Nielsen’s Nook

For better or for worse Modern Reformation published the book review I did on Ed Clowney’s posthumous How Jesus Transforms the Ten Commandments.  See for yourself in the Current Issue section of the Modern Reformation web site or read the unedited version on the Nook. 

The third and last section of Osborne’s article, “Special Issues” moves to consider the following elements:

1. Paul’s use of Hellenistic forms of rhetoric
2. Liturgical elements in Paul
3. Virtue and vice lists in Paul
4. The center of Paul’s theology
5. Theological development in Paul
6. Sociological factors in Paul
7. Paul’s relation to the narrative
8. Contextualization of Paul

In order to not get too bogged down in the details here, this writer will interact with some of the themes that runs through out these sections. In the section ‘The Center of Paul’s Theology” Osborne asks this question:

Since the Pauline letters are occasional in nature, and since Paul failed to develop his thought systematically, is it possible to conceive of a Pauline “theology” in the broad sense or of a “center” in the narrow sense?¹

With the controversy that has surrounded the Apostle Paul since his calling by Christ Jesus into the Apostolic office, there is much to be said here. Osborne informs us that most interpreters have sought to seek a balance. Since there is no overwhelming consensus on what that center is, many have sought to articulate a “cluster of themes rather than a single idea or controlling principle.” ² Osborne offers this solution to the dilemma:

The way out of the maze is to utilize the techniques of biblical theology, especially those of the analytical method. A “bottom-up” approach will follow the themes as they develop from one Pauline letter to another, allowing them to decide their own direction. ³

So far so good. However, we suggest one qualification which we will seek to understand via considering more of Osborne’s thoughts in this article.

Personally, “analytic method” is not a term that we would expect to see in apposition to “biblical theology.” Perhaps, because Osborne does not define the nuance he is presenting in the term “analytic method” we may find through other writings that he is concerned with the qualification that we make here. How does one implement biblical theology and have any assurance that the venues one explores in Paul are not rabbit trails but actually the main ideological thoroughfare Paul travels?

If the concept of scriptura ex scriptura explicanda est (roughly, scripture from scripture is explicated) still holds then we are bound to employ both a bottom up, inductive, biblical theological approach to the texts in concert with a top down, systematic, deductive fashion those scriptures outside of Paul, particularly those that can bring perspicuity to some of the unclear statements he has written. So the qualification would be that mere biblical theology will not provide the resolution that some offer as over against a merely systemic approach.

If we would understand scripture that it might be the explanation of scripture, then it would seem employing such circumspect studies of sociology contemporaneous with the texts being studied, understanding Paul’s use of narrative and rhetoric, and his theological development is necessary for understanding Paul on his own terms. Osborne rightly advocates the tempered use of some of these elements directing the reader towards a more balanced reading of Paul.

Osborne, Grant R. “Hermeneutics/Interpreting Paul.” In Dictionary of Paul and His Letters, ed. Gerald F. Hawthorne, Ralph P. Martin and Daniel G. Reid, 388-396. Downers Grove, Ill.: InterVarsity Press, 1993.

I have some time off from preaching for a while, so I am diving into Paul, especially the book of Romans after spending much time in Genesis, Deuteronomy and the Psalms.� In trying to understand how first century apocalyptic elements may have featured in Paul’s writing, I came across this article by Osborne.� I found it engaging and insightful, while at the same time troublesome, such that I felt the need to work out some of the reflections I had here.� Perhaps readers of the Nook will have irenic insight for me also.

Osborne’s article, after brief introduction, falls plainly into three sections.� First, he addresses recent hermeneutical issues, establishing so called “Classical Hermeneutics” over against various interpretive theories and hermeneutical frameworks.� Second, the article briefly considers the rubric and specifics of the forms Paul uses in his epistolary writing.� Finally, Osborne marches through territory he names “Special Issues.”� Here Osborne touches on rhetorical criticism, Paul’s use of liturgical material, social codes impacting Paul, the center of Pauline theology, Paul’s theological development, Paul and sociology, narrative criticism, and the contextualization of the Pauline corpus.

In the coming posts, I will lay out some of the high points Osborne makes and attempt to interact meaningfully with them.

Clowney, Edmund Prosper. How Jesus Transforms the Ten Commandments, ed. Rebecca Clowney Jones. Phillipsburg, NJ: P&R Publishing, 2007. xiv, 154. $12.99.

This posthumous work is everything you would expect from Ed Clowney, who this writer suspects is presently finding new and more wonderful Christological connections now with the Lord. The book is pastoral, theological and of course very concerned with redemptive history.

