Nielsen’s Nook

Dr. Peter Enns, former all-star professor of Old Testament at Westminster Theological Seminary, Philadelphia, was interviewed at 10:00 am (Central) today by Public Radio WHYY’s Marty Moss-Coane.

Dr. Enns’ now infamous and scholarly (and dare I say it … pastoral) book, Inspiration and Incarnation: Evangelicals and the Problem of the Old Testament seeks to approach difficulties in the Old Testament (e.g., two drastically different Hebrew Manuscripts of Jeremiah) and in terms of the Incarnation. Ultimately, Dr. Enns seeks to uphold the mystery of the divine and human union of Scripture as the basis for its trustworthiness in faith and practice.

Dr. Enns blogs at a time to tear down | A Time to Build Up.
Listen to the interview with WHYY’s Marty Moss-Coane:

[Download]

Addendum:

About 41 minutes in, an atheist caller named Jim calls and makes the statement that if he would have had the paradigm of scripture that is presented in Inspiration and Incarnation, he wonders if that would not have saved his faith. Pete does a very pastoral job of encouraging Jim toward the God revealed in the Bible.

Commentary

[1] ὤφειλεν (ὀφείλω) be obligated; with infinitive following: one must, one ought (BAGD, 598).

[2] ἐλεήμων or sympathetic. What God accomplishes in the incarnate Christ is both merciful, because he justly atones for our sins, and sympathetic because we have a High Priest who is in fact able to sympathize with our weakness (Hebrews 4:15).

[3] τὰ πρὸς τὸν θεόν that which concerns God (BAGD, 710).

[4] εἰς τὸ ἱλάσκεσθαι τὰς ἁμαρτίας τοῦ λαοῦ to expiate the sins of the people (BAGD, 375).

[5] ἐν ᾧ alternately, in that which, by that which.

[6] Πειρασθείς (πειράζω) enticement to sin, tempt (BAGD, 640).

[7] βοηθῆσαι to help, come to the aid of τινί someone (BAGD, 144).

Commentary

[1] ἐπιλαμβάνομαι to take hold of, grasp, catch. When followed by a genitive, as is the case here, it can entail the idea of taking hold violently of something or someone, in order to make the object of the grasping one’s own (BAGD, 295). If Hebrews 2:16 is taken out of context it is somewhat vague; however, Hebrews 2:17 gives a context of the Incarnation that sheds light on how this verse should be understood. Hence, the KJV, “For verily he took not on him the nature of angels; but he took on him the seed of Abraham.” From this writer’s vantage, verse 16 speaks to the nature of the Incarnation, which includes Crucifixion and Resurrection, not as something that Christ took on reluctantly; rather, he lay hold of it with even the vibrant tenacity that a husband has for his wife after having been separated for a lengthy time. This is reciprocated in St. Paul’s charge to Timothy, ἐπιλαβοῦ τῆς αἰωνίου ζωῆς! Take hold of Eternal Life! For the Christian, Eternal Life is not a status obtained but a Person pursued, loved and cherished. As Christ has laid hold of Timothy to make him His own, St. Paul exhorts him to the same with Christ Jesus to which he was called and had given good confession.

Commentary

[a] ἁγιάζων “of pers. consecrate, dedicate, sanctify, i.e., include in the inner circle of what is holy, in both relig. and moral uses of the word” (BAGD, 8).

[b] See above note on ἁγιάζων.

[c] c.f., Hebrews 11:16. Here Christ is not ashamed to proclaim the Father to the Church. He does that proclamation in its midst as the incarnate God. In Hebrews 11:16 echoing Christ not being ashamed to call his people brothers, now God is not ashamed to be called their God.

[d] c.f. Psalm 22:22.

[e] ὑμνήσω σε I will sing praise to thee (KJV).

