaping of the Psalter (1993); The Psalms a Torah (1993); Facing the Music: Faith and Meaning in Popular Songs (1999); The Psalms commentary in the New Interpreters Bible (Vol.IV; 1996); The Annotations of Psalms in the access Bible, The learning Bible, and The Westminster Discipleship Study Bible. His most resent book I Judge (2002) in the Interpretation commentary series. Recently Clinton has been involved in developing a course that approaches biblical material through reading and discussion of novels and short stories.
James C. Howell is Senior Pastor of Davidson United Methodist Church in Davidson, North Carolina.
This book is about preaching from the Psalms. As indicated in the forward of this book,the Psalms are often neglected in preparing for the central act of worship which is preaching. The authors indicate that if we do not attend to the Psalms in our proclamation of the word than the church is impoverished. (P 15). The authors asserts that a number of people feel that the Psalms are for singing, and not preaching. To clarify this point they observe that seminarians are not given much encouragement to preach the Psalms. They give an example of how Psalms has been preached to great effects throughout history. To illustrate how Psalms has been used over the years, the authors give an example of Bonheffer and Niemoller who preached from the Psalms in the twentieth century. They mention other People like Martin Luther King Jr. who have looked at Psalms as a rich resource for preaching. It is clear from the authors of this book that the early church fathers too used the book of Psalms citing that it contains the entire bible in nuce, they were pointing to Augustine and Jerome when they observed that Augustine expositions of the Psalms are marvels of the theology and pastoral care (p 25). They call the Psalms the manner of the church. They assert that the Psalms like any other book of the bible are part of our Canon of the scripture.
The authors point out that the church has never bracketed the Psalms off in a separate category, as if the book were somehow not as inspired. If the Psalms were not part of the revealed word of God, than it would not have been included in the Holy bible. They assert that they hold to an incarnation view of the Scripture, and just as God can be known and extolled through shimmering words of praise, so also God is known precisely in the dungeons of despair and agony (p 34) as expressed in most Psalms. They point out that the Psalms not only propose and constitute a world; they intend also to unmake, deconstruct and unmask other worlds which seduce and endanger.The authors take a step further to show how to explore the Psalms by creating two topics, i.e. preaching the Psalms- How? And Preaching the Psalms -What? The main aim that they point out in preaching the Psalms HOW?, is for the preacher or the reader to look at the images /metaphors, or figures which the authors argue appeal to imagination. They assert that every sermon must be attentive to these world pictures. If the preacher is tone-deaf or color blind to world pictures, the sermon will plod about, flat-footed, and fail to draw the listener into the heart and spirituality of the Psalmist.(p 51).God is apprehended, not finally through scientific, rational, controllable categories, but by of the imagination.The authors assert that the fantastic images in the Psalms are not merely vehicles to say better what we already know and feel. An image they say may instead evoke some inner plight that had not previously been noticed; the image than works like an archeologist, poking, digging about, and brushing away layers of dirt accumulated over time until well look, a broken pot( p 55). The authors argue that each image explodes in recognition, dismantling the way we had previously imagined the world to be, surprising us, evoking much that is deep, burrowing out passageway to a new world. For the Psalter’s images are pregnant with hope (p 63).
On the WHAT question, the authors deal with how the preacher weave a sermon on the subject in a way that answers the American pursuit, but in a theological manner. In this case the authors assert that Pursuit here means independence = autonomy that we have not time for, no much interest in, others. No time for God. No time for each other (p93) which they assert lead to ruin and the American dream becoming a nightmare. The authors argue that in control of once state, there a particular heresy in American Christianity, the perpetuation of illusion that we are in charge. They point out that it helps to resign as a controller of once fate, and to translate that message into its biblical- theological version. God’s real world is constituted by God and People who accept the invitation to reign as controllers of their fate. And they point out that God’s real world is sung in Psalms a world where happiness is pursued by constant orientation to God rather than self, where people are attentive to God’s instruction and find refuge or security in
him.