The purpose of the book, expressed in the preface, fits clearly under the rubric of redemptive history: “What role does the law play in the history of redemption?”[1] In answering this question, Clowney opens up to the reader his interpretive approach to the Bible: “Christ not only obeyed the law, but also displayed its true meaning and depth.”
[2]

In the initial chapter, the case is made generally as to how Jesus, the covenant Lord, fulfills the law, which was “given to be a reflection of the divine character.”[3] The Ten Commandments come to us in the context of a common ancient Near Eastern literary form in which the vassal king must be exclusively committed to the supreme suzerain ruler, who promised curse for disobedience and blessing for obedience. [4] In light of the repeated failure of God’s people, the Lord brought exile and judgment. Yet, out of this slough of despond, the old things are made new in Christ. [5] In insisting on the persistence of the Old Testament covenant, [6] Jesus “fulfills the law by obeying it, but also by revealing its promise.”[7]

In chapters two through eleven, the focus is on Jesus’ fulfillment of each of the Ten Commandments specifically. Following Deuteronomy 6, Clowney makes the case that all subsequent commandments are predicated upon the first commandment, in which God establishes his identity and right to speak commandments for us to obey.[8] In placing the Ten Commandments in the paradigm of the Exodus, Clowney underscores that the law Giver is also the Redeemer, whose “redemption is not done by proxy.” [9] In becoming our Savior, God demonstrates himself to be our Bridegroom and King in the person of Jesus Christ. Indeed, “incarnation is insufficient to redeem” and so in Jesus, our Redeemer is also the Suffering Servant and Conquering Savior. Consequently, the first commandment stresses that there shall be no other name than that of Jesus. [10]

Chapter three presents an array of issues revolving around the prohibition of idol worship. After establishing a person as one created in the image of God, Clowney briefly chases perspectives which have sought to either overstate or understate the dignity of humanity. Resolving this tension is Jesus Christ, who is “God’s gracious gift of an anointed image, which we are not only permitted but commanded to worship.”[11] The only way to avoid idolatry, spiritual or otherwise, is union with Christ.

The name of the Lord is not to be used in vain because “God himself is present in his name, and all his works reveal that name.” [12] In fact the manifold names of God point us forward to fulfillment in Christ, [13] who gives us that triune family name that we receive at baptism, our name-giving ceremony[14] that we might honor that name.

The Sabbath, a creation ordinance repeated in the law, expresses God’s covenant with his people and is a sign not only of creation but of redemption.[15] Thus when Jesus declares that he is Lord of the Sabbath, he proclaims himself as our Creator, Redeemer and Sabbath rest. [16] Consequently, “first-day worship is part of our calling to do more, not less”[17] and that finding our joy and rest in laboring for God must extend to every day of the week.[18]

Chapter six extends to the reader a practical handling of the fifth commandment, concerning Jesus’ family values,[19] imploring parents to nurture their children as those who have received the family name of God in baptism as they have.[20] Thus, together we honor our family name – ‘Christian’.[21]

The gospel approach to honoring human life avoids esteeming it more than the Creator and devaluing human life of its uniqueness in the created order.[22] It is alone Jesus who “provides the very Life that can rescue us from our murderous selves.”[23]

Marriage and its antithesis, adultery, are figures that describe God’s covenant love for his unfaithful people. The command not to commit adultery ultimately looks forward to the union believers have with Christ that “lasts longer than marriage.”[24] This chapter also examines, in cursory form, gender relations and Christian marriage and sexuality.

In directing our hearts to himself, the true treasure, Jesus fulfills the eighth commandment.[25] This wealth is in fact the inheritance believers have in Christ. It is more than getting stuff or honor. Jesus gives himself to us, that we may be one with him.[26] In abiding in Christ the believer learns not only to refrain from theft, but more importantly “to multiply our treasure by clinging to Christ alone.” [27]

God has sworn by himself and his word that this witness is true. He has sent his Son Jesus, “the faithful witness.” Jesus bore witness to the Father. The Spirit now bears witness through his people throughout history. Even to his people, Jesus continues to bear witness in inscripturating the apostolic witness of the New Testament and in giving to the Church the Eucharist and baptism in which he is spiritually present. Christ has sent his Church out, as individuals and corporately, to bear witness to himself – not by means of personal experience – but by joining “our own witness to that of the apostles and prophets.”[28]

Jesus stated the tenth commandment positively when he said, “Seek first the kingdom of God and his righteousness” (Matt 6:33). This commandment now compels believers away from anything “that would draw us away from contentedly serving God wherever in his good providence he has placed us.” [29] It proclaims a singularity of love to God alone[30] with all our heart, our soul and exceedingly all of us.

