To Christian Exiles in Babylon

Part 1 of the Application of Jeremiah’s ‘Letter to the Exiles’ to Christian Living and Approaching Culture Today. Download PDF Version


Part 1: An Exposition of Jeremiah 29:4-14

In The City of God, Augustine teaches that in creation there are basically two cities: the city of God, and the city of man. The city of God is the kingdom of believers—the church, and the city of man is the world—symbolized throughout the Bible by the city of Babylon. In the book of Jeremiah, the nation of Judah is taken captive and exiled to Babylon. In Jeremiah 29:4-14, God gives specific instructions for how he desires His exiled people to engage the city of man. From a canonical biblical theology of ‘continuing exile’ , Christians can be seen as a dispersion, free from captivity, but sojourning in the world and not yet home. God’s people today are still dwelling throughout the world in the city of man. Through this lens, God’s instructions to the exiles in Babylon, in Jeremiah 29, have specific application not only to His Judean exiles, but also to His ‘elect exiles in the dispersion’ today (1 Pet 1:11). As Jeremiah’s letter calls the Judean exiles to glorify God by giving their lives to the shalom of their gentile captor; Christians should glorify God by loving their non-believing neighbors (Mark 12:31) in seeking the welfare and flourishing of the cities to which God has called them. Like the Judean exiles in Babylon, in desiring the welfare of their cities, Christians too will find shalom. The commands expressed in Jeremiah verses four through fourteen have strong and profound implications for modeling the posture of Christ’s sojourning disciples and their engagement in the present culture surrounding them.
“The Messenger Formula, ‘Thus says the Lord,’ is used more often [in Jeremiah 29] than in any other chapter of Jeremiah.” These statements are significant indicators mapping the outline of the text. To validate the application of Jeremiah 29:4-14 to the New Testament church, a verse-by-verse exposition will be performed by breaking the passage into the three sections marked by the statements, “Thus says the Lord.” First there will be a brief examination of the historicity, provenance, destination, and transmission of Jeremiah’s letter. Then the three sections will be examined under their key summarizing directives: 1) to commit, 2) to deny, and 3) to behold (in wonder and trust). These directives are applied to the three sections respectively. Within this framework there will be an expounding of God’s desired activity for the exiles in Babylon specifically. Following the exposition of the passage there will be an explanation of the biblical theology of ‘continuing exile.’ In this explanation it will be exegetically demonstrated that Jeremiah 29 is the first major pivot point for the redefinition of the geo-political identity of God’s people, and God’s first step toward expanding Israel’s spiritual borders in preparation for His salvation plan for the gentile nations. This section will further demonstrate that God’s people remain sojourners living in exile to this day. Provided the exilic continuity between the Judean exiles and the sojourning church, in tandem with the continuity of the directives of Jeremiah’s letter and the New Testament teachings of Christ; special attention will be called to the typological significance of the exiles and Babylon, and their typological fulfillment in Christ and the world. The conclusion will then follow the outline of Jeremiah’s letter again to provide application for the imitators of Christ sojourning in the world today.

Background, Verses 1-3

Immediately in verse 1 Jeremiah tells the reader that what follows is a letter written by Jeremiah, sent to the exiles in Babylon, regarding God’s directions and comfort for the people Nebuchadnezzar, king of Babylon, had taken out of Jerusalem. Further, the letter issues a warning to those Judeans resisting compliance with Yahweh’s will for their surrender to the Babylonians. To the exiles God says, “Endure!”, and to those remaining in Jerusalem God says, “Repent and link with your exiled brothers!” For decades Jeremiah had been prophesying the coming judgment of God upon His people, and this judgment has arrived in the form of Babylonian troops, here, in the year 597 B. C.

 Babylon, earlier known as Babel (Gen 11), is the typification of the city of man, the city of the secular spirit, and great tempter of men (Gen 11:4, Rev 18:3). Babylon is the worldly, wicked, godless, and assimilated city that strives after self and against God. Jeremiah then writes this letter shortly after the first exile of Judeans to give them guidance in making their way in the new land. “The design of the Prophet was at the same time twofold; for he not only intended to mitigate by comfort the sorrow of the exiles, but designed also to break down the obstinacy of his own nation.” The Jews “had set their minds on an unreasonable deliverance [wishing to] immediately break through and extricate themselves from the yoke laid on them.” Hence it made sense that the Jews should not remain amongst the dregs in Jerusalem, longing for a return to former glory, but should move forward in joining with the new calling of God upon His people. In this new work in Babylon, verse seven says the people of God will find their welfare; but in verse seventeen Jeremiah instructs that those who cling to the past, resisting to go to Babylon and work for the welfare of the wicked captors, will be destroyed. Those who felt fortunate to have remained in Jerusalem, believing the comforts of home were a benefit to them, were warned they would face a far worse fate.

 At this time, Zedekiah became the fifth king to sit on the throne of Judah in a thirty year span, and the result was an incredibly unstable time for Judah politically. As is typically the case in calamity and grieving, there are two groups present amongst the Jews: those who over-react in fear and desperation, and those who cling to false hopes for a return to prior conditions. Among this group hoping for simple resolution are tribal-minded agitators and diviners who seek to stir resistance to the new order. Jeremiah’s Letter to the Exiles is an open letter that Zedekiah has approved and has commissioned the king’s ambassadors, Elasah and Gemariah, to hand-deliver to Nebuchadnezzar in Babylon. Nebuchadnezzar allowed its delivery, not out of benevolence, but because the pro-Babylonian message served Nebuchadnezzar’s wishes in encouraging the Israelite assimilation in Babylon. The letter further served to discourage unrest among those who desired either segregation or an uprising.

Section 1 – “Thus says the Lord” – Commit

Verse 4
The first section marked by the phrase “Thus says the Lord,” verses four through seven, contains a list of positive “do this” commands that Yahweh gave to the Judeans in exile. The key take-away within this section is that God is calling for His people to commit. Yahweh desires the exiles to stop straddling the fence between settling in Babylon and holding out for an alternate reality. God says, “This is your reality. Commit yourselves to do these things.”

 Verse 5
In verse five, the Lord instructs the Israelites to commit to Babylon. Yahweh commands this saying, “Build houses.” More important to Yahweh than the Israelites having adequate shelter is their adoption of a settled state in Babylon. Yahweh’s desire is that the exiles will make the city their home. In the verses that follow, Yahweh will give the Israelites several tasks of service that cannot be fulfilled by a people who are resisting involvement, remaining disengaged from their surroundings. Further to this end God says, “Plant a garden.” This instruction does not immediately translate to the present, but the concept holds. In Judah, gardens were not recreational. A large majority of the population were either farmers by trade or were dependent on personal gardens for their family’s food supply. Building houses and planting gardens are no small amount of work. Gardens require work to prepare, cultivate, and sow. Gardens require a season to bear a harvest. It takes several seasons of tilling and harvesting for the soil to develop the eco-system required for reaping good produce. Thus, the building of homes, and the keeping of gardens are not small undertakings. They require much personal expenditure and investment. Building houses and planting gardens means planting roots. This means commitment. God is saying, “Plant roots here. Invest yourselves here. Make this place home.” The Israelites should expect to be in this place for an extended time, and should abandon any vain notions they have about returning home. This is a call to stop the split-minded half-heartedness. Yahweh is telling them to, “Cease straddling the two limbs of My will and your desire. Desire My will.” Yahweh is calling for their full commitment to His chosen location for them, and their full commitment to His work and plans in the city.