On a critical look, this book seemingly does not contain what it seems to have as one read its title. The authors call it “preaching the Psalms” While a reader may be looking at guidelines on how to preach from Psalms this can not be found in this book. In the forward it is named as a "comprehensive guide to how, and why to preach from the book of Psalms.” Although there seems to be some samples from Psalms preaching one is not able to get them easily. It is the feeling of this reviewer that the authors would have come up with a more detailed and specific way of Psalms preaching in order to keep the book’s title. Also the Authors have two chapters in this book on: 1. preaching from Psalms How? 2. Preaching from Psalms What? These two does not tell how one should do it. It is not a straight forward. How and What to preach form Psalms. It is the feeling of this review author that they should have been more open or intentional in directing the readers on how to preach from Psalms.
However, there are good examples of people who have preached from Psalms with illustration why it is important to preach from it today. And as the authors illustrate the Psalms are rich and are manner for the church. By this the authors point out that the Psalms minister and satisfy every man in all emergencies and situations something that this reviewer agrees with. It is a worthy reading book to be able to use the Psalms as inspired scripture that lead people to know and build there relationship with God. Somehow the author of this review feels that the two authors of this book have made there point in this small book. It is highly recommended that anyone who is a preacher should read this book.
Encounter in the theology of Karl Barth and Emil Brunner
The basic thesis that the author of this paper holds is that Barth rejected the natural theology based on the foundation of theology methodology, but persevered the value of general revelation. Christocentric revelation is emphasized in Barth’s theology. His theology left this author with the impression that he rejected all the natural theology. However he uses music to point to God. It seems that there is conflict between his thoughts. Therefore it is very vital to understand his thought of natural theology in order to understand the conflict. Moreover it helps readers to have a deeper methodology of theology. The author of this paper would like to make observation that the meaning of natural theology was quite close to general revelation,” mediation through natural, conscience, providential, ordering of history and tradition for a universal witness to God’s existence and character. The difference is that the former one is a theological method while the later one is a witness. However the usage of the terms is sometimes mixed. The term “natural theology” is sometimes signifies the ‘general revelation’. (Studies of debate between Barth and Brunner, No year or page) Such ambiguous usage of the terms is found in the debate between Barth and Brunner on natural theology.
Barth’s objected to Email Brunner objection and raised counter thesis, which later Barth rejected with a ‘NO!’ to Brunner’s challenge. Therefore the main ideas of these arguments are raised in this paper, and the focus on the underlying theological issue is the concern of the author.
Identifying Issue
Although both of them seem to be angry with each other, one would admire the way they refer to each other as “good friend” “ally” “appreciate him” “nothing against” “Sincerely respected” “extraordinary abilities” “walk together” However one can see bitter sides of both. Brunner asserts that he is not pleased with what Barth wrote about him. The positive side of this is where he says that he pockets it for he has other good things from Barth. Though he points out that he is doing this unwillingly. This encourages every theologian who read this so called Treatise. On the other hand Barth says that Brunner has crossed his path as an opponent of danger, and he feels challenged. When one readers this treatise, one can feel the pain of the two as they try to save their image of what they have said or written. Both seem to have great influence which is a fact i.e. “within a space of few years he completely changed the Protestant theological situation” and. “That I have heard the applause with which all who are of a like mind have greeted his essay.” Claims Barth.
As said earlier, is a collection of arguments of the 20th century which are well published. We see both theologians arguing and disagreeing over the point of contact for the gospel in the consciousness and natural man. Brunner’s argument is that the task of that generation lays on the efforts to find a way back to legitimate natural theology.
Barth makes a strong response and points out that there is no way to knowledge of God by way of human reason. Both Brunner and Barth had a strong Christocentric theology that there is no true knowledge of God, apart from through Jesus Christ. The Point of departure for these two theologians was the term “Natural theology”, Justification by faith, revelation and reason, Nature and Grace. The Book ‘natural theology’ points out that Brunner accuses Barth of his false conclusion of what he believed and what he has presented. Brunner actually calls Barth’s observation as heretical which he claims is the real danger to the church. (20 – 21). On the other hand Barth accuses Brunner of marking decision which is taking part in false movement of thought by which the church today is threatened.