My criticisms of this book are two. First, Clowney seems to vacillate between the claim that “Jesus fulfills the law” and that “Jesus transforms the law”. The latter statement (also the title of the book) seems problematic since Clowney claims the law was “given to be a reflection of the divine character”[31] and divine character is immutable. Conceptually, Clowney clearly argues for the idea of fulfillment of the law; however, suggesting that Jesus transforms the law might introduce unnecessary confusion. Here perhaps Clowney would have done well to clarify that the idea of transformation is not “of the law” but of our understanding of the law in light of Christ. Second, while Dr. Clowney was able to address many weighty and controversial matters in the course of this book, the cursory handling of topics like submission, gender relations and sexuality may leave readers disappointed and wanting more substantial discussion.

Clowney’s book, including its study questions, comes highly recommended as a helpful introduction to the role of the law in the history of redemption.

William J. Nielsen is presently a PCA pastoral candidate preaching frequently as a licentiate of the North Texas Presbytery, PCA and reflecting at Nielsen’s Nook.

[3] Ibid., 2.

[4] Ibid., 3.

[5] Ibid., 7.

[6] Ibid.

[7] Ibid., 8.

[8] Ibid., 12.

[9] Ibid., 14.

[10] Ibid., 20.

[11] Ibid., 27.

[12] Ibid., 40.

[13] Ibid., 45.

[14] Ibid., 44.

[15] Ibid., 55.

[16] Ibid., 59.

[17] Ibid., 62.

[18] Ibid., 151.

[19] Ibid., 67.

[20] Ibid., 72.

[21] Ibid., 77.

[22] Ibid., 80.

[23] Ibid., 84.

[24] Ibid., 96.

[25] Ibid., 107.

[26] Ibid., 114.

[27] Ibid., 120.

[28] Ibid., 136.

[29] Ibid., 145.

[30] Ibid., 149.

[31] Ibid., 2.

Why is it that we could all sit down with strangers at any coffeeshop in the US and talk about the urban legends we — for some reason — all know? Made to Stick is a book that seeks to thoughtfully examine the stickiness of the things people have said and written over the last 2,500 years, identify commonalities and provide practical paths towards stickier communication.

I am about a third of the way through the book presently and have found it tremendous as a pastor and preacher. Generally speaking, it has helped me to think about how to communicate things that matter (i.e., sermon texts, direction of bible studies, or even direction of a church) in ways that convey their weightiness with more resonance. I have downloaded the audio version and have been listening during my commute (25 minutes each way). Whether, your preaching, teaching or just trying to communicate in ways that move people, I think you’ll find equity in this book. It is well done, avoids the gimmicks of much of today’s pop-communication literature, and provides a practical path to identifying and communicating the core elements needed in any message of importance.

The following is a book review by Brent Swanson. Mr. Swanson is a graduate of Yale Divinity School, serving a one year internship at Park Cities Presbyterian Church (PCA) in Dallas, Texas. Brent’s Blog is τελος