 Israel’s relationship to God as status-quo in Israel was not working. Yahweh desired to break the Israelites from their settled state. God’s people have grown hard and forgotten how to mourn their sin (Matt 5:4). In Judah, the Hebrews had become sunbaked, hardened ground, producing no harvest. God desired to churn the soil of the Jewish national soul for the cultivating of fruit. The Hebrew word for exile, Galah (גּוֹלָה), literally means: to uncover, expose, reveal, lay bare, or unearth. This is exactly the activity Yahweh performs in the exile. He churns the spiritual soil of the Israelite people. A. W. Tozer speaks this way about the fallow field:

 The fallow [or the unplanted] field is smug, contented, protected from the shock of the plow and the agitation of the harrow [or being broken up]. Such a field as it lies year after year, becomes a familiar landmark to the crow and the blue jay. [. . .] Safe and undisturbed, it sprawls lazily in the sunshine, the picture of sleepy contentment. But it is paying a terrible price for its tranquility; never does it see the miracle of growth; never does it feel the motions of mounting life nor see the wonders of bursting seed nor the beauty of ripening grain. Fruit it can never know because it is afraid of the plow and the harrow. In direct opposite to this, the cultivated field has yielded itself to the adventure of living. The protecting fence has opened to admit the plow, and the plow has come as plows always come, practical, cruel, business-like and in a hurry. Peace has been shattered by the shouting farmer and the rattle of machinery. The field has felt the travail of change; it has been upset, turned over, bruised and broken, but its rewards come hard upon its labors. The seed shoots up into the daylight its miracle of life, curious, exploring the new world above it. All over the field the hand of God is at work in the age-old and ever renewed service of creation. New things are born, to grow, mature, and consummate the grand prophecy latent in the seed when it entered the ground.

Tozer casts light on the glory afforded the sinner by Yahweh’s miraculous hand concluding: “Nature’s wonders follow the plow.”

The exile is God’s hand upon the plow. What lay dormant is being awakened. What formerly lay under the surface, now is exposed and confessed. God’s people will soon be prepared to receive the Seed and bear a harvest. If what can be known about God is plainly revealed in nature (Rom 1:19-20), then there is much to be learned, and committed to heart, in planting a garden. For the exiles, the gardens Yahweh has commanded they plant will be to them a daily reminder of the work Yahweh is performing in their hearts. This too will be a reminder of their small promise of Eden—their own shalom, promised them in their work of seeking the shalom of the city (Jer 29:7). Both the toil, and the fruit of the toil, are gifts from God (Eccl 3:12-13).

Verse 6
In verse six God instructs the Israelites to commit to His plan for family. The instruction to bear generations is a further call to commit to His chosen duration for their stay in Babylon. Here, Yahweh reaffirms that the Jews should not put off their normal way of life until they are able to return to Jerusalem, but should multiply in Babylon, treating the city as their home. The command to settle in for generations was to show by their commitment and “patience that they were really penitent, and that they also expected [their salvation to come] in no other way than through God’s favor alone.”
The message here is one that instructs the Jews that they should neither segregate, in a fortification mentality, nor should they assimilate to the Babylonian culture. It was not God’s purpose for the Jews to set their hearts on Chaldea, or on the Chaldeans. On the contrary, they were to keep their return in mind, knowing they live for another kingdom, and as in the land of Israel restrict marriages to those of the same religious identity.
In Ezra and Nehemiah, after the Jews return to Jerusalem, the issue of intermarriage between Israelites and Babylonians is addressed, and those Israelites who have intermarried with Babylonians are called to separate from them. “The guilty are males who are presumably attempting to ‘marry up’ to exchange their low status of ‘exiles’ for participation in aristocratic society.” This is both a selling out of their faith for worldly pursuits, and a threat to the maintenance of their minority witness in the presence of the larger Babylonian culture. “The increased consciousness of identity in a minority subculture thrown into extensive contact with other cultures [is] in such a social context, ‘purity’ [which] becomes the language of nonconformity.” Thus it is vitally important that the Hebrews maintain their ethno-religious identity. As a caveat, the story of Ruth and Boaz indicates that the foreigner who denounces her country’s idols to faithfully seek Yahweh, and the Israelite who benevolently receives the repentant foreigner, will share a God blessed union. The underlying principle is that the Jews were to be ever mindful of God’s promises for their future. By honoring God’s plan for family–fruitfully multiplying in the midst of the gentiles–the Israelites would demonstrate the better way of life. The people of God would demonstrate to their hedonistic neighbors that healthy families are the foundation of healthy society.

Verse 7
A key focal point in Jeremiah’s letter, verse seven calls the Israelites to commit to God’s will by giving their lives for the welfare of the city. Yahweh says, “Seek the shalom of the city to which I have sent you, and in the city’s shalom, you will find your shalom.” This calls for a paradigm shift in Judah’s view toward the gentiles. This verse “reflects the political realism, urging the exiles to accommodate their imperial overlord. [. . .] The well-being (shalom) of Judah is dependent upon and derivative that of Babylon. [. . .] The imperative bestows upon this vulnerable, small community a large missional responsibility.” Here, Yahweh extends the Israelites His grace if only they will be willing to faithfully follow His direction in faith, and not reject the means by which He has instructed that they will find prosperity. This will require the Israelites to do justly, to seek justice, and to see God’s image in gentile humanity. Seeing God’s image in humanity, Yahweh desires that Israel will serve humanity, rather than attempt to establish dominion over humanity as if the gentiles are the subhuman beasts of the earth. Israel, by their relationship with Yahweh has an inherent sense of elitism. To love Babylon they will have to learn to genuinely love their neighbor. “Such a horizon prevents the exilic community from withdrawing into its own safe, sectarian existence, and gives it work to do and responsibility for the larger community.” In verse seven, God calls the Israelites to serve the common good, and not just the Judean good. Like instruments in a song, or as the sun and moon interact as they follow the laws of nature, God has called the Israelites to play their role in the harmony of His greater working of all things. Like the sun and moon, if the Israelites could obey their calling, God would use them to bring life to the world.

Section 2 – “Thus says the Lord”- Deny

Verse 8
The second section, cued by the statement “Thus says the Lord,” verses eight and nine contain a list of negative “deny this” commands that Yahweh gave the exiles for adherence to His will. The key take-away from this section is that God is calling His people to deny their fleshly desires, and to deny the false prophets who would tickle their ears with divinations about such hopes. Yahweh is calling His people to die to their wants, and align their hearts with His will. God says, “Do not listen to the prophets who prophesy your self-serving hopes and dreams. Deny them. I did not send them.”

Verse 9
Verses eight and nine are the direct response of Yahweh to the false prophets who were plotting to convince the Israelites to remain segregated from the Babylonians. Specifically mentioned in Jeremiah 28:3-4 is Hannaniah who was prophesying a return from exile in only two years. The desire of the false prophets and the religious leaders was that the Israelites would remain disengaged from the Babylonian culture, maintaining a strong tribalism as they held out for their return to Jerusalem. As many religious people do today, these diviners condemned the city’s culture and tried to find ways to encourage the Israelites to draw a hard line of segregation between themselves and their non-believing neighbors. The problem of the false prophets is seen earlier in chapters 23, 27, and 28 of Jeremiah. As Walter Brueggemann points out, the concern is that the Israelites, desiring an alternate outcome, are prone to chase flights of religious fancy. “The threat to the Jews is that they will be talked out of the reality of exile. [. . .] The warning of verses eight and nine is against an emotional, imaginative departure from that place. Prophetic faith is hard-nosed realism that is resistant to romantic, ideological escapism.”

Yahweh denounces the separatist stance, and the religious fortification mentality, and eliminates any false hopes for this generation’s return to their former way of life. Yahweh calls the Israelites to deny such hopes for a return to former comfort, and to deny any search for an alternative plan for prosperity. This is a call to deny false prosperity teachings. God denounces the people’s idolatry, and the people’s religion. The city lacks for neither idolatry nor religion , but demands people who adhere to the commands of Yahweh in verses four through seven. “The counsel to settle in exile (vv. 5-9) is against the popular notion that the Exile is short and temporary. The counsel to look beyond exile (vv. 10-14) is against the temptation to despair. Both affirmations from [Jeremiah] are in fact counter to prevailing opinion.” Where verse seven calls the Israelites to give themselves entirely to the will of God, verse eight calls them to deny their own self-serving wants. Yahweh calls His people to come not as fallen man comes, seeking only for themselves the fleshly good and avoiding the fleshly undesirable; but to come as Christ came, only desiring to take away the bad, and to freely give for the common good.