In Brunner’s theology, there is grace in human’s nature and God’s creation. But in Barth theology, the concept of grace and nature were understood in two extremes that could not be placed together. Man was reconciled with God through Christ in grace only. In man’s nature one had done nothing that might be considered as synergism in grace. Barth seemingly followed the tradition reformed about understanding of grace. The risk of natural theology as the means of knowing God was that it included many pre- knowledge of God. Therefore, theologians might consider such knowledge adequate and does not expect revelation of God in grace. Thus it seems that natural theology rejected grace.
Brunner points out that Barth’s view as unbiblical, Thomastic and Catholic which he argues is against Reformation. In his effort to counter this he issued a counter theses which had scriptural proof, relation between dogma and reformation to Thomism and Neo Protestantism and finally the interest of theology and the church in rejection of the conclusions which Barth draws from his correct fundamental position. In response Barth points out that Brunner has already sent an alarm signal, and says that there was danger in Brunner’s essay about Nature and Grace. In his response Barth says that Brunner has proved that all that he seemed to have learnt has enabled him to return to the impetus of theology of compromise which has threatened the church. On the same breath Barth answers Brunner with a “No” for he believes that attempt to assert general theology has to be rejected. Barth made it clear to Brunner that there is no grace of creation and preservation.
In these arguments, Brunner does not blame Barth for neglecting and discrediting natural theology. He sees it as Barth’s special mission to serve at this point as a counter weight to dangerous aberrations. He (Brunner) asserts that a false natural theology did great damage to the Protestantism which threatens the church to a point of death. Page 59.1 Barth on the other hand points out that for Brunner to talk about natural theology he was starting a real theological problem, which he(Barth) says that it is a problem put to us by the truth presented in the scripture, creeds and confessions, that man is himself unable to fine access to the revelation of God.
Brunner and Barth put forward their points where they agree with one an other. i.e. Brunner agrees with Barth teaching of the original Image of God in Man which has been destroyed. Both seem to agree that the law of God is somehow also knowledge of God Pg 25. It is noticeable that a Barth point to Brunner that there is a difference in them in that they are faced with the question of what has to be done and how it has to be done.
However they disagree on other issues as discussed above, but they seem to do this with a lot of convincing efforts. See Barth’s rejection of Brunner’s theses judging it from the history of Dogma. When Brunner discussed “the other task of Theology” Barth points out that he knew that they were not in the same wave length = not one.
Barth made it clear that Christians believe is what must be confirmed as the content as object of faith and what has to be preached. He asserts that Faith is Trust which is God’s gift. In God alone is there faithfulness and faith is the trust to hold unto God. He further says that faith is concerned with a decision once and for all. Faith is not an opinion replaceable by another opinion. Faith is concern with God. Christian faith is an illumination of the reason in which man free to live in the truth of Jesus Christ. The creed of Christian faith rest upon knowledge. Knowledge of God takes place where there is actual experience that God speaks, that he also represents Himself to man. Christian knowledge means living in truth of Jesus Christ. In faith as confession -Christian faith is an event in the mystery between God and man. In other words it is man’s answer to historical existence and nature and action of God. Faith has to do with God. Faith is obedience, not just a passive accommodation of oneself. Therefore, if faith is real it must encroach upon one’s life. God is the Object of faith. He who is called God is not to be regarded as a continuation and enrichment of the concepts and ideas which constitute religious thought. God is not a particular instance within a class. God is in distinctive from all gods. God according to the scriptures live acts lives make himself know to us in the works of his love, resolved on and consummated in Jesus Christ. God is the Highest.