In Christ-Centered Preaching: Redeeming the Expository Sermon Bryan Chapell argues that if our sermons are to be effective, they must always be centered upon Christ’s redeeming work on the cross. While the entire book is full of insightful instruction, Chapell’s distinct contribution lies in the final section of the book entitled, “A theology of Christ-centered messages.” Here Chapell constructs a theology of preaching which focuses upon the depravity of both the ancient and modern readers as well as the solution to this depravity in the person and work of Jesus Christ. As Chapell develops his theology, he reveals that justification by faith (and not just any doctrine concerning Christ’s person and work) is the true center of good preaching.According to Chapel, all sermons must be unified through what he calls the “Fallen Condition Focus (FCF).” Every passage of scripture speaks to a specific area of fallen humanity that both modern and ancient readers have in common. Once the FCF is identified, the main purpose of our sermon is to address this particular sin in both the ancient and modern audience. For Chapel, finding the FCF is important because “until we have determined (a text’s) FCF we do not really know what a text is about even if we know many true facts about the passage.” Identifying the FCF not only provides unity to our sermons, but also “makes listener response –rather than the static acquisition of information-the goal of the message.”Identifying the FCF, however, is only part of the task of Chapell’s Christ-centered preaching. Just as all sermons must have an FCF, so all sermons must contain the remedy that God provides for the particular human sin. In fact, the very reason Scripture points out our sin is so that we can see the remedy God has provided for our fallen condition. Thus, as Chapell explains, “the Bible’s ultimate aim is beautifully positive. Scripture addresses features of our incompleteness only because such a focus concurrently signals the work of Christ that makes us whole.” No sermon is complete without this double thrust towards uncovering the particular sin identified in the passage and the remedy of this sin supplied in the gospel.Chapell is not unaware of the problems created by his method of preaching the work of Christ in every text. One issue he addresses is the problem of how to get Christ’s work out of a passage that does not mention Christ at all. Chapell admits that “no single verse, no single passage, no single book tells us all we need to know about Him (Christ.).” Yet, he explains, all texts are linked in some way, shape, or form to the overarching theme of God’s redemption through Christ. Preachers must learn to connect each text to the Bible’s overarching redemptive theme. A familiarity with the insights of Biblical theology is imperative for this task. Once we understand the theological unity of the Bible we will be able to place a text properly in the context of the redemptive framework.Chapel ends his book with a discussion of the methodology of “redemptive exposition.” In this helpful section Chapell provides practical steps such as how to discern the redemptive purpose in a text. Topics covered include: how to bring Christ into the sermon without feeling like he is “tacked on,”and how to recognize the “key marks” of a redemptive sermon. In the end, Chapell hopes that his theology of Christ-centered messages will counter-act what he sees as a negative tendency in evangelicalism towards “sub-Christian” moralistic preaching.Chapell’s theology of Christ-centered preaching offers helpful ways to incorporate Christ into our sermons. His methodology is sound, as he shows how a redemptive historical approach offers a framework for preaching Christ that stays faithful to the text. However, Chapell’s understanding of what it means to preach Christ is too myopic. After reading his work, one gets the sense that for Chapell, “preaching Christ” means nothing more than “preaching justification.” He mentions several times the problem of “works righteousness” in the Christian life. While self-righteousness is indeed a problem for many Christians, there are more elements to redemption than simply the issue justification apart from good works. Aside from this one critique, Chapell’s book offers many insightful methods for the task of preaching and is an invaluable addition to any preachers library.

Rating: PG13
YEAR: 2005
Media Reviewed: DVD
Language: Arabic with English Subtitles
AWARDS: Golden Globe Best Foreign Language Film
Nominations: Academy Award for Best Foreign Language Film 2005

In a world full of movies, it is nice to find oneself being gripped by a film. Paradise Now is one of those films that spills out on the floor of my comfortable Western living room and doesn’t seem to go away when the DVD player is turned off.

You’ve likely never heard of director Hany Abu-Assad or any of the leading actors in the film (Kais Nashef, Ali Suliman, and Lubna Azabal) - at least I never had. And yet what I found was that the actors were excellent and the story was gripping.

As many good works of art are, this film is also controversial. that some have felt humanizes suicide bombers. I would suggest to you that it is an important film precisely because it moves the Palestinian conflict with Israel from the abstract to your living room and puts it in very human terms.

Saïd (Kais Nashef) and Khaled (Ali Suliman) are two regular guys, who begin the film working as auto mechanics.� They are close friends and are trying to survive in a land that is run down in the mires of a devastating poverty.� They are likeable characters, faithful friends.

They are approached by a man from an unnamed Palestinian resistance group and informed that they have been “chosen” for the next mission.� The film then takes the viewer on a deeply psychological ride, as it depicts the manipulative elements at play in the decision of the two friends to “accept” the mission.

Some of these elements include good rhetoric; however, what we find is that the rhetoric is historical and generational. Saïd’s father had become a “collaborator” when he was only a boy.� A collaborator in Palestinian terms is one who is paid by the Israelis to subvert the Palestinian resistance.� Saïd’s father was discovered and killed when Saïd was only a boy.� Now a man, the shame that Saïd feels because of his father’s treason is a strong compulsion for him to accept the mission to blow himself up in Tel Aviv. Certainly the pressure of resistance groups is very real. The point the film seems to make is that they merely appeal to the frustrations and shames that exist in the Palestinian psyche at the deepest levels.� At one point in the film, the two friends are deliberating over whether or not they should complete the mission.� As they dialog one feels the contradiction in which they live: life is so bad for them that death could only be better. Such a “martyrdom” promises respect while dying in poverty holds nothing but shame for them.

