Volume 17 · Number 4 Winter 2013

Editor-in-Chief: R. Albert Mohler, Jr. Sufering Editor: Stephen J. Wellum 2 Editorial: Stephen J. Wellum Refections on Living in Light of Sin and Evil. Associate Editor: Brian Vickers

Book Review Editor: Gregory A. Wills 6 Robert L. Plummer Assistant Editor: Brent E. Parker Te Role of Sufering in the Mission of Paul and the Mission Editorial Board: of the Church Randy L. Stinson Daniel S. Dumas 20 Christopher W. Morgan Gregory A. Wills Sufering According to James Adam W. Greenway Dan DeWit 34 James M. Hamilton, Jr. Timothy Paul Jones Sufering in Revelation: Te Fulfllment of the Messianic Woes Jef K. Walters Steve Waters 50 Russell T. Fuller James A. Smith, Sr. Te Book of Job and Sufering: A Sermon Typographer: Britany Loop Editorial Ofce & Subscription Services: 56 Robert V. McCabe SBTS Box 832 Navigating Life in a World that has Been Scared by the Fall: 2825 Lexington Rd. Refections on Ecclesiastes 9:7-10 and Living in a World of Sufering Louisville, KY 40280 (800) 626-5525, x 4413 72 Te SBJT Forum Editorial E-Mail: [email protected] 84 Book Reviews

Yearly subscription costs for four issues: $30, individual inside the Te Southern Baptist Journal of Teology is published quarterly U. S.; $55, individual outside the U. S.; $45, institutional inside by Te Southern Baptist Teological Seminary, 2825 Lexington the U. S.; $70, institutional outside the U. S. Opinions expressed in Road, Louisville, KY 40280. Winter 2013. Vol. 17, No. 4. Copyright Te Southern Baptist Journal of Teology are solely the responsibility ©2013 Te Southern Baptist Teological Seminary. ISSN 1520-7307. of the authors and are not necessarily those of the editors, members Second Class postage paid at Louisville, KY. Postmaster: of the Advisory Board, or the SBJT Forum. Send address changes to: SBTS, Box 832, 2825 Lexington Road, Louisville, KY 40280. Tis periodical is indexed in the ATLA Religion Database® a product of the American Teological Library Association, 300 S. Wacker Dr., Suite 2100, Chicago, IL 60606, [email protected], www.atla.com. Editorial: Refections on Living in Light of Sin and Evil Stephen J. Wellum

iving in this fallen world, we all face sufering viewpoints must frst explain, given their overall L and evil. One of the most common questions view, how they can even account for the distinc- asked by non-Christians is how we, as Christians, tion between good and evil. What is the basis for explain the existence of evil and cope with it. objective, universal moral standards if, for sake Christians also are not immune to these questions of argument, naturalism is true? Naturalists will and it is for this reason we have devoted an entire ofen raise the problem of evil against Christians, issue of SBJT to the topic. Our goal is to think but in so doing, they assume a clear distinction through what Scripture says on the subject and between good and evil and that objective evil how we, as God’s people, are to live in this fallen exists, which their own view cannot explain. Tus, world between the comings of Christ. In this in order to get their argument of the ground, nat- expanded editorial I ofer fve refections on what uralists, ironically, have to borrow parasitically we call the problem of evil which will serve as an from Christianity which can account for the dis- entrée into the other articles and forum pieces. tinction between good and evil tied to God as the First, as an important apolo- standard. In this way, as a number of Christian Stephen J. Wellum is a Professor of getic point, it is not only Chris- thinkers have pointed out, many non-Christian Christian Teology at Te Southern tian theology which must worldviews, including naturalism, have a “problem Baptist Teological Seminary and editor wrestle with the problem of evil; of the good” since without the God of the Bible of Southern Baptist Journal of Teology. every worldview, Christian and there is neither good nor evil in an objective and He received his Ph.D. from Trinity non-Christian alike, must also universal sense. The same could be said about Evangelical Divinity School, and he wrestled with it, albeit for dif- other non-Christian views but my point is simply is the author of numerous essays and ferent reasons depending upon this: everyone must wrestle with the problem of articles and the co-author of Kingdom the specifc view in question. For evil in light of their own worldview claims. For through Covenant (Crossway, 2012). example, naturalistic/atheistic Christians, our problem is not accounting for the

