On the Willows There

One of the most hauntingly beautiful songs ever written and recorded is On the Willows from Godpsell, the musical. Take a moment to listen to the song and the words.

The song lyrics are found in Psalm 137 from the Hebrew Bible and the Christian Old Testament:

“By the waters of Babylon, there we sat down and wept, when we remembered Zion. On the willows there we hung up our lyres. For there our captors required of us songs, and our tormentors, mirth, saying, ‘Sing us one of the songs of Zion!’ How shall we sing the Lord’s song in a foreign land?”

Psalm 137:1‭-‬4 ESV

The Psalm is a communal lament of the exiled people of Abraham’s ancestry in Babylon yearning for Jerusalem in their homeland. The rivers of Babylon are the Tigris and the Euphrates and their tributaries.

As I meditate on these things, I find it ironic that the region of the Tigris and Euphrates are thought to have been the location of the Garden of Eden. When the Psalm was written, the area was governed by Nebuchadnezzar II, the most powerful ruler in the known world at the time, who had sieged Jerusalem, captured its inhabitants, and driven them to Babylon.

The song captures beautifully the sorrow and longing of a people who had recently lost their homes and all that was familiar to them. Not just their homes, but their way of life, their safety and security, their community, their culture, their ancestral roots, and their spiritual sanctuary – the Temple. Everything they valued most highly was lost in the exile, even their purpose and reason for living.

Jerusalem was the gem of the land God had promised to their ancient father, Abraham. Abraham had wandered from Ur, not far from Babylon, at the direction of God over one thousand miles to a “land God would show him”, a land God promised for his descendants.

Several generations after Abraham, his descendants were forced by famine to find refuge in Egypt where they were initially welcomed with open arms. They were eventually enslaved there for the ambitions of the Egyptian Pharaohs. They labored there, captives in slavery, for approximately 400 years.

Through a miraculous series of events, Moses led them out of Egypt and out of the grasp of their captors. They wandered 40 years through desert regions between the land of their former captivity and the land God promised many, many generations earlier to Abraham. God lead them by cloud during the day and by fire at night.

When they finally arrived in the land God promised so many years earlier, a land flowing with milk and honey, it was a homecoming of epic proportions. They lived and flourished there for many generations and centuries.

They were able to fend off the surrounding threats and to establish an Eden of sorts for themselves. Their safety and security that allowed them to construct a grand Temple where they could commune intimately with their God who rescued them out of slavery and delivered them to the promised land.

But all was not well in this Eden. Much like the first Eden, choices were made that ran counter to the designs and intentions for their wellbeing.

Through the Prophets, we learn that they became complacent in their comfort and abundance. They forgot the God who rescued them and delivered them into the land and gave themselves to idols. They stopped doing justice among one another, and they became as corrupt, wicked and evil as the nations that were driven out of the land before them.

This cycle of Edenic living, exile, longing, deliverance, redemption, Edenic living, exile and longing is the story of humankind. The exile is long and the yearning for Eden is great.

Continue reading “On the Willows There”

From the Image of God to the Likeness of God: from the Old Self to the New Self

In Genesis 1:27, we learn that God created human beings in His image:

God created mankind in his own image,
    in the image of God he created them;
    male and female he created them.

In his letter to the Ephesians, Paul urged them (and us),

to put on the new self, which in the likeness of God has been created in righteousness and holiness of the truth.

Ephesians 4:24

Thousands of years have passed between those two statements. God has been working out His purposes in the heavens and the earth from before the beginning. Creating man in His image and establishing man in His likeness has been central to that purpose.

Reading the words of Paul in Ephesians, which clearly echo the description of God’s creation of human beings, got me thinking about the difference between the image of God that was built into human beings from the start and the “new self” that Paul urges us to put on that is created in the likeness of God.

What is the image of God in which we were created?

What is the likeness of God that we must put on? (A new self created in righteousness and holiness)

Why must we put on a new self created in the “likeness of God” when human beings have already been created in the “image of God”? What is the difference between the two?

I try not to lean on the assumptions that come first to mind when approaching Scripture. I often go back and work through a text looking for things I haven’t seen before. As I write this, I don’t know exactly what I will find. I was intrigued by the echoes of Genesis in Paul’s words to the Ephesians and prompted to dig into them freshly.

Continue reading “From the Image of God to the Likeness of God: from the Old Self to the New Self”

How Important is Love in Your Theology?

Where does love come from?

Tina Turner sang, “What’s love got to do with it?” We might ask that question about theology. We might even ask that question about life, itself!

Most people, I think, would say that love has a lot to do with life and theology. Or, at least, it should!