Karl Barth argues that the One God, God in the highest, the Only God is the Father, he is also the Son and he is the Holy Spirit. Three times the One and the Same, threefold, but above all the triune, he, the Father, the Son, and the Holy Spirit in himself and in the
highest and in his revelation. God is Almighty, which means that he is might. He is almightiness. (46 – 47) He is the creator, he creates sustains and he rules as the theater of His Glory. All things were brought to being through him, see “Let here be…” Genesis 1:1-24. About Heaven and earth Barth says that God is the creature on the boundary between heavens and earth. The boundary of our conceiving is not the boundary that separates us from God, but sorely that boundary which according to Barth the creed calls boundary between heaven and earth. About Jesus Christ the Barth points out that he is the way the truth and the life of men. God is the Alpha and the omega. The name Jesus and the Title Christ express the election, the person, and the work of the Man in whom the prophetic, priestly and kingly mission of the nation of Israel is revealed and set forth.
God’s revelation in the man Christ Jesus is compelling and excusive and God’s work in him is helpful and adequate for he himself is living through Himself (God living through Jesus) = the pronunciation of the truth Deity of Jesus. Therefore his existence is the virtual of his divinity who is our Lord and savior. He is the decision of God’s purpose and what God’s goal is not just for him but for every man
The Barth makes a theological statement by observing that in resurrection Jesus is once for all exalted and appointed to discover with God his right against all his foes. And so the end of his work is also the beginning of the end time that is of the time in which the church has proclaimed to the entire world the gracious omnipotence and the omnipotent grace of God. His grace and kingdom as the measure by which the whole humanity and every single human existence is measured. And the creed comes to an end by affirming believe in the Holy Ghost. The he points this to hope for the best of all, and this hope is a gift of God. As observed earlier in this summary this book is worthy reading for it makes one understand the purpose of the creed.
On several occasions the Barth refers to what the philosophers have defined God, meaning that he has a different definition of who God is. Where he is referring to God as the nature of different being. This is a philosophical idea. However he argues that the bible is not a philosophical book, and theologians would agree with him. Barth talks about God having almightiness, he further says that he himself is everything and he has the possibility. Philosophers describe God as the Supreme Being. He is describing the same but using different words; however he is quick to point out that theologians can not look at the bible as a theological book. The general explanation that the Barth gives in terms of what Christian believes is something admirable. He makes it simple for his opponents to understand and grasp what it means to be a man/ woman of faith.
Summary
It is unfortunate that those that were involved in the crossfire of theological argument were affected in one way or another. But theologians should be aware that these kinds of discussions are not removed in today’s church. Both Barth and Brunner had background
that informed them thus the result of what we have in the Natural Theology Book. Each and every person has a background that informs ones believe.
Finally, it is clear from Barth’s argument that he did not have any room for the natural theology in his framework of theology. For his reserving any room means allowing to be threatened by revelation of God in grace.
But this author would like to point out that it is easy for people to mis- interpret Barth on account that he rejected both natural revelation and general revelation. On the other hand Brunner objected that Barth’s exclusive emphasis upon Christ and the world denied the reality of God’s “general revelation” of himself in creation and especially human creatures, his image- bearers, something attested in scriptures.
Barth’s objected to Email Brunner objection and raised counter thesis, which later Barth rejected with a ‘NO!’ to Brunner’s challenge. Therefore the main ideas of these arguments are raised in this paper, and the focus on the underlying theological issue is the concern of the author.
Identifying Issue
Although both of them seem to be angry with each other, one would admire the way they refer to each other as “good friend” “ally” “appreciate him” “nothing against” “Sincerely respected” “extraordinary abilities” “walk together” However one can see bitter sides of both. Brunner asserts that he is not pleased with what Barth wrote about him. The positive side of this is where he says that he pockets it for he has other good things from Barth. Though he points out that he is doing this unwillingly. This encourages every theologian who read this so called Treatise. On the other hand Barth says that Brunner has crossed his path as an opponent of danger, and he feels challenged. When one readers this treatise, one can feel the pain of the two as they try to save their image of what they have said or written. Both seem to have great influence which is a fact i.e. “within a space of few years he completely changed the Protestant theological situation” and. “That I have heard the applause with which all who are of a like mind have greeted his essay.” Claims Barth.
