Biblical Christianity is Eschatological

I do not like suffering anymore than you do. Yet as St. Peter articulates it, the authentic Christian life will be marked by suffering now - make no mistake! It is then followed by incomparable joy at the coming of Christ. As such, biblical Christianity is by definition eschatological:

1 Peter 1:6-8 (translated by J. Ramsey Michaels):

6 Then you [will] rejoice—though now for a little you must suffer affliction in various ordeals. [You must suffer] 7 so that the genuineness of your faith—a quality more precious than gold which, though perishable, is [also] tested by fire—may be found to result in praise, glory, and honor at the time when Jesus Christ is revealed, 8 You have never seen him, but you love him. Even now, without seeing, you believe in him, [and] you [will] rejoice with inexpressible and glorious delight 9 when you each receive the outcome of your faith, your final salvation.

"The passage delineates two time periods: the present, characterized by grief in this sense, and the future, characterized by joy. Peter is not speaking paradoxically of joy in suffering (as he is, e.g., in 4:13) but eschatologically of joy after suffering."^[1]

Admittedly, this is difficult to accept. Our contemporary culture screams for better things now. It's precisely why I contend that biblical Christianity is eschatological.

By eschatological, I mean what the Bible reveals as the final things to come as enacted through the eternal program of God that is revealed in Scripture and centered on Christ:

eschatology (from Gk. ἔσχατος ‘last’, and λόγος, ‘discourse’), the doctrine of the last things, that is the ultimate destiny both of the individual soul and the whole created order.^[2]

As hard as it is for American Christians to sometimes accept, God has designed the journey to traverse suffering as a result of our identity in Christ. Yet this is precisely why the Lord has given us a glimpse of the glory to come: a foretaste of the eternal joy is graciously dispensed to us as a punctuation throughout the painful steps of sanctification - that refining process Christ does in his church.

Thus, the next time you ask God "why?", reflect on the refinement that is being done in your life. Accept the suffering as a reminder that this world is not our home, and that true permanence and joy is found in Christ and will be fulfilled when "Christ is revealed".

---

^[1] J. Ramsey Michaels, 1 Peter, vol. 49, Word Biblical Commentary (Dallas: Word, Incorporated, 1998), 29.

^[2] F. L. Cross and Elizabeth A. Livingstone, The Oxford Dictionary of the Christian Church (Oxford;  New York: Oxford University Press, 2005), 563.

Christian Worship as Continuity more than Contemporary

Recently we attended a "Sunday Night Hymn Sing" at The Orchard Evangelical Free Church in Arlington Heights. It was billed as featuring "many rich hymns of our Christian heritage that celebrate the greatness of our God." It was really an enjoyable time, though in my younger years I would have resisted such a thing. As I have grown older, I find increasing value in tapping into the Christian heritage from whence I came. Curiously, the first two songs were unknown to me. Yet the sanctuary resonated with hundreds of the seasoned faithful who sang these songs with vigor.

For a long time now I have had a working theory about worship music styles and the various generations who subscribe to certain forms of church musical genres or expressions, particularly older adults coming from more traditional backgrounds. I believed (and to some degree still think I am correct) that nostalgia was a driving force. I define nostalgia in this context as a profound emotional attachment to the tapestries that once enveloped one's most formative years in one's spiritual journey. When shared together with one's peers, it provides reassurance that those experiences were valid and meaningful. There is a sense of coming home, when many people (even if one doesn't know them) sing songs popular in their youth. I have no doubt this is a contributing factor in why the Gaither Homecoming series is so popular. As the years have progressed, I too have often returned to some of the music that defined my coming of age as a Christian. No doubt there is some psychological explanation for nostalgia and the personal recollections in which one indulges as time slowly overtakes one's life.

I also ponder about what drives the mega-church movement and its attending contemporary worship celebrities. Yes, I do choose that word carefully. The scale of noteworthy artists far surpasses that of my youth. I believe the sense of identity in something bigger than one's self is a factor. It is not unlike sports fans that wear the uniform of their favorite team. Moreover, the fantastical following of celebrated Christian artists serves to augment a sense that God is instrumental in its popularity. In other words, large-scale worship concerts offer comfort that it is empowered supernaturally. It surprises me to admit this, since I was so caught up in the the contemporary Christian music (CCM) scene in the 1980s, but I have some concerns about this. This is not to say it is all improper (or that God is not in some of it) -- just a curious thing that may be more attributed to the unique American landscape and not to a genuine biblical worship movement. Careful reflection is recommended.