Section 3 – “Thus says the Lord”- Behold

Verses 10 and 11
The third and final section, cued by the statement “Thus says the Lord,” includes verses ten through fourteen, and contains God’s promises for the Jewish exiles who embrace God’s will and remain faithful through the exile. The removal of the Hebrews from Jerusalem bears no minor resemblance to Adam being excused from Eden, and such is the existence of all who live in rebellion, and have been excused from the presence of God. What follows in verses ten through fourteen is, “an assertion of the gospel: God is available in the midst of despair and will override both despair and the circumstances which generate it.” The juxtaposition present between sections 4-9 and 10-14 demonstrate how the judgment and purpose of Yahweh are held in tension. Present here are indications for a future hope through judgment. In an ancient world where a nation’s gods were judged by military might, the Israelites would need a new understanding for why Yahweh would allow the conquering of His people. Through the prophets the Israelites would come to understand that while “it was no small trial when the Jews were deprived of the land that was God’s dwelling place”, and seemingly “all hope had been cut off”, they were being led– “being chastened by God’s hand.” Beginning at Jeremiah 29:10, and expounded upon in the chapters that follow, are “some of the most wonderful promises in all of Scripture.”

 After twenty-eight chapters of doom and gloom, Jeremiah came bearing tidings of grace and glory. [. . .] He would love them ‘with an everlasting love’ (31:3) and ‘turn their mourning into gladness’ (31:13). He would make a new covenant with them (31:31) and give them ‘singleness of heart and action’ (33:29). God would even ‘cleanse them from all the sin they have committed’ (33:8). Jeremiah summarized all these blessings in one wonderful promise: ‘For I know the plans I have for you’ declares the Lord, (29:11) ‘plans to prosper you and not harm you, plans to give you hope and a future.’
In verses ten through fourteen God invites His people to behold the wonder of His goodness if they will only trust Him and live in light of His promises. “He will give them, not the expectations of their fears, nor the expectations of their fancies, but the expectations of their faith.” In faith they should seek shalom for the city, and in faith they should seek Yahweh. In faithful execution they will find both.

Verse 12
Knowledge, service, and hospitality become wisdom, love, stewardship, and ministry when they flow from a constant acknowledgment of God’s grace. Life becomes not just a temporal striving, a chasing after wind, and a preoccupation with the here and now; but a journey of service culminating in eternal shalom, when lived in communion with God. In verse 12, when the Lord’s work in Babylon is complete, the Israelites will come to understand this, and understand that operating outside of a dependence on God’s grace will always leave them short of where they desire to be. Then they will call on no one else, and they will depend on God alone. This desire of Yahweh is not merely for the sake of Yahweh, but also for the flourishing of mankind. In this God is glorified.

Verse 13
In verse thirteen God calls the Israelites to trust Him with their whole hearts, and their whole lives. “Yahweh had seemed to the exiles to be hidden, absent, and unavailable. Judah must reorient its life in exile. [. . .] Judah must only decide to seek its future exclusively from Yahweh.” They are to seek shalom even in the chaos and disorientation of displacement. No matter where they find themselves they will come to know their highest joy is found in obedience to God. “The fear of the Lord is the beginning of wisdom (Pros 1:7). When the Israelites finally settle, and when they finally stop striving after all things other than God, they will still their weary hearts, and behold the wonder of God. Then they will have hearts fully devoted to God. Then they will seek God, and they will obey Him. Then they will know fortune, and prosperity, and shalom.

Verse 14
It is evident from Jeremiah’s letter that, in his pro-Babylonian posture, he has addressed the letter to the people whom God intends to carry forth His plans for the future. “Those who remained in Jerusalem after the deportation of [597] continued to believe they were favored by God and regarded themselves as the blessed carriers of Judaism.” What is impressed upon the exiles by the promises of Jeremiah’s letter, however, is that the Judeans, defeated and humiliated by the exile, are the true people of God—the carriers of Judah’s future. It is just like Yahweh, that through the humbling of men and women, He is at work, shaping, chastening, developing, and bringing forth new life. John Bunyan put it well when he said, God’s people “in the fire of persecution [are] like Esther in the perfuming chamber”—being made “fit for the presence of the king.” “As exile is Israel’s most devastating judgment, so homecoming and restoration to the land are Israel’s deepest yearning and God’s best gift.” Just as the exile from Eden is the greatest judgment against mankind, the return of mankind to the kingdom of heaven is God’s greatest gift. Inherent in the judgment and promises of Jeremiah’s Letter to the Exiles is a helpful doctrine for every age. “God in a wonderful way gathers his church when scattered, to make it into one body, even though for a time he may obliterate its name and even its very appearance. Thus we see that this prophecy has not just been fulfilled once. God has often manifested the grace that is here set forth, and he still manifests it in gathering his church.”

Part 2: Christians as God’s People in Continuing Exile

 

* References are cited in the print format available for download above.

Chad W. Hussey is an average Jesus loving iconoclastic non-conformist neighborhood hope dealer – a husband, father, urban missionary, community group leader, Master of Divinity student at The Southern Baptist Theological Seminary, and Community Life Intern at Sojourn Community Church in Louisville, KY.

Chad W. Hussey

The Bible’s Most Confusing Passages – Judges 19 – The Levite and His Concubine

This is the first post in a series of discussions on what I perceive to be the the most confusing passages in Scripture.  I will post an abridged version of the passage.  Then l will link an example of an interpretation I believe to be misguided, and then offer my interpretation in response in an attempt to accurately unpack the Scripture’s intent.

Judges 19

A Levite and His Concubine

In those days, when there was no king in Israel, a certain Levite was sojourning in the remote parts of the hill country of Ephraim, who took to himself a concubine from Bethlehem in Judah. And his concubine was unfaithful to him, and she went away from him to her father’s house at Bethlehem in Judah, and was there some four months. Then her husband arose and went after her, to speak kindly to her and bring her back. . . . when the girl’s father saw him, he came with joy to meet him. And his father-in-law, the girl’s father, made him stay . . . 10 He rose up and departed and arrived opposite [Jerusalem]. . . . [He said,] “We will not turn aside into the city of foreigners, who do not belong to the people of Israel, but we will pass on to Gibeah.” . . .15 And he went in and sat down in the open square of the city, for no one took them into his house to spend the night.

16 And behold, an old man . . .was sojourning in Gibeah. . . . 17 And he lifted up his eyes and saw the traveler in the open square of the city. And the old man said, “Where are you going? And where do you come from?”18 And he said to him, “We are passing from Bethlehem in Judah to the remote parts of the hill country of Ephraim, from which I come. I went to Bethlehem in Judah, and I am going to the house of the Lord, but no one has taken me into his house. . . . 20 And the old man said, “Peace be to you; I will care for all your wants. Only, do not spend the night in the square.” . . .22 As they were making their hearts merry, behold, the men of the city, worthless fellows, surrounded the house, beating on the door. And they said to the old man, the master of the house, “Bring out the man who came into your house, that we may know him.” 23 And the man, the master of the house, went out to them and said to them, “No, my brothers, do not act so wickedly; since this man has come into my house, do not do this vile thing. . . . 25 But the men would not listen to him. So the man seized his concubine and made her go out to them. And they knew her and abused her all night until the morning. And as the dawn began to break, they let her go. 26 And as morning appeared, the woman came and fell down at the door of the man’s house where her master was, until it was light.