As said earlier, is a collection of arguments of the 20th century which are well published. We see both theologians arguing and disagreeing over the point of contact for the gospel in the consciousness and natural man. Brunner’s argument is that the task of that generation lays on the efforts to find a way back to legitimate natural theology.
Barth makes a strong response and points out that there is no way to knowledge of God by way of human reason. Both Brunner and Barth had a strong Christocentric theology that there is no true knowledge of God, apart from through Jesus Christ. The Point of departure for these two theologians was the term “Natural theology”, Justification by faith, revelation and reason, Nature and Grace. The Book ‘natural theology’ points out that Brunner accuses Barth of his false conclusion of what he believed and what he has presented. Brunner actually calls Barth’s observation as heretical which he claims is the real danger to the church. (20 – 21). On the other hand Barth accuses Brunner of marking decision which is taking part in false movement of thought by which the church today is threatened.
In Brunner’s theology, there is grace in human’s nature and God’s creation. But in Barth theology, the concept of grace and nature were understood in two extremes that could not be placed together. Man was reconciled with God through Christ in grace only. In man’s nature one had done nothing that might be considered as synergism in grace. Barth seemingly followed the tradition reformed about understanding of grace. The risk of natural theology as the means of knowing God was that it included many pre- knowledge of God. Therefore, theologians might consider such knowledge adequate and does not expect revelation of God in grace. Thus it seems that natural theology rejected grace.
Brunner points out that Barth’s view as unbiblical, Thomastic and Catholic which he argues is against Reformation. In his effort to counter this he issued a counter theses which had scriptural proof, relation between dogma and reformation to Thomism and Neo Protestantism and finally the interest of theology and the church in rejection of the conclusions which Barth draws from his correct fundamental position. In response Barth points out that Brunner has already sent an alarm signal, and says that there was danger in Brunner’s essay about Nature and Grace. In his response Barth says that Brunner has proved that all that he seemed to have learnt has enabled him to return to the impetus of theology of compromise which has threatened the church. On the same breath Barth answers Brunner with a “No” for he believes that attempt to assert general theology has to be rejected. Barth made it clear to Brunner that there is no grace of creation and preservation.
In these arguments, Brunner does not blame Barth for neglecting and discrediting natural theology. He sees it as Barth’s special mission to serve at this point as a counter weight to dangerous aberrations. He (Brunner) asserts that a false natural theology did great damage to the Protestantism which threatens the church to a point of death. Page 59.1 Barth on the other hand points out that for Brunner to talk about natural theology he was starting a real theological problem, which he(Barth) says that it is a problem put to us by the truth presented in the scripture, creeds and confessions, that man is himself unable to fine access to the revelation of God.
Brunner and Barth put forward their points where they agree with one an other. i.e. Brunner agrees with Barth teaching of the original Image of God in Man which has been destroyed. Both seem to agree that the law of God is somehow also knowledge of God Pg 25. It is noticeable that a Barth point to Brunner that there is a difference in them in that they are faced with the question of what has to be done and how it has to be done.
However they disagree on other issues as discussed above, but they seem to do this with a lot of convincing efforts. See Barth’s rejection of Brunner’s theses judging it from the history of Dogma. When Brunner discussed “the other task of Theology” Barth points out that he knew that they were not in the same wave length = not one.