What does the Bible say? Does it affirm that intuition? The answer is clear that the Bible affirms that intuition of the importance of love ins spades!

What is love?

“Love is patient and kind; love does not envy or boast; it is not arrogant or rude. It does not insist on its own way; it is not irritable or resentful; it does not rejoice at wrongdoing, but rejoices with the truth. Love bears all things, believes all things, hopes all things, endures all things.” (1 Corinthians 13:4-7)


“This is love, not that we have loved God but that he loved us and sent his Son to be the propitiation for our sins.” (1 John 4:10)


“Greater love has no one than this, that someone lay down his life for his friends.” (John 15:15)

What is the source of love?

“[L]ove is from God”

1 John 4:7


“God is love.”

1 John 4:16

How important is love in the Bible?

“So now faith, hope, and love abide, these three; but the greatest of these is love.”

1 Corinthians 13:13

The supreme importance and place of love in Scripture reveals that love could not more more important or prominent in our theology! Any theology, therefore, that is light on love is light on truth.

How James Speaks to the Authenticity of His Brother, Jesus

As the story goes, when Mary was visited by an angel who told her she would conceive and give birth to great man who she would call Jesus, though she had never known a man, she was thoughtful, questioning and even troubled, but said she was willing. (Luke 1:26-35)

When she visited her cousin, Elizabeth, at the angel’s direction, and what the angel said was corroborated, Mary was thankful and happy. (Luke 1:39-47) She believed what the angel told her and gave thanks to God, but that is a mother’s response. Right? Siblings and strangers are a different matter.

On the subject of claims about Jesus, skepticism has always existed. We even find it in the narratives of the four Gospels, themselves. The Bible is candid that way.

The Pharisees and Sadducees (the Jewish religious leaders of the day) largely did not believe the claims of Jesus. Most of the Romans certainly didn’t believe them. Even among the common people, we get the sense that some people wanted to believe Jesus, but their good will toward him changed over the span of his public life.

Jesus was not initially well-received in his hometown, Nazareth. When he read from the Isaiah scroll in the synagogue and announced that the words he read were fulfilled that day in their hearing, they were not impressed. (Luke 4:14-21) They said, “Isn’t this Joseph’s son?” (Lk. 4:22), and they took offense at his assertions. (Mk. 6:3)

It wasn’t like Jesus tried to soften his approach. We might even say that Jesus provoked them. (Lk. 4:22-27) They changed from curiosity tinged with skepticism to anger as he presumed their rejection of him. (Lk 4:28) They became so angry, they drove him out of town and up to the brow of a hill where they threatened to throw him off a cliff. (Lk. 4:29)

During another encounter with a crowd in the wider area of Galilee, Jesus caused such a stir by the things he was saying that the people accused him of “being out of his mind”. The religious leaders accused him of blasphemy.

When his family heard what people were saying, they went to “seize him”. (Mk. 3:20-21) His mother and brothers would not even enter in the house where he was talking to the crowd. They stood outside calling to him, but Jesus refused to respond. (Mk. 3:31-35)

Jesus caused such a stir in Galilee that the Jewish leaders sought to kill him (Jn. 7:1) claiming that Jesus was “leading people astray” (Jn. 7:12). In the midst of the stir that Jesus was causing in Galilee (his home region), we learn that “not even his brothers believed in him”. (Jn. 7:5)

His brothers did not merely not believe in him. They taunted him to leave Galilee and go to Judea to make his claims and prove himself there. (Jn. 7:3) “No one who wants to become a public figure acts in secret. Since you are doing these things, show yourself to the world.” (Jn. 7:4)

They were provoking him, likely hoping he would stop the nonsense. His brothers certainly knew the angry reception Jesus was getting in Galilee would be nothing like the wrath he would experience in Judea where the High Priest and Sanhedrin were headquartered.

After the initial controversy Jesus stirred in his home town and region, we don’t hear much about the family of Jesus, as Jesus spread out to other areas. They are largely absent from the narrative after that. The highly skeptical religious leaders never softened up to what Jesus was saying, but crowds of more common people began to believe him.

The height of his popularity among the crowds was, perhaps, the day he entered Jerusalem on a donkey on what we have come to call Palm Sunday. We get the sense that the crowd believed this was the beginning of their long awaited dream of taking back control from the Roman occupation and the climactic overthrow of Roman rule. It was actually a long awaited beginning of a different sort.

The arrest of Jesus on charges of blasphemy, and his silence in the face of those charges led to a dramatic turn in the perception of the crowd. By the time he was arrested in the garden and hauled before the Sanhedrin (the religious council) and then before Pontius Pilate (the Roman governor), the tide of popular opinion had turned against Jesus.