27 And her master rose up in the morning, and when he opened the doors of the house and went out to go on his way, behold, there was his concubine lying at the door of the house, . . .28  and the man rose up and went away to his home. 29 And when he entered his house, he took a knife, and taking hold of his concubine he divided her, limb by limb, into twelve pieces, and sent her throughout all the territory of Israel. 30 And all who saw it said, “Such a thing has never happened or been seen from the day that the people of Israel came up out of the land of Egypt until this day;consider it, take counsel, and speak.”

Here is a link to a self-proclaimed feminist interpretation whose thesis is “conflict between males is solved by the sacrifice of females,” which I believe misrepresents the significance of the events. Here is another, whose thesis is “when men are wicked, women suffer” that doesn’t truly get to the heart of the text.  (***NOTE: I am not insensitive to the concerns of these authors, but I find their interpretations fall short of pointing all glory to Christ, and extending the greater hope and healing that is found only in Him.***)

Here is what I believe the text is actually communicating…

In the days of the Judges great wickedness persisted because moral relativism (“everyone did what was right in their own eyes”) prevailed, and “the people had no king to lead them.”  Unlike the interpretation linked above, in the story of the Levite and his concubine, it becomes evident that the Levite is not the evil antagonist, but a righteous man.  The Levite shows himself merciful and patient toward his unfaithful covenant partner.  The author of Judges communicates that the Levite is long-suffering and slow to anger in waiting 4 months for the woman to return.  When she does not return he sets out to allure her home.  Under Torah Law the punishment for the concubine’s unfaithfulness is death, but in love and mercy the Levite sets out to speak lovingly to her and implore her to return.  Further, the Levite is proven noble in that he is looked upon, not with disdain but with respect, by the woman’s father.  In ancient Israelite society, a concubine was not necessarily a sex slave, but a woman from a lower social class who enters into a covenant relationship for the promise of provision and a better life.  While concubines did not have the same status as wives, they were to be well treated (Exodus 21:7-10), provided for as family, and this particular Levite is specifically designated as this concubine’s “husband” (Judges 19:3, 20:4).  This woman’s father is referred to as the man’s “father-in-law” (Judges 19:9).

The concubine is not the protagonist of the story, but the perpetrator of offense who’s unfaithfulness has led the Levite into this dilemma.  Having been convinced to return home with the Levite, the concubine and her partner begin traveling back to their home in Ephraim.  However, because the woman’s father has delayed them they are forced to lodge in Gibeah.  Gibeah is a city of fellow Israelites, and the Levite shows himself further righteous by rejecting the easier option of stopping short of Gibeah, but instead chooses to honor the Law’s command that he not take the company of the Gentiles.  The couple instead presses on to a city of fellow Israelites who, as God’s people, are expected to take care of them.  Rather than graciously host the Levite and his concubine, these Israelites of Gilbeah demand to have sex with the Levite, and ultimately take the concubine and rape and kill her.  It is the concubine’s rebellion against her covenant caretaker (and distant venturing from the couple’s home) that has landed the two of them in this wicked place. It is by the concubine’s sin that she finds herself in the horrific circumstances in which she pays the horrible consequence of her unfaithfulness.  While the Levite is a righteous man, he will not go out to endure the consequence of the unfaithful concubine’s action.  It is not for the faithful Levite to suffer in the place of the unfaithful concubine.  The Levite is not to be her Savior. In this case, the righteous does not die in the place of the unrighteous.

In anguish and disgust with the wickedness of the men of Gilbeah, the Levite divides the dead concubine into twelve pieces and sends them to the twelve tribes of Israel so that his anger, grief, and disgust will be known throughout the entire land.  The author’s intent is to communicate the vileness and lawlessness of the Israelites in this time, and their desperate need for the direction of a king.  Further, like the Levite’s rebellious partner, all men (you and I) have been unfaithful to our Covenant Creator in heaven.  While rape is horrific and condemnable, and everyone should be disturbed and angered by the horrible fate of the concubine,the story is not recorded to detail the mistreatment of women in patriarchal societies, or to detail the brokenness of the Levite.  The events are recorded to depict the atrocious depth of the consequences of breaking a covenant, and to demonstrate that no ordinary man can die in the place of the covenant breaker.  Genesis 15:10 and 17 demonstrate the ancient practice of making covenants by dividing an animal.  Then both parties passed between the severed carcass. This symbolized the seriousness of their intentions in that the divided carcasses represented what would happen to them if they were not faithful to their oath.  This is symbolized in the fate of the concubine.

Fortunately as Christ followers, we are not a people without a king; we have a King and his name is Jesus.  He has shown us the Way, and has shown us what is right.  We have not been left to fend for ourselves, each doing whatever is right in our own eyes.  Jesus, like the Levite, has sought out His bride (the Church), implored us to return, and forgiven us.  Where the Levite failed to die for his unfaithful partner, Jesus did step outside the camp to brutally suffer in our place.  Christ, the fully righteous Son of God, stepped out in our stead to take the punishment that we deserved; to suffer once, the righteous for the unrighteous, to bring us back to God.  This concubine does not represent women who suffer at the hands of men, but she represents all mankind rebelling against God in a fallen world.  We are the concubine (the covenant partner of poor estate and lower standing), welcomed into the provision of God, loved as family, but rebelling against our Covenant Creator, and running back to our former life.  We must cease the unfaithfulness and rebellion and return home to our righteous and loving Caretaker.  He is merciful and faithful to forgive, and He is calling us to turn from our folly, to leave the land of the wicked (which places us in peril and holds our destruction), and to return home with Him.  He has already died at the hands of vile lawless men so that (if we will stand under His protection) we will not have to suffer the fate of the covenant breaker.

If you enjoyed this discussion of difficult Scripture, you might also enjoy my other post about the Top 5 Most Misquoted, Misused, and Misunderstood Bible Verses.

Chad W. Hussey is an average Jesus loving iconoclastic non-conformist neighborhood hope dealer – a husband, father, urban missionary, community group leader, Master of Divinity student at The Southern Baptist Theological Seminary, and Community Life Intern at Sojourn Community Church in Louisville, KY.

Chad W. Hussey

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A More Christian Approach to Post-Christian Culture

Part 3 of a series on the Application of Jeremiah’s ‘Letter to the Exiles’ to Christian Living and Approaching Culture Today. Part 1 Here
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The church’s recognition of its identity as the continuation of Israel, and its exilic existence, provides the context for interpreting Jeremiah 29 today. The question becomes—particularly as the Western church transitions deeper into a post-Christian culture—“How do we sing our song in a strange land?” (Ps 137). As the church journeys through the already but not yet, Jeremiah’s Letter to the Exiles serves as a prescription text for living in the world, but not of the world. In The City of God, Augustine explains that the Bible provides the history of the world as a tale of two cities. The city of man and the city of God. “Babel/Babylon becomes in the Bible a symbol of self-restraint, imperialistic secularism; control without accountability to the Creator. [. . .] Isaiah saw this spirit in the imperial ambitions of Assyria and Babylon (Isa 10:7-11; 14:4-6; 47:5-7, 10).” In Revelation 18, the Apostle John speaks of Rome and the kingdoms of the world to follow as Babylon, the great seducer of nations, and Peter too refers to Rome as Babylon in 1 Peter 5:13. In Augustine’s view, the city of God is the church—the kingdom people of heaven—living in the world. Like the diaspora in Babylon, the church is a culture within the culture working for God’s glory in the midst of a great and dark secular city scape.

Minister to the City
It remains no wonder that God, in Jeremiah 29:5, tells His exiles to settle in the metropolitan center of the Babylonian Empire. A brief survey of the missional strategy of the Apostles shows that God gave them too an affinity for the largest urban areas. Historically it is evident that culture is shaped by what happens within cities. This has become increasingly relevant to the church today. According to the 1790 U. S. census, ninety-five percent of the American population lived outside of urban areas. The percentage of people living in urban areas by 1890 had grown to thirty-five percent. By 1990 approximately sixty-five percent of Americans lived in an urban setting. The nation’s urban population increased by another 12.1 percent from 2000 to 2010. The combination of the exile to Babylon, the missional strategy enacted in the book of Acts, and the rapid urbanization of America, are strong cause for a renewed focus on urban ministry. Despite the focus of much of Christian literature, poetry, paintings, and photography, the height of Christian contentment is not intended by God to be found in sprawling natural landscapes. “The center of God’s creative delight is not a garden, but a city. [. . .] Somehow the city, the embodiment of concentrated human culture, has been transformed from the site of sin and judgment to the ultimate expression of grace, a gift coming ‘down out of heaven from God’ (Rev 21:2).” If we are to honor God’s calling as exiles, the nations are to be reached, and this must begin with the city.