Barth made it clear that Christians believe is what must be confirmed as the content as object of faith and what has to be preached. He asserts that Faith is Trust which is God’s gift. In God alone is there faithfulness and faith is the trust to hold unto God. He further says that faith is concerned with a decision once and for all. Faith is not an opinion replaceable by another opinion. Faith is concern with God. Christian faith is an illumination of the reason in which man free to live in the truth of Jesus Christ. The creed of Christian faith rest upon knowledge. Knowledge of God takes place where there is actual experience that God speaks, that he also represents Himself to man. Christian knowledge means living in truth of Jesus Christ. In faith as confession -Christian faith is an event in the mystery between God and man. In other words it is man’s answer to historical existence and nature and action of God. Faith has to do with God. Faith is obedience, not just a passive accommodation of oneself. Therefore, if faith is real it must encroach upon one’s life. God is the Object of faith. He who is called God is not to be regarded as a continuation and enrichment of the concepts and ideas which constitute religious thought. God is not a particular instance within a class. God is in distinctive from all gods. God according to the scriptures live acts lives make himself know to us in the works of his love, resolved on and consummated in Jesus Christ. God is the Highest.
Karl Barth argues that the One God, God in the highest, the Only God is the Father, he is also the Son and he is the Holy Spirit. Three times the One and the Same, threefold, but above all the triune, he, the Father, the Son, and the Holy Spirit in himself and in the
highest and in his revelation. God is Almighty, which means that he is might. He is almightiness. (46 – 47) He is the creator, he creates sustains and he rules as the theater of His Glory. All things were brought to being through him, see “Let here be…” Genesis 1:1-24. About Heaven and earth Barth says that God is the creature on the boundary between heavens and earth. The boundary of our conceiving is not the boundary that separates us from God, but sorely that boundary which according to Barth the creed calls boundary between heaven and earth. About Jesus Christ the Barth points out that he is the way the truth and the life of men. God is the Alpha and the omega. The name Jesus and the Title Christ express the election, the person, and the work of the Man in whom the prophetic, priestly and kingly mission of the nation of Israel is revealed and set forth.
God’s revelation in the man Christ Jesus is compelling and excusive and God’s work in him is helpful and adequate for he himself is living through Himself (God living through Jesus) = the pronunciation of the truth Deity of Jesus. Therefore his existence is the virtual of his divinity who is our Lord and savior. He is the decision of God’s purpose and what God’s goal is not just for him but for every man
The Barth makes a theological statement by observing that in resurrection Jesus is once for all exalted and appointed to discover with God his right against all his foes. And so the end of his work is also the beginning of the end time that is of the time in which the church has proclaimed to the entire world the gracious omnipotence and the omnipotent grace of God. His grace and kingdom as the measure by which the whole humanity and every single human existence is measured. And the creed comes to an end by affirming believe in the Holy Ghost. The he points this to hope for the best of all, and this hope is a gift of God. As observed earlier in this summary this book is worthy reading for it makes one understand the purpose of the creed.
On several occasions the Barth refers to what the philosophers have defined God, meaning that he has a different definition of who God is. Where he is referring to God as the nature of different being. This is a philosophical idea. However he argues that the bible is not a philosophical book, and theologians would agree with him. Barth talks about God having almightiness, he further says that he himself is everything and he has the possibility. Philosophers describe God as the Supreme Being. He is describing the same but using different words; however he is quick to point out that theologians can not look at the bible as a theological book. The general explanation that the Barth gives in terms of what Christian believes is something admirable. He makes it simple for his opponents to understand and grasp what it means to be a man/ woman of faith.
Summary
It is unfortunate that those that were involved in the crossfire of theological argument were affected in one way or another. But theologians should be aware that these kinds of discussions are not removed in today’s church. Both Barth and Brunner had background
that informed them thus the result of what we have in the Natural Theology Book. Each and every person has a background that informs ones believe.
Finally, it is clear from Barth’s argument that he did not have any room for the natural theology in his framework of theology. For his reserving any room means allowing to be threatened by revelation of God in grace.
But this author would like to point out that it is easy for people to mis- interpret Barth on account that he rejected both natural revelation and general revelation. On the other hand Brunner objected that Barth’s exclusive emphasis upon Christ and the world denied the reality of God’s “general revelation” of himself in creation and especially human creatures, his image- bearers, something attested in scriptures.
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