2 SBJT 17.4 (2013): 2-5. distinction between good and evil. We can make ness even in a greater way in Christ. All of this is sense of our moral revulsion and condemnation to say that the God of the Bible stands absolutely of wicked actions. Our challenge is to make sense opposed to sin and evil. Te same Scripture which of why God plans and allows sin and evil, pain teaches that God foreordains all things, including and misery. In answering these questions, we are sin and evil, also teaches that sin and evil are an driven back to Scripture and its entire storyline abnormality, an intrusion and a distortion of his which unfolds God’s plan of redemption in Christ. good world, which God alone can remedy by the Second, the Bible’s storyline takes seriously incarnate Son, his cross work on our behalf, and the distinction between “creation” and the “fall” the power of the Spirit to transform us. Further- and thus the present abnormality of this world. more, even though it is true that God makes use A helpful and common way of thinking through of evil in order to bring about his good purposes, the storyline of Scripture is by the grid: creation, Scripture never concludes that evil and sin are less fall, redemption, and new creation. When think- than what Scripture says they are. Evil remains ing about the problem of evil, and specifcally the evil: totally, radically, and absolutely, and God thorny question of the origin of evil and its rela- stands completely against it as the entire storyline tionship to God’s plan, the distinction between of Scripture makes abundantly clear. “creation” and the “fall” is utterly essential to Many application points could be drawn from maintain. Scripture is clear that God created the this point, especially when we confront the real- universe “good” (Gen 1:10, 12, 18, 21, 25, 31) and ity of evil and suffering in this world. However, that everything from his creative hand was good. the main point is that since Eden and this side of No doubt, Scripture teaches that sin and evil are the consummation, all of us live in an abnormal part of God’s plan, but Scripture never concludes and fallen world, and none of us escape this abnor- that God is responsible for evil, nor does it con- mality. Ultimately, when we sufer it is due to the clude that a strong view of God’s sovereign rule present condition of this world. Tis is why all suf- entails this conclusion. fering is not related to a specifc sin, as the book Instead, Scripture distinguishes “creation” of Job makes abundantly clear. Yes, it is true that and “fall” and it roots this distinction in history. some suffering may be due to our sin (e.g., Acts Sin entered the world by our creaturely act of 5; 1 Cor 11; cf. Heb 12), but it is not always the rebellion, first in the angelic realm and then in case. Sufering frst is part of the present condition the human world. Sin is not here because it is a of this world, now awaiting the consummation, metaphysical necessity tied to our finitude, nor which requires that we have realistic expectations is it here because that is just the way things are. when we face sufering. No doubt, we do not ofen Instead, sin and evil are a reality due to our moral know why specifc sufering comes our way; that is rebellion against God in space-time history, and tied to the sovereign plan of God. Yet we do know Scripture nowhere minimizes this fact. In fact, that we will face sin and evil, and when we do, God Scripture takes sin and evil so seriously that the is not to blame; all blame is first placed back in entire plan of redemption is to destroy it and to Genesis 3, and thereafer with every creature who remove it from God’s universe! And, thankfully, chooses to act contrary to the good commands because sin and evil are not metaphysically neces- and purposes of God. sary, in removing sin and evil, he does not have Third, in God’s plan of redemption, God not to scrap us and start all over again. Instead, God only demonstrates that he is sovereign over sin must remove our sin by paying for it in full in and evil, but also that in his sovereignty, holiness, Christ’s cross, and then transform us by the power justice, and grace he is rooting out sin and evil in of the Spirit, thus restoring us to our state of good- the cross work of Christ, thus demonstrating that

3 he is perfectly good and trustworthy. Scripture and evil, in line with what God himself is doing. A teaches that in redemption, God is not indiffer- strong view of divine sovereignty does not negate ent to our suffering and plight. Even though we this conclusion. Scripture teaches both God’s do not deserve anything from him but judgment, sovereignty over evil and his complete opposi- God has displayed his grace and has acted to tion to it and we must hold both together simul- defeat sin and evil. In fact, it is precisely because taneously without ever letting them go. In this he is the sovereign and gracious Lord that we can regard, John 11:33-35 is a very important text. As have real hope, help, and comfort since he is able Jesus approaches the tomb of Lazarus in sover- to sympathize with us and powerfully to save us. eign power to raise him, he is literally “outraged Is this not what Scripture teaches? In the coming in spirit, and troubled.” Jesus, as God the Son of Christ, the promised “age to come” has dawned incarnate, is outraged at the death of his friend, and in his death and resurrection he has defeated and thus sin which has brought death into this sin, death, and the evil one and won for us our sal- world. He is not outraged with himself as the Lord, vation (e.g. Rom 3:21-25; Col 2:13-15; Heb 2:14- even though sin, evil, and death are part of God’s 15; 1 Cor 15:56-57; Rev 5). In so doing, God has eternal plan and why he is going to the cross in demonstrated that he is uterly trustworthy, just, the frst place. Rather, he is outraged by what sin and good. We might not know all the mysteries of has wrought by creaturely actions, which he has his ways, yet we do know that the truth of God’s come to defeat and destroy. Jesus in all of his sov- sovereignty and goodness is beyond question. In ereignty stands in complete opposition to sin and our redemption, God is not siting idly by, without evil, and we must do likewise. When moral evil care or concern for his people. In the cross and takes place, we do not blame God or respond in resurrection we have the greatest demonstration a laissez faire way. Rather, we fght sin and evil by imaginable of God’s sovereignty over evil and his proclaiming the Gospel, and by God’s grace, see- willingness to identify with us in order to save us ing people made new; by standing for justice and from sin, evil, and death. In our facing sufering righteousness and punishing evildoers, through there are many questions. But as we think of our the appropriate authorities, for their responsible suferings in light of Christ and his cross, we learn actions. We never justify sin and wrong actions how to trust. God the Son has sufered unjust suf- by appealing to divine sovereignty at the expense fering and when we remember this, we learn that of human responsibility, nor do we reduce God’s God is for us and not against us, and that he stands sovereignty in light of human choices. We hold the opposed to sin and evil in a far greater way than we depth and breadth of biblical teaching together as can even imagine. Afer all, what does the incarna- we fght with all our might against sin and evil, in tion of God’s Son, his life, death, and resurrection line with what God himself is doing. teach us if not that God hates sin and evil and that Fifh, what about specifc sufering in our lives? he powerfully acts to destroy it, even though it is Ofen when we go through sufering we wish that part of his foreordained plan (Acts 2:23). Tus, if God would have allowed us to go through some- we can trust God in using evil for good purposes thing else. Why do we experience specifc sufering? in Christ, we can certainly trust him in all other Why do some escape specifc tragedies and others events, including our lives. do not? Tere are many points that could be noted, Fourth, given the biblical balance between but I finish with these thoughts. John 21:15-23 God’s sovereignty over sin and evil, creaturely reminds us that God calls all of us to diferent call- responsibility for it, and God’s goodness and ings in life. When Peter asked about John’s future, utter determination to defeat and destroy it, we Jesus never answered him directly but instead must also fight with all of our might against sin said, “Follow me.” Our lives are part of God’s sov-