Suha (Lubna Azabal) is the educated daughter of one of a legendary “martyr” who now lives in the aftermath of his death. She serves as the foil in many ways to Saïd and Khaled.� Stephen Holden of THE NEW YORK TIMES writes of Suha’s role as foil in the film:

In an emotional confrontation with both men, she articulates the arguments against suicide bombing. What happens to those left behind, she asks? Her question alludes not only to the grief of surviving loved ones but also to the political fallout from suicide bombing: the tragic pattern of revenge begetting revenge that will further oppress Palestinians. Her humane voice becomes the movie’s moral and emotional grounding wire.

This is a film that should at once make us uncomfortable and at the same time broaden our understanding of the complexities that orbit the ever continuing conflict between Israelis and Palestinians. Richard Silverstein believes that those who view this movie:

will have to reopen their minds to this conflict. They will have to dust off their certainties and grapple with brutal, hard moral ambiguity. They will have to readdress this seemingly eternal conflict in an effort to make sense of the tragedy happening on both sides of the divide. I do not worry that the film will create new sympathizers for Palestinian terror. Anyone who views this conflict in a clear-eyed, balanced way cannot sympathize with such abominable acts any more than they can sympathize with Israel’s often murderous response to them (or vice versa). No one can “win” this conflict.

As an American, terrorism and suicide bombings petrify me. As a Christian there seems to be a better way to establish peace and extend compassion to both the Israeli and the Palestinian than the way in which the current trajectories in Palestine and Israel allow. All heads that roll from the machinery of war and terror were all part of a living whole which the scriptures of Judaism, Christianity and Islam all hold to be the image of the living God. There are more facets to the Israeli/Palestinian conflict than bullets and bombs can address. I hope you will also watch this film, throwing off the shackles of entertainment and taking on the yoke of contemplation.

In trying to make light of just realizing that CompUSA (aka CompUseless) has effectively stolen $350 from me, let me share with you out of my deontological burden how not to get suckered yourself. My wife teaches Philosophy at a local community college where she often gets a rise out of students when she tries to illustrate the Logical Positivists disposition towards religious moral imperatives. My usually soft spoken wife, with over dramatized urgency exclaims, “Stealing!! Don’t do it.” With respect to CompUSA, it might be contextualized to sound something like, “CompUSA!!! Don’t shop there!!!”

In light of my experience with CompUSA today, I have existential evidence that the Logical Positivists’ disposition towards morality is as impractical as the so-called “Laptop Replacement Policy” a slick salesman sold me last September. I asked the fellow as I always do when they push the fear button to get you to buy their policy, “Are you telling me that the laptops you sell here are that poorly made?” He replied, “No, no! You said this was a business laptop and I know that you do not have a lot of time to wait on Toshiba to fix it if something goes wrong. What this policy does for you is if the machine breaks you bring it in and if we cannot fix it on the spot we’ll replace it so that you won’t have to lose any more time.”

Normally, I don’t purchase these things because the manufacturer’s warranty is usually more than enough. Given the pace of my web development and graphic design business, I thought the $350 to bail me out of a temporal bind when the computer failed would be worth it. So it fails this morning. I have a major deadline on July 6. I was expecting to work all day (yes I know it’s a holiday, but salaried aristocrats, not business owners make holidays).

After trying to revive my computer all morning (many of you call me when your computers act up), I decided perhaps I should go ahead and use this “Replacement Plan”. When I get there I get a flat denial of any notion of replacement plan. They don’t have parts in so it should be back to me in a little over a week. #*&@#! I’m dead. I explained to the manager what I was told. He referred me to the documentation. I reminded him that the documentation is all sealed up in a package that I cannot open until I purchase it and that if I had known I was just paying them to broker my own warranty work, I would never have purchased the product (exceedingly over priced at this point). Further, when I purchased one of these replacement plans from Fry’s Electronics for my HP iPaq, I had the unit replaced in 30 minutes no questions asked. That’s is what was promised to me when I purchased this “replacement policy” from CompUSA.

So if you are wise, you won’t shop at CompUSA. I recommend Best Buy or Fry’s. They have always stood behind the many products I have bought from them for business or pleasure. If your still wiser, you won’t purchase these so called warranties or replacement plans. The manufacturer will stand behind their products if they are reputable.

Well there. My first blog rant ever. I feel much better now. Thanks.

I thought I would let those of you who read and post on this blog or others in Google’s blogsphere that Google has a nice new toolbar for Microsoft Word for Windows (2000 or later). You can compose in Word and publish from Word without even opening your browser. Imagine all the publishing benefits you get that way (e.g., auto-spell-check, macros)! Anyway you can download it for yourself.