Returning to the main point of this reflection: I realized at the hymn sing there's a stronger and more salient attraction for the older songs, namely one of identity with the church universal and invisible that has gone before us. Yes, those deceased saints now enjoying the beatific vision of the risen Savior have something to offer us: continuity with the ancient church. Only recently have I recognized how vital such a connection is. On this point I do have grave concerns for the modern American church. So much innovation seems to encourage an idea that Christianity is to be so fresh and new that anything old is useless. One trend that helps to offset this is the re-appropriation of classic hymn tunes and texts by contemporary artists. It is a welcome trend.

Biblically, we need to affirm something clearly: a hymn as not a worship style. The New Testament church would not recognize the classic 4-part chorale style hymn, nor would we recognize their music at all. Yet Paul more than once calls on the church to sing them:

"Let the word of Christ dwell in you richly, teaching and exhorting one another with all wisdom, singing psalms, hymns, and spiritual songs, all with grace in your hearts to God." Colossians 3:16

It is far safer to understand Paul as differentiating the content of the psalms, hymns, and spiritual songs and not their style. More importantly, we do a grave mis-service to dismiss hymns as some old style of music not fit for a contemporary audience. We are commanded to sing hymns, style notwithstanding. On this we should see the rich connection with the early church. Psalms, hymns, and spiritual songs represent a continuity even with Israel and the covenants of the Hebrew Bible. 

My musical exhortation to this generation of Christians:

1. Congregational singing. We need to encourage everyone to sing together well. This is so important to the life of the church and her witness. I submit that the seeker sensitive, rock concert "attractional" approach could learn much from joyous sounds of committed Christians singing together the truths of Scripture.
2. Complementary styles. Musical variety is a blessing and can complement each other. May it be increasingly true that the so-called "worship wars" declare a cease fire. Zeal for proper worship should more resolutely focus on the content of the words (biblically sound, theologically engaging, gospel saturated, and Christ-centered). 
3. Continuity and innovation. Yes, sing a new song to the Lord. But don't let that over-used text detract from the connection we should cultivate to those who have gone before us. 

Bible Bridges: Part 19 "Seeing Themes in Scripture"

It may surprise some people, but in the late 1980s I attended college as a music major. Originally I started as a saxophone major, and later at Moody Bible Institute in the early 1990s I switched to music composition. Music has ever been a significant component in my life. For as long as I can remember, harmony and rhythm have saturated my soul. Even now I still retain a love for music of a large variety. From classical, jazz, classic rock, folk, and everything in between, music penetrates deeply.

As a developing musician, the thing that helped me often was discovering the pattern in music. Those who play by ear can often pick up on those patterns with little effort. That is the key to playing by ear: one notes the melodic themes, discerns the rhythmic patterns, divines the chordal structure, and to those with little musical training such people seem to have a magical ability.

There is really nothing magical about it. Accomplished musicians have tirelessly practiced; they were trained, whether formally or autodidactically. Great musicians did not just wake up one morning as a virtuoso. Countless hours and sacrifice all contribute to produce a true artist.

Alas, great expositors of the Bible have refined their craft. This entire Bible Bridges series has been an attempt to unpack some of those attributes that unlock the treasures of Scripture. As a mentioned in Part 18 of this series, certainly a good amount of the Bible can be grasped without great skill. The Protestant Reformation has affirmed this doctrine of the perspicuity/clarity of Scripture. Yet I cannot stress any more strongly that, just like the great musicians that reach unparalleled musical expression, Bible study can yield so much more than we often allow in our spare time. It takes real effort. It takes devotion. It takes a sacrifice of other things in life to extract by sheer hard work some of the amazing themes of the Bible.

Remarkably, the techniques that great musicians perfect are also employed by amateurs and beginners. The notes are the same. We all use hands and fingers; mouths and breathe. Professionals just do it faster and with exceptional tone and touch. One of those techniques is to find repetition of key motifs. Let's consider a passage that struck me this week (it happens to be from the sermon at church this last week).

Luke 18:31–34 (New American Standard Bible 1995 Update) 

31 Then He took the twelve aside and said to them, “Behold, we are going up to Jerusalem, and all things which are written through the prophets about the Son of Man will be accomplished. 

32 “For He will be handed over to the Gentiles, and will be mocked and mistreated and spit upon, 

33 and after they have scourged Him, they will kill Him; and the third day He will rise again.” 

34 But the disciples understood none of these things, and the meaning of this statement was hidden from them, and they did not comprehend the things that were said. 

There are many things that can be drawn out from this text. This is another prediction by Christ of his impending passion and resurrection. Now, let's add more context:

Luke 18:35–43 

35 As Jesus was approaching Jericho, a blind man was sitting by the road begging. 

36 Now hearing a crowd going by, he began to inquire what this was. 

37 They told him that Jesus of Nazareth was passing by. 

38 And he called out, saying, “Jesus, Son of David, have mercy on me!” 

39 Those who led the way were sternly telling him to be quiet; but he kept crying out all the more, “Son of David, have mercy on me!” 