He wasn’t who they thought he was.

The Sanhedrin had Jesus arrested, looking for evidence to put him to death. (Mk. 14:55) Jesus was silent until the high priest asked him, “Are you the Messiah, the Son of the Blessed One?” (Mk. 14:61) When Jesus said, “I am” (Mk. 14:62), they had the evidence they wanted. They accused him of blasphemy and condemned him to death. (Mk. 14:63-65)

The religious council turned him over to Pilate for sentencing. (Mk. 15;1) The charge of blasphemy meant nothing to the Roman governor who believed the Sanhedrin was acting out of self-interest and concern for their own religious influence. (Mk. 15:2-10) Yet, the crowd was stirred up against Jesus, and they demanded that he be crucified. (Mk. 15:11-15) The rest is history.

Up to this point, the little we know about the brothers of Jesus is that they didn’t believe in him. The last we hear of them, when his family came to call him out of the home where he was causing a stir, Jesus seemed to have turned his back on them. When Jesus was told his family was there calling to him to come out, Jesus said,

“[W]hoever does the will of God, he is my brother and sister and mother”. (Mk. 3:32-35)

This is the backdrop for some key observations about the family of Jesus, and particularly his brother, James, that speak to the authenticity of Jesus and of the Gospel narrative.

Continue reading “How James Speaks to the Authenticity of His Brother, Jesus”

Did Jesus Come to Fulfill the Law or to Abolish the Law?

“We were held in custody under the law, locked up until faith should be revealed. So the law became our guardian to lead us to Christ….”

Much confusion in the early church arose out of the relationship of the Law to the “good news” that we now call the Gospel (which means good news). The confusion continues today. I continue to wrestle with the tension, myself.

Two passages come to mind that seem to be directly counter to each other. They establish a paradox – a seeming inconsistency – that needs to be resolved. Compare what Jesus said as recorded by Matthew, to the instruction of Paul to the Ephesians:

Do not think that I have come to abolish the Law or the Prophets; I have not come to abolish them but to fulfill themFor truly, I say to you, until heaven and earth pass away, not an iota, not a dot, will pass from the Law until all is accomplished. Therefore whoever relaxes one of the least of these commandments and teaches others to do the same will be called least in the kingdom of heaven, but whoever does them and teaches them will be called great in the kingdom of heaven. For I tell you, unless your righteousness exceeds that of the scribes and Pharisees, you will never enter the kingdom of heaven. (Matthew 5:17-20)


“But now in Christ Jesus you who once were far off have been brought near by the blood of Christ. For He Himself is our peace, who has made the two one and has torn down the dividing wall of hostility by abolishing in His flesh the law of commandments and decrees.” (Ephesians. 2:13-14)

In one place, Jesus said he did not come to abolish the law; and, in the other place, Paul says Jesus abolished the law. Which is it?

The answer is both. If we view this apparent dichotomy as a paradox, rather than a contradiction, we can make some sense of it.

First of all, we need to consider the context. When Jesus said he did not come to abolish the law, he was talking about his coming in the flesh. Jesus was God who became incarnate. Jesus was God who emptied Himself of all that separated Himself from His creation and became part of it in the form of a human being. (Phil. 2:5-8) Thus, when God became man and came to us, He did not come to abolish the law.

We also need to look at the larger context of the Law. The Law was a covenant (an agreement) with Israel. It was given to Moses for the descendants of Abraham after He brought them out of slavery in Egypt. God was faithful to this covenant, but the people were no. They filed at every turn.

This was a problem, because God promised to bless the people based on them holding up their part of the bargain, but they failed to do that. God was true to keep His part of the bargain, but He could not be true to keep His promise to bless them because they did not keep their part of the bargain.

When Jesus made the statement that he did not come to abolish the Law, but to fulfill it, he was putting that statement into the context of time and purpose. He was saying that the purpose for which he came was to fulfill the law, and now was the time.

Jesus came to fulfill the Law in the flesh as a man. When he said on the cross, “It is finished”, he was proclaiming that he had finished accomplishing the fulfillment of the Law in his human body. He lived it out perfectly. He was obedient to it unto death.

Jesus did what no man had done. God became a man so that he could keep man’s part of the bargain, and that enabled God to keep His promise to bless mankind. God, in a sense, carried out the terms and fulfilled both sides of the covenant.

But that is not the end of the story.

Continue reading “Did Jesus Come to Fulfill the Law or to Abolish the Law?”