Exhibit Exile Posture
Jeremiah 29:5-7 is clear that exiles are to become citizens and contributors to the city. To be civil is to know how to act in the city. Aristotle said that the first type of bonding a person experiences in terms of kinship is with family. Kinship then extends to extended family, to friendship, and then the culmination of civility comes when a person learns to extend the bond of kinship to strangers. When a person can learn to love the stranger as family, they become a person of civility. Aristotle also said that a man without a city is not a man. He is either superhuman, or a beast. This is not a calling to accommodate the secular world, but a call to engage in what Richard Mouw calls, “convicted civility.” Mouw’s simple premise is that convictions and civility are not at odds. Christians require, not a change in calling, but a reevaluation of their approach to their calling. Further, Christians require a new view of their non-believing neighbors whom they are called to love. “Jeremiah’s life and prophesy is based on faithfulness and sacrificial love, which is a reflection of Jesus. God says, ‘I’m giving you over to them, put your faith and hope in me, and there will be life. This is not your home, but seek the peace and prosperity of your pagan neighbors and in it you will prosper.’”

Many theological views see the “post-exilic Hebrew history and literature as representing the period of sad decline and loss.” Daniel L. Smith-Christopher contends that “the Jewish people is deserving of attention not only in the time when it displayed its power and enjoyed its independence, but as well in the period of its weakness and oppression during which it was compelled to purchase spiritual development by constant sacrifice of self.” An exegetical view that sees the exile as more than merely a regrettable fate for Israel acknowledges that the exile forced the Israelites into the very positive formative act of learning what faithfulness to Yahweh looks like outside the borders of a theocracy. In the diaspora the exiles demonstrated that it is possible to be a faithful people outside a nation-state model, and outside a culture in which God’s people maintain political control. “For American Christians, the task will be the painful process of disengaging from the myths of the dominant ‘Christian nation’ that has so deeply corrupted a radical Christian witness in the world.”

Breaking false American conceptions: Christianity is neither politically theocratic, nor is Christ’s kingdom of this world.

 

Today, it is becoming increasingly clear that the Christian majority that has stood in the West as the socio-political order for nearly two millennia will not be the environment in which future Christians will live. Christians will draw increasingly closer to feeling the reality of exile. In an “attempted reassertion of political and social authority,” well-meaning but misguided Christians address this loss of power with a “crusading mentality,” and by “doing theology by megaphone.” The circumstance requires the consideration of a striving for a more civil virtue. Christians must learn to develop a Christ-like language that speaks with, and not at sinners. The post-exilic Scriptures hold many examples for emulation. Virtuous believers like Daniel, Mordecai, Esther, Nehemiah, Zerubbabel, and Ezra demonstrated that the proverb is true: “He who loves purity of heart, and whose speech is gracious, will have the king as his friend” (Prov 22:11). The key for the people of God is ‘purity of heart.’ In the posture of exile the Western church must do as its spiritual forefathers did before, and must submit its heart to the plow (Hos 10:12).

Exhibit Exile Action
Following the flow of Jeremiah’s prescription for the life of the exiles it can be clearly concluded in what ways God intends His people to be a blessing to the city. The first thing we understand about God is that, in the Trinity, He is communal. He pours Himself out in love and gives His life away as a gift to others—sinners, rebels, and pagans. In His image, God made man to give Himself away. In Jeremiah 29:6 it is made clear that the first step toward true civilization is family; and family starts with marriage. “When we [say] yes to marriage, we are saying yes to the life of the world. We are saying yes to the mystery ahead [. . .] new life. [. . .] Ultimately, saying yes to marriage is about living a life of offering. Marriage is a yes to your beloved, and you and your beloved saying yes to your family. Your family saying yes to the world.” Man is pointed outside himself, to his God, to his family, to his neighbor, and to his city. “Christian culture making [. . .] is a matter of community—a relatively small group of people whose common life is ordered by love. [. . .] It seems small besides the towers of Babel and Babylon. It is like a mustard seed, tiny and seemingly vulnerable. But it is the unseen truth of the universe, the key to the whole story.” Like the Jews in Babylon it remains crucial that Christians not lose their faith identity in pursuing the love of neighbor. This begins with, and is not limited to, honoring the Bible’s command to restrict Christian marriages to New Covenant believers. Christians must strive to introduce non-believers to the gift of Christ Jesus, but limit marriage vows to those of faith. Unity in faith is sacred, and that unity must begin in the home and work outward. Healthy family is the foundation of healthy society.

Jeremiah 29:7 could not be clearer that God’s purpose for His people is that they should give and not take. Most people live in the city because of the abundant amenities the city offers them. Spiritual Israel (the church), is God’s gift to the world. The world is not merely God’s gift to the church—Christ is God’s gift to the church. In the image of God, it is the nature of God’s people to give. Work cannot merely be about oneself, but must serve the needs and wants of others. The righteous person should give freely, and strive to take no more for themselves than what is needed. In God’s image people are makers and creators. Gifts are given by God to be shared and to be stewarded. A mentor transfers wisdom for the sake of unlocking potential in another. This is the stewardship of the gift of knowledge. When knowledge is shared, communities thrive. In like manner, discipleship transfers faith and pays forward the fruit of raising disciples who make disciples, advancing the kingdom of heaven. Work too is a God given gift to be stewarded. Through vocation a person discovers their callings, and in vocation a person creates the goods and services that benefit people for the greater good. The fruit of work is not merely the products, but relationships. The fruit of a Christian’s labor is ultimately fellowship, community, and relationship. More than just consumable products, business creates an economy of community and meets that community’s needs. This has been evidenced in society in the justice system, medical system, education system, welfare system, etc. All of these constructs are imperfect but faithful strivings to apply faith, wisdom, and love, for the advancement of the city’s people, for the glory of God.

A person who consistently seeks God’s will and has a concern for the things that concern God will not easily be led astray by false prosperity teachings like those in Jeremiah 29:8-9. Christians should not idolatrize ease, comfort, and material wishes in denial of the will of God for the good of their souls and the care of others. If Christians are to be about the welfare of others, they must make sacrifices and cease neglecting to love the stranger, the sojourner, the outcast, the defenseless, the poor, the orphaned, and the widowed. As a people who gives, rather than takes, Christians must make space for these people in their lives, budgets, and homes, remembering that while we were strangers, Christ died for us (Rom 5:8). Because Christ commands His followers, Christ is in His followers, and Christ is glorified by His followers. Life is not meant to be inwardly focused or to be lived for self. The life that terminates on the self is a life that truly fails to live at all because it is a life that only deeply knows one very small sampling of the many billions of beautiful creations and experiences God has made for His children’s concern and wonder.

Christ followers should live from a position of awe, beholding God’s beauty and His goodness. In Jeremiah 29:11-14 God has told the Israelites He is for their good. God makes similar promises, specifically relevant to Christ followers, in Romans 8:28-32. Living in light of God’s promises and His gifts—as kingdom heirs—God’s people will rediscover their humanity and who God has created them to be. The Christian who finds joy in the will of God will have their fortunes restored in flourishing in their own personal shalom.