²⁸After this, Jesus, knowing that all was now finished, said (to fulfill the Scripture), “I thirst.” ²⁹A jar full of sour wine stood there, so they put a sponge full of the sour wine on a hyssop branch and held it to his mouth. ³⁰When Jesus had received the sour wine, he said, “It is finished,” and he bowed his head and gave up his spirit. (Jn 19:28-30 ESV)

I must first acknowledge that this is a meditation upon our Fr. David Houk’s homily last night at St. John’s (so perhaps this is a re-meditation on John 19:28-30). I woke up thinking about one central moment in the crucifixion of Jesus that has gripped me this Holy Triduum.

The God who made the world hung upon a Cross, the wood of which he brought into being and sustained in its existence. He hung there in the merciless Jerusalem heat having his torn and lacerated flesh sun-burned by the very sun that he had made and sustained.

I have access to this account through Scripture interpreted through the tradition handed down through the apostles and prophets. Even that scripture itself is a deep form of divine condescension:

For who is so devoid of intellect as not to understand that God, in so speaking, lisps with us as nurses are wont to do with little children? Such modes of expression, therefore, do not so much express what kind of a being God is, as accommodate the knowledge of him to our feebleness. In doing so, he must, of course, stoop far below his proper height. ¹

John Calvin is speaking against those who had over-emphasized the references referring to God anthropomorphically (e.g., God’s right hand) and made the point that such language about God has nothing to do with body parts but is telling us much about the immeasurable degree of the divine condescension that began in the Garden, continued in revelation, and reached its apex in the Incarnation of the Second Person of the Trinity, God the Son, Jesus the Christ.

If we back out of Calvin’s polemic, I believe the point can be made that divine condescension does, as a matter of fact, express quite precisely what kind of being God is.

He is a being that when reviled by those to whom he gave and sustained life, he did not revile in return but made himself nothing, taking the form of a servant. And being led to the slaughter by those same revilers, by me and by you, he opened not his mouth, but said, “I thirst.” And when the soldiers gave him this last bitter drink, the last chalice of his Passover meal, he declared “It is finished,” and died, bearing the death of death upon his life that in him, and him only, we might have life that never ends.

Yes, indeed, God has stooped beyond what words are able to convey. He has humbled himself beyond what we can know in the person of Jesus. And in showing us these things, he has in fact expressed quite boldly what kind of being he is. God is mercy. Amen.

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¹ Jean Calvin and Henry Beveridge, Institutes of the Christian Religion (Translation of: Institutio Christianae religionis.; Reprint, with new introd. Originally published: Edinburgh : Calvin Translation Society, 1845-1846.;Oak Harbor, WA: Logos Research Systems, Inc., 1997), I, xiii, 1.

³ Jesus, knowing that the Father had given all things into his hands, and that he had come from God and was going back to God, ⁴ rose from supper. He laid aside his outer garments, and taking a towel, tied it around his waist. ⁵ Then he poured water into a basin and began to wash the disciples’ feet and to wipe them with the towel that was wrapped around him. ⁶ He came to Simon Peter, who said to him, “Lord, do you wash my feet?” ⁷ Jesus answered him, “What I am doing you do not understand now, but afterward you will understand.” (Jn 13:3-7 ESV)

Last night we celebrated Maundy Thursday, a remembrance of the Last Supper, when Christ instituted the New Covenant. I could not help but weep as I watched the celebrant priest divest himself of his magnificient chasuble (Eucharistic outer-garment) and take up a basin and wash the feet of three representative laity.

There is a God. I struggle to know what it means to be godlike, but what is even more overwhelming is that God proclaims himself to be Jesus-like. Jesus of course had already divested himself in taking on humanity (Philippians 2:6-7). He left the splendor of heavenly glory to become one of us.

However, the Incarnation itself could have taken countless variations. The one we have is not that God became a king, like the ancient Egyptians taught in Ra, but that He became the son of a carpenter. He did not surround himself with twelve princes, but with fishermen, a tax collector and a traitor. The Incarnate God did not promote himself but demonstrated always love and mercy and humility. God washed Peter’s feet.

It is quite amazing to me that as the Church of the Risen and Exalted Lord continues on for some 20 centuries, the way he has chosen to visibly communicate himself to his people is in something as common as bread, the most common food on earth. It is one of the least expensive foods to buy no matter where you live. It is common, yet sustaining and nourishing.