40 And Jesus stopped and commanded that he be brought to Him; and when he came near, He questioned him, 

41 “What do you want Me to do for you?” And he said, “Lord, I want to regain my sight!” 

42 And Jesus said to him, “Receive your sight; your faith has made you well.” 

43 Immediately he regained his sight and began following Him, glorifying God; and when all the people saw it, they gave praise to God. 

Luke seems to simply highlight how a person who was blind (not apparently from birth, but rather sometime in the course of his life, as verse 41 puts it he is seeking to "regain his sight"). Again, there are many things you might observe. Now, one more additional section (again, remember chapter and verse divisions were not in the original writings):

Luke 19:1–10 

1 He entered Jericho and was passing through. 

2 And there was a man called by the name of Zaccheus; he was a chief tax collector and he was rich. 

3 Zaccheus was trying to see who Jesus was, and was unable because of the crowd, for he was small in stature. 

4 So he ran on ahead and climbed up into a sycamore tree in order to see Him, for He was about to pass through that way. 

5 When Jesus came to the place, He looked up and said to him, “Zaccheus, hurry and come down, for today I must stay at your house.” 

6 And he hurried and came down and received Him gladly. 

7 When they saw it, they all began to grumble, saying, “He has gone to be the guest of a man who is a sinner.” 

8 Zaccheus stopped and said to the Lord, “Behold, Lord, half of my possessions I will give to the poor, and if I have defrauded anyone of anything, I will give back four times as much.” 

9 And Jesus said to him, “Today salvation has come to this house, because he, too, is a son of Abraham. 

10 “For the Son of Man has come to seek and to save that which was lost.” 

Here we have a familiar passage. What child having grown up in Sunday School doesn't recall this story? It's certainly a vivid account, and certainly portrays a profound turn-around in this person that would have been considered a scoundrel by his peers.

Question: what might tie together these 3 sections? Think about it for a minute before you read on. Don't skip the process of doing your own work here...

Tentative Answer: The Gift of Sight! 

"Now Jared...I do see the blind man getting sight...but how can this be the answer?"

Okay, here's what I see:

• Verse 31 has a bold word: Behold. Newer translations render this as "look". While that may be somewhat illuminating, actually I think the word behold has greater strength. In contemporary English, we might import a combative attitude, such as: "look, dude...you're in my way!" Behold actually has roots in Hebrew. In fact, if you searched the entire NASB you would find in the Old and New Testaments that word in English shows up 1,233 times in 1, 177 verses (see below). It is an important word that invites the reader to pay closer attention.

 הִנֵּה (hinnēh) behold, lo, see. (ASV and RSV “if.”) An interjection demanding attention, “look!” ’’see!" It occurs over a thousand times. (Carl Philip Weber, “510 הֵן,” ed. R. Laird Harris, Gleason L. Archer Jr., and Bruce K. Waltke, Theological Wordbook of the Old Testament (Chicago: Moody Press, 1999), 220.

• Verses 32-33 Jesus shares again the dramatic destiny that awaits at Jerusalem.
• Verse 34 we notice the disciples fail to comprehend what Jesus said. Here we have a failure to perceive; they do not see.
• Verses 35-43a we have a blind man who desires to see. He does recognize Jesus as the Son of David. This is the first time Luke reports that particular title for Jesus in his Gospel. This blind beggar sees in a way the disciples do not. He pursues Christ expecting to regain his sight, and Jesus replies that his faith (in God) has made him well.
• Verse 43b the people who saw also praised God.
• In chapter 19 in verse 3 we have Zaccheus who wishes to see Jesus, but cannot. Yet in verse 4 he also does an extraordinary act of climbing a tree (something no dignified person would do).
• Now notice in 19:8, we see the word behold once again, but this time it's Zaccheus who wishes to demonstrate his clear sight of Christ in a changed heart.

I submit that these three paragraphs can be tied together by the theme of divine vision. For the disciples, they lacked the vision at that time to see Jesus' mission. For the blind man, his faith in God through Christ restored his sight. And the people all praised God. Then Zaccheus desired to see Jesus, and his faith in action did far more than he expected. There was some temporary blindness in all the subjects, and Christ is the source of illumination.

Clearly, I have not unpacked all that there is here. That is the point! There is really so much that can be discovered with some effort. I really hope that this sparks curiosity in you to spend real time in the Word of God. Turn off the TV and other things that blind you to the surpassing value of God's Word to you, my dear friends.

Until next time, God go with you!
Jared