What does it look like to live in the awe of God and to steward one’s life and gifts for the glory of Christ and the life of others? Gerard Manley Hopkins, who as a young man struggled with homoerotic thoughts, and suffered a lifelong affliction with what is today called bipolar disorder , paints a glorious picture. “What I do is me: for that I came. I say more, the just man justices; keeps grace: that keeps all his goings graces; acts what in God’s eye what in God’s eye he is – Christ – for Christ plays in ten thousand places, lovely in limbs, and lovely in eyes not His; to the Father through features of men’s faces.” This is the personified and active beauty of the Christian sojourner’s work, empowered by the grace of Christ. As Shakespeare said, “To thine own self be true.” This is by no means to say, “Be selfish,” or “Follow your heart” (Jer 17:9); but it is to say that each of God’s children is endowed, nay embedded, with unique and certain gifts for stewarding back to God in service of the Father and concern for fellow man. A Christian is to recognize their gift and honor the stewardship of that gift. Hopkins gave his life and his sin to God, and in turn was led to the priesthood and to celibacy. By God’s grace he came to understand his gift was in keeping a literary treasury of the Creator’s majesty—communicating the beauty of God in an aesthetic theology he observed in all things seen, and in the awesomeness of relationship with the Unseeable. This was his gift and his calling. Using his calling he has summed up the calling of every Christian.

Every Christian should do what the Father has gifted them to do, and they should do it with all their might, for the welfare of the city of man to the glory of God. As the Body of Christ, Christians are the hands and feet of Christ in the world. Christian lives are for His service and to His glory. If Christ be in a person, their desire to actively engage the calling to steward their God-given gifts should be no less natural than breathing.

Like the Judean exiles in Jeremiah 29:11-14, “we are called to abide in God and say, ‘Let it be to His plan for our part in His divine and wondrous mystery.’ We can be assured that God’s desire for our work is a mighty collaboration, not only with our Creator, but the entire world. In this broken world we have a responsibility to bring healing and harmony to our most immediate surroundings, and work outward. By these actions we too are healed.” Let us not deny our exile, accepting this place as home. Let us not live for the now. Let us not resist the plow. Let us not allow the potential work of our gifts to go unrealized, or our lives to terminate on self. Let us follow God where He leads us, settle there, and give every ounce of our lives. Let us be like Christ, and be poured out as a gift in the city of man – for the love of our neighbor, for the welfare of the city, and for the life of the world; so that in this all the glory may be God’s; forever. Amen.

* References are cited in the print format available for download above.

Chad W. Hussey is an average Jesus loving iconoclastic non-conformist neighborhood hope dealer – a husband, father, urban missionary, community group leader, Master of Divinity student at The Southern Baptist Theological Seminary, and Community Life Intern at Sojourn Community Church in Louisville, KY.

Chad W. Hussey

Christians as God’s People in Continuing Exile

Part 2 of a series on the Application of Jeremiah’s ‘Letter to the Exiles’ to Christian Living and Approaching Culture Today. Part 1 Here.
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The Arch of Titus commemorating the sacking of the Second Temple.

The Theology of Continuing Exile
“In the exile the Hebrews become a stateless minority in the context of a massive empire, first under the Persians, then under the Hellenistic rule after Alexander, and finally under the Romans into the Common Era with Christianity.” N. T. Wright, most notably among others, has argued that the first century Jews saw their existence under the rule of the Roman Empire as a continuation of the ongoing exile. Israelites in this time believed they were still living under divine punishment as they awaited the fulfillment of the promises of Isaiah 40-66. “In the common second-temple perception of its own period of history, most Jews of this period, it seems, would have answered the question ‘where are we?’ in language which, reduced to its simplest form, meant: we are still in exile. They believed that, in all the senses which mattered, Israel’s exile was still in progress.” Daniel L. Smith-Christopher stakes a similar claim saying, “In later biblical thought, consciousness of being a ‘certain people scattered and separated among the peoples is also evident in metaphors for Israel as the ‘righteous remnant’     [. . .] that suggest a minority consciousness.” “Part of the myth of Persian benevolence is the idea of an end to the exile in 539. But all that ended was Neo-Babylonian hegemony, to be replaced by that of the Persians. Ezra would point out, in his public prayer, that the Jewish people were ‘slaves in our own land’ under the Persians (Neh 9:36).” Smith-Christopher continues, “Post-exilic Hebrew writings like Daniel, would go so far as to reinterpret Jeremiah’s predicted ’70 years’ into 490 years—effectively implying that the people were still in exile in the Persian and Hellenistic periods.” What is clear is that even after the return of the Jews from Babylon, Israel remained captive to foreigners and never regained status as an independent nation-state. While Israelites returned to Jerusalem, they remained exiles under the slavery of oppressive foreign empires.

N. T. Wright suggests that worse than foreign oppression, “Israel’s god had not returned to Zion. [. . .] Israel clung to the promises that one day the Shekinah, the glorious presence of her god, would return at last.” For four-hundred years, between the time of the building of the second temple, and the coming of John the Baptist, the Israelites did not hear an inspired word from the Lord. What is indicated is that “the exile is not yet really over. This perception of Israel’s present condition was shared by writers across the board in second-temple Judaism. The exile, then, was not concluded at the Jews return to Jerusalem, nor was it completed in the work of Ezra and Nehemiah. Rather than seeing the restoration of a national past, the enslaved Jewish people were forced to form a new sociological existence with no political stronghold, instead becoming a purely religious community with an ethno-centric identity. During the 400 years of silence, the estrangement from Yahweh was felt by the Jews, and recorded when the author of 2 Maccabees wrote, “Gather together our scattered people. [. . .] Plant your people in your holy place, as Moses promised” (2 Maccabees 1:27-29).

When Jesus came announcing the forgiveness of sin and the coming of the kingdom of God, it is evident that the Jews identified Him as their political savior from exile. But rather than restore national Israel, Christ came to begin the rescue of the exiles from their estrangement from God. Christ releases the shackles of sin, beginning God’s people’s—the “elect exiles in the dispersion” (1 Pet 1:1) —sojourn to the “city with foundations whose architect and builder is God” (Heb 11:10). In this context, the exile of the Israelites to Babylon receives its proper recognition as the first pivot point in God’s redefinition of the geopolitical identity of His people. This shift finds its fulfillment in the great commission when Christ commands His followers to “make disciples of all nations” (Matt 28: 19). There is now no difference between Jew and gentile (Gal 3:28).

The Great Commission

New Creation is the true Promised Land
“We have a natural affection for our native country; it strangely draws our minds; [. . .] and therefore if providence remove us to some other country, we must resolve to live easy there, to bring our mind to our condition, when our condition is not in everything to our mind. If the earth be the Lord’s, then, wherever a child of God goes, he does not go off his Father’s ground.” As N. T. Wright explains, it is not as if Israelites were a national people and Christians are a non-territorial people. The strip of land in the Middle East is not God’s true Promised Land. Israel was a sign post marking God’s claim on the whole world. The children of Abraham, the seed who would inherit the land, are the people who are found in the Messiah (Gal 3:29). Creation will have its own Exodus, and in Christ, the people of God will inherit the true Promised Land—renewed creation itself. The Spirit is the down payment on that inheritance. “In the midst of the nations, Israel will be a sign that it is possible to be a nation whose key characteristic is trust in the world’s invisible Maker—to use the biblical word, a culture defined by faith.” In Romans 2:17-24 the Apostle Paul says that Israel was given for the salvation of the world, but under the Law, Israel completely failed in performing its salvific role—to be the light of the nations (Isa 49:6). Paul, referencing Isaiah 52, says, “The name of God is blasphemed among the gentiles because of [Israel].” “So God’s response to the ultimate cultural problem—a world full of mutually antagonistic nations entrenched in the self-provision and self-justification seen in Babel—is a fully cultural solution.” In Babylon, God takes Israel out from under the wicker basket and says, “Now let your light shine before men.”