Of all the other visible means he could have used to communicate himself (if any) to his Church throughout the centuries he chose wine. Wine is not so common. The poor do not have fine wine at their meals. It is not something you necessarily drink at every meal. Wine underscores the celebration, the banquet to which Christ has invited his Church to participate with him, His banquet. Humble bread and exalted wine circumscribes the wonder of Jesus. The exalted God became a humble man that humble we might participate in the very life of Jesus now exalted at the right hand of the Father Almighty.

Lawrence Farley writes regarding Colossians 2:8-9:

Christ is not just one link in the Fullness of the Godhead’s series of emanations. All the Divine Fullness dwells in Him. And not only that, but the Divine Fullness dwells in Him bodily. It is not, as the Gnostics asserted, that the true Divine Nature would not deign to soil Itself with contact with the bodily; corruptible world. On the contrary, the Fullness of God has actually assumed a body, sharing our physical nature.

Meditating on this passage from Colossians and from Farley’s reflections, there are two things that confront me. First, is of course the importance of my human body. God himself was pleased to take on a body like ours and in that there is great impetus to care for my own body. This point of impetus is related to the second confrontation I experienced. Elsewhere Paul will write about offering our bodies as living sacrifices (Rom 12:1-2) and we find Jesus concerned in the Gospels not only with what our body does but also with what our minds (in connection with our bodies) think.

Insofar as we participate in Christ, we participate in one who has a body that is perfect. That is, he has a body that fulfills the purpose for which human bodies were created and the destination that human bodies in Christ are headed. In other words, Christ’s body then provides for us a cosmic goal and direction. And so when I sin in body or mind, in things done or in things left undone, I do with my body that which is immature, that which is in a direction other than the cosmic final direction that Christ has laid down for us and then raised for us on the other side of death.

Lord, in your mercy, forgive us the use of our bodies for those things that are unlike Jesus, so that we might abide in the fullness of the One person in whom the fullness of the Divine indeed dwells. Amen.

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¹ Farley, Lawrence. The Prison Epistles, The Orthodox Bible Study Companion Series. (Ben Lomond, Calif.: Conciliar Press, 2003) , p. 171-2. Commenting on Colossians 2:8-9.

[Christ's] death on the Cross was Bloody, painful, and real. Human physicality was thus not something of which to be ashamed. Rather, it was the instrument of our salvation. The Gnostics retreated in revulsion from the flesh as if it were something unworthy. For them, there was a great dichotomy between flesh and spirit. But this was an error: for the Incarnation of Christ dissolved this dichotomy, making the flesh spiritual and making the physical world a channel of divine grace.

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Farley, Lawrence. The Prison Epistles, The Orthodox Bible Study Companion Series. (Ben Lomond, Calif.: Conciliar Press, 2003) , p. 162. Commenting on Colossians 1:21-23.

In reading Under Western Eyes, Joseph Conrad makes a comment on life that I found quite insightful if not profound in light of the Christian belief of Jesus, the bread of life, who became flesh to dwell among us.

Life is a thing of form. It has its plastic shape and a definite intellectual aspect. The most idealistic conceptions of love and forbearance must be clothed in flesh as it were before they can be made understandable.[1]

[1] Joseph Conrad. Under Western Eyes. Everyman’s Library. (London: Random Century Group, 1991), 132.

Whether I kneel or stand or sit in prayer
I am not caught in time nor held in space,
But, thrust beyond this posture, I am where
Time and eternity are face to face;
Infinity and space meet in this place
Where crossbar and upright hold the One
In agony and in all Love’s embrace.
The power in helplessness which was begun
When all the brilliance of the flaming sun
Contained itself in the small confines of a child
Now comes to me in this strange action done
In mystery. Break time, break space, O wild
And lovely power. Break me: thus am I dead,
Am resurrected now in wine and bread.
Madeleine L’Engle
as found in the book A Widening Light: Poems of the Incarnation

HT: Mike & Rachel Vendsel