As the people of God, the elitist Israelites never fully grasped their identity in this calling. Between the exile and the time of Christ the Israelites are constantly faced with the question: If God has created the world for Israel, why does Israel continue to suffer? The answer is that the world is not merely given for Israel, but that Israel was also given for the world. “In terms of the first level of covenant purpose, the call of Israel has as its fundamental objective in the rescue and restoration of the entire creation.” The exile became the first step toward Israel receiving a more realistic view of herself. Israel is not “true humanity,” ordered to establish dominion over the subhuman nations. God’s people are given a priestly calling for salvation of the nations. The exile paves the way toward Yahweh’s people’s understanding of God’s plan for the world.

Because Israel was unfaithful to her commission, keeping God’s message of salvation to themselves, God resolved to send His Son, to be born an Israelite, and faithfully fulfill the Israel vocation. In this lineage, Christians are the continuation of Spiritual Israel, qualified in Christ to carry forward the New Covenant message of salvation to the world. Christ’s work has been passed to the continuation of Israel (Spiritual Israel, the church), by Christ’s sending the Spirit of God to dwell within believers.

God’s covenant purpose, according to Wright, has first to do with “the divine intention to remake and restore whole world through Israel,” and “second, with his intention to remake and restore Israel herself.” The greatest prophecies for the return from exile strongly affirm God’s commitment to restore Israel. In Ezekiel 36, Yahweh says, “I will take you from the nations, and gather you from all the countries, and bring you into your own land. I will sprinkle clean water upon you, and you shall be clean from all your uncleanness. [. . .] Then you shall live in the land I gave to your ancestors; and you shall be my people, and I will be your God.” Israel understands then that sin has caused her exile, and the exile cannot be finished until her sin is forgiven. To this end, Christ entered the world. To the surprise of the Jewish people, Jesus did not free the Israelite captives from empirical oppression, but instead frees the faithful from the captivity of sin. Jesus did not end the physical exile of the Jews, but inaugurated a New Exodus. Leading followers through the waters of baptism, the Greater Moses now marches the enslaved out of captivity and into new life, inaugurating the new journey toward the new and restored kingdom of promise. The kingdom/exilic existence of spiritual Israel hinges at Jeremiah 29. The Babylonian exile results in the replacement of God’s national people with God’s faithful exiles. The Lord’s people will not again be a gathered kingdom people until the consummation of the kingdom of heaven.

Part 3: A More Christian Approach to Post-Christian Culture

 

* References are cited in the print format available for download above.

Chad W. Hussey is an average Jesus loving iconoclastic non-conformist neighborhood hope dealer – a husband, father, urban missionary, community group leader, Master of Divinity student at The Southern Baptist Theological Seminary, and Community Life Intern at Sojourn Community Church in Louisville, KY.

Chad W. Hussey

1 Corinthians 6:9

“Or do you not know that the unrighteous will not inherit the kingdom of God? Do not be deceived: neither the sexually immoral, nor idolaters, nor adulterers, nor men who practice homosexuality, 10 nor thieves, nor the greedy, nor drunkards, nor revilers, nor swindlers will inherit the kingdom of God. (1 Corinthians 6:9-10)”

Sadly, I must confess, before coming to Christ I was guilty of more of these sins than I like to admit. I was guilty of quite a few of them. When you consider idolatry (the making of anything in your life a higher priority than God), that any sex outside of marriage is sexual immorality, and that divorce, biblically, is adultery, this passage has convicted a great majority of people in the Body of Christ at some point in our past. Further, according to this passage, not one of these sins is more condemnable than another. Sadly, some of us treat these sins as if one were worse than all the rest. These sins are equal according to this passage. Others of us don’t want these acts labeled as sins at all. Still the Word of God says what it says, and regardless of anyone’s heart in the issue, Christ followers are subject to the authority of the Bible. I myself have stood alongside every person guilty of any of these acts as a sinner unworthy of God’s love. I recognize that on my own I am no different. I do not hold myself in higher regard than ANYONE, and as the Apostle Paul said, “The saying is trustworthy and deserving of full acceptance, that Christ Jesus came into the world to save sinners, of whom I am the foremost.” What I want to express is that by my belief in the Bible and my love for Christ I do not hate anyone nor do I believe I have any more right to Christ, or life and liberty for that mattter, than anyone else. People who know me, know my heart in this matter, and my LGBT friends can attest to the depth of our relationships and the genuine love and compassion that we share for one another. At the end of the day, what I know most clearly is that we are all sinners and all desperately need Jesus. That is the only message I’m called to deliver.

The good news, I found, and that I want to extend to everyone, is that immediately following the passage above (1 Corinthians 6:9-10) is verse 11: “And such were some of you [members of the Corinthian church]. But you were washed, you were sanctified, you were justified in the name of the Lord Jesus Christ and by the Spirit of our God.”

What verse 11 illustrates is that many members of the Corinthian church, were formerly idolaters, adulterers, homosexuals, thieves, drunkards, revilers, and swindlers, etc., and they were all worshiping and serving together in the church, and accepted and loved by God. They were people who were saved and sanctified by Christ. Maybe all of the sin I’ve committed makes me more compassionate. I don’t know. Christ says, “he who is forgiven little loves little.” Maybe that means “he who is forgiven much loves much.” Perhaps that’s me. But perhaps that should also be all Christians. The Bible is clear that no people, on their own merit, are worthy of God. But the Bible is also clear God’s love and saving grace are available to anyone who would take hold of them and look to the cross. Every last one of us are sinners in need of the savior Jesus Christ. Not one of us in the Church is at liberty to deny anyone access to the cross or the gift of repentance. We are not called to badger, or hate, or condemn anyone, but to be light in the world. Our calling is to be like Christ, to engage, love and embrace sinners, to encourage all people to receive the gospel, and to help every person develop a relationship with Jesus Christ. We must understand that the sanctification of individuals is not our work, but is the progressive work of God in the hearts of each person as we engage Christ in His Word. My hope is simply that we would all bear fruit in keeping with repentance. Be kind, love people, point them to Jesus, and let God work.

Family Force 5

Did you know Christians have fun?  I did…I just didn’t know we did it in front of each other.

That was my thought the first time I saw these guys.  I’m kidding about Christians having fun.  Of course we have fun!  At least I do.  I can tell you with certainty that these guys do too, and aren’t afraid to do it in front of anyone.  Why are some of us so rigid that we give the impression that our faith makes us a total buzz-kill?  Let me tell you, when it comes to doctrine, I’m practically a Puritan, but even this Baptist (Reformed Baptist) loves to dance…and sing…especially for the LORD.  Not only do I do it because I love to have fun, but I do it because it is biblical.

Psalm 100:1 Make a joyful noise to the Lord, all the earth!
    Serve the Lord with gladness!
Come into his presence with singing!

Psalm 149:3 Praise His name with dancing

Family Force 5 has been somewhat maligned for not including a message about Jesus every song.  In my opinion it’s a shame because they have clean music that is free from profanity and obscenity, they are openly professing Christians, and they proclaim the gospel at all times.  When I saw them live, they shared the gospel of Christ between nearly every song.

These are guys that have a heart for Christ, that are going out into the world and sharing the Good News with people who aren’t going to lend their ear to your local Youth Pastor….ie on The Warped Tour. They are also big supporters and heavily involved in working with the NGEN Christian Radio Network.

It is not often that an openly Christian music group, who proclaims the gospel, and holds to real Christian values gains the respect of young secular music fans.  These guys are missioning right here at home amongst our nation’s youth, and I believe that should be celebrated.

Christian Idol?

Is Angie Miller the next in a developing lineage of American Idol Contemporary Christian music stars?


“You Set Me Free” is an original song written and performed by Angie Miller

It is no secret that American Idol has proven itself a breeding ground for highly successful pop stars and country music stars alike, but there may be a new trend growing. Last year Colton Dixon finished 7th on American Idol season 11. Dixon has gone on to release his debut album, A Messenger, which peaked at #1 on Billboard’s Christian & Gospel album charts, and #15 on Billboard’s Top Top 200.


“You Are” as performed by Colton Dixon and his sister Schyler

If you’ve been watching this season you already know there is another Contemporary Christian star being born. If you aren’t an Idol watcher, I want to call your attention to Angie Miller. Miller is currently a top 4 finalist on Idol Season 12. In her signature style, seated at the piano, Angie has been belting out faith based ballads for weeks. As Randy Jackson says, “Angie is in it to win it.”

Before her American Idol debut, Miller served as a lead singer in the worship band at Remix Church in Salem, MA. I find it dually exciting to see world class talents entering into the genre of Christian music, and to also see the American Idol stage exposing its millions of viewers to Christian performers each week.

Moses Points to Jesus

Moses was the most important person in the Jewish faith until the arrival of Christ.  Below I will lay out a good portion of the similarities of Moses and Christ, and why the parallels are important to see.

Moses points to Jesus
Hebrews 3:5 “Moses was faithful as a servant in all God’s house,”[a] bearing witness to what would be spoken by God in the future. 6 But Christ is faithful as the Son over God’s house. And we are his house, if indeed we hold firmly to our confidence and the hope in which we glory.

Moses frees the Israelites.

Moses born an Israelite = Jesus born an Israelite
Moses spends his childhood in Egypt = Jesus spends His childhood in Egypt
Moses fled from the king who wanted to kill him as a baby = Jesus fled King Herod to Egypt as a baby
Moses born under foreign dominion by Egypt = Jesus born under foreign dominion by Rome
Moses was adopted = Jesus was adopted
Moses stepped down from royalty to be an Israelite = Jesus was lowered from heaven to an Israelite

Moses spends 40 days on Mount Sinai preparing to deliver The Law = Jesus Spends 40 days in the desert preparing to deliver the Heavenly Law

Moses spends 40 years in the desert = Jesus spends 40 days in the desert
Moses was a shepherd = John ch 10 Jesus calls himself the great shepherd
Moses called to free Israelites from Bondage = Jesus frees us from bondage of sin
Moses performs Miracles = Jesus Performs Miracles
Moses first miracle shows dominion over the snake (his staff) = Jesus first miracle he shows dominion over the devil (snake), not succumbing to temptation
Moses heals his leprous hand = Jesus heals leprosy
Moses’ plagues = Jesus plagues of Revelation
water to blood = Revelation 16:3, frogs=Rev 16:13, boils= Rev 16:2, hail=Rev 16:21, locusts= Rev 9:1, darkness = Rev 16:10, angel of death = Rev 6:7
Jesus chose the passover meal for the Last Supper
Passover blood of lamb saves Israelites = Blood of the lamb christ saves God’s believers
Blood on the door frame seals protection = Christ blood is painted on the door frame of believers hearts for our protection
Red Sea parts and people access God’s holy land = Temple curtain torn and people given access to the Holy of Holy’s
People get to the other side of the red sea and sing the song of Moses = Revelation 15:2 a sea of fire by which all the people of God stand by victorious and sing the song of Moses
Moses gives the people clean water = Jesus is the living water
Moses gives them Manna, bread from heaven = Jesus is the bread from Heaven, the true Manna
Moses goes to the mountain to the get the law = Jesus gives a new law in the sermon on the Mount
People try to stone Moses in Exodus 17 = People try to stone Jesus in John 8
Moses picks 12 men to go search the Holy land = Jesus picks 12 Apostles
Moses picks 70 leaders = Jesus sends out the 70
Israelites can’t go to the promise land until Moses dies = Christians couldn’t go to our promised land without the death of Christ
Moses left Joshua to lead the people = Jesus left the Holy Spirit to lead His people
Moses people were sealed = Jesus’ people will be sealed…Exodus 13:16  And it will be like a sign on your hand and a symbol on your forehead that the Lord brought us out of Egypt with his mighty hand.” = Revelation 7:3  “Do not harm the land or the sea or the trees until we put a seal on the foreheads of the servants of our God.”

Jesus frees sinners.

Now that we have established a parallel of the two men  We can parallel the Exodus stories.  As the bible is one big story of little stories that repeat over and over, The Exodus story is the prime example of what the new Exodus (the end times/Revelation) will look like.  Jesus is our Moses who will bring plagues upon the world (in Revelation 16), free us from the bondage of sin, lead us wandering in the desert of life so that we can learn the necessary sanctifying lessons of glorification, and take us through the great sea that looks like sure doom (tribulation) and into our Promised Land in eternity.

You see…Moses was the Jews deliver, and Jesus is ours.

 

Chad W. Hussey is an average Jesus loving iconoclastic non-conformist neighborhood hope dealer – a husband, father, urban missionary, community group leader, Master of Divinity student at The Southern Baptist Theological Seminary, and Community Life Intern at Sojourn Community Church in Louisville, KY.

Chad W. Hussey

Jesus Wants the Rose

Life has a way of corrupting us.  I post this because it speaks to me…

I was that rose. In every way. Completely corrupted. It is such a joy to serve a God who is so patient and loving, and that actually, in His mercy, desires to sanctify me, equip me, and use me to represent Him. I am so humbled I hardly feel worthy…and yet he calls me.

Luke 5 20 When Jesus saw their faith, he said, “Friend, your sins are forgiven.”

John 8 11 And Jesus said, “Neither do I condemn you; go, and from now on sin no more.”

Luke 5 30 But the Pharisees and the teachers of the law who belonged to their sect complained to his disciples, “Why do you eat and drink with tax collectors and sinners?” 31 Jesus answered them, “It is not the healthy who need a doctor, but the sick. 32 I have not come to call the righteous, but sinners to repentance.”

 

Prosperity Gospel Fiction and God’s True Deliverance

Unfortunately for prosperity gospel fans I have some bad news.  God does not always free the oppressed on earth.  God does not always remove every obstacle from our path, and his promise to believers certailinly isn’t earthly wealth.  Demanding God remove all obstacles or deliver us from all earthly oppression as a requirement of our faith is egregious Idolatry of the things of the world and of our earthly existence.

Christ’s offered deliverance in the Bible is eternal life.  This is central to the understanding of God’s plan for the deliverance and the glorification of our souls.  If it was God’s intention to free oppressed peoples on earth, he would not have let the greatest prophet of the Old Testament, Isaiah, be sawn in half.  He would not have left John, the Baptist, the most righteous man ever to live (prior to Christ), in prison to be beheaded.  He would not have had the holiest men left on earth after Christ, (the Apostles) put to violent deaths….executed by crucifixion and beheaded defending their beliefs to the very end.  The apostles confidence in what they had witnessed was so strong, and their belief in the resurrection so powerful, that they confidently walked into death in an expression of utmost conviction to Christ, all for the glory of God.  If His plan were an earthly prosperity, God would not have let nearly every great Protestant Reform leader and nearly every translator who attempted to make the Bible accessible to the common man, be burnt at the stake or slain at the hands of the Roman Catholic and Anglican Churches.  He wouldn’t have let hundreds of thousands of Protestants be murdered by their oppressive theocratic rulers in the 16th and 17th centuries – all for trying to remove government rule from the Church.  These are God’s people…the ones most closely aligned with His plan.  Not set free from bondage, put to death.  Man’s purpose is to glorify God, and the conviction of these men – to the death, is the supreme demonstration of faith in the Lord Jesus Christ.  These men all recognized God’s plan is not the deliverance of His people in the earthly realm, but rather, His call is for us to put to death the earthly desires within our hearts and seek Him.  His grace is sufficient.  Deliverance comes through death to self and life in the eternal salvation of our Lord and Savior Jesus Christ.  If you’re looking for the temporal, earthly things God can provide you, your eyes are on the wrong prize.  Set your anchor beyond the clouds (Hebrews 6:19) and you will be provided a peace that transcends all understanding (Phillipians 4:7).

By:  Chad W. Hussey By:  Chad W. Hussey