4 ereign plan and most of the time we do not know is sure: our sovereign and gracious triune God is what the Lord has ordained for our lives. For us, worthy of all of our confdence and trust. Te entire as Christians, we are assured that even in our suf- storyline of Scripture gives us confdence that our fering in this life, which is part of the fallenness sovereign God is working out all things in this of this world order, God never allows us to expe- world for his glory and our good (Rom 8:28). We rience anything we cannot bear by his grace and only have knowledge of God’s plan and actions as power (1 Cor 10:12-13). Sometimes the sufering creatures, but in light of God’s actions in creation we experience is due to persecution for the Lord’s and redemption; in light of God’s incredible plan name, which we should consider joy (Mk 8:34-38; of redemption centered in the coming of our Lord 2 Tim 3:12; 1 Pet 4:12-16). Other times it may be Jesus Christ and his incredible triumphant cross due to the discipline of the Lord (Heb 12:1f). Yet in work for us; we have every reason to trust what God many cases, we experience difculties related to the has said and to live in confdent expectation for our abnormality of this world and we do not know why great and gracious God to consummate what has the specifc events have occurred. However, what already begun in Christ in a glorious new heaven we are assured of is this: our God is sovereign and and new earth (see Rev 21-22). While we continue the defeat of sin and evil is accomplished in Christ. to live between the ages, as we await the second We live our lives in full conviction that in Christ, we coming of our Lord, may we live as those who trust have every assurance that God is sovereign over evil God’s promises no mater what we experience, pro- and that until he returns, we can live confdently, claim Christ as our only hope and salvation, and trusting God’s promises and Word. stand with our great God against sin and evil as we It is no doubt the case that questions related to long for Christ’s appearing. It is my prayer that this the relationship of God to sin and evil are difcult. issue of SBJT will help toward this end, for God’s Even though many questions remain, one thing glory and the good of the church.

5 Te Role of Sufering in the Mission of Paul and the Mission of the Church Robert L. Plummer

INTRODUCTION also indwelt his churches. Tis word determined hile Paul has traditionally been understood both the church’s identity and evangelistic activity Was expecting the churches to engage actively in the world. in outward-focused evangelism, this view has If the thesis I have outlined briefly above is been increasingly challenged. It must be admit- a correct understanding of Paul, then one would ted that there is a lack of explicit imperatives to expect the apostle to describe both himself and evangelize in Paul’s leters. Nevertheless, a num- his churches as undergoing some of the same ber of texts, however small, do experiences and participating in the same mis- Robert L. Plummer is Professor of seem to indicate that Paul both sions-related activities. Tat is, if the word of God New Testament Interpretation at Te commended and commanded inevitably propels its bearers in mission, then one Southern Baptist Teological Seminary. outward-focused missionary where he also earned his Ph.D. would expect to fnd Paul describing in similar fash- activity from the churches (1 ion the missions-related activity of both apostle and Dr. Plummer has writen or edited Cor 4:16; 7:12-16; 11:1; Eph 6:15; church. Parallels can be drawn in a number of areas several books, including Paul’s Phil 1:12-18; 2:14-16).1 As I have (e.g., teaching, praying, edifcation of the church), Understanding of the Church’s Mission written elsewhere, Paul’s pre- but for the purposes of this article, I will focus on (Wipf & Stock, 2006), 40 Questions sentation of the word of God as one signifcant parallel(sufering in the life of the About Interpreting the Bible (Kregel, a dynamic entity which propels apostle Paul and the life of his churches. What does 2010), Journeys of Faith (Zondervan, 2012), Paul’s Missionary Methods its bearers outward in mission Paul’s description of this common experience of (co-edited, InterVarsity Press, 2012), provides the most significant sufering reveal about his understanding of his own Te Story of Scripture (Kregel, 2013), and theological basis for the mission- mission and the mission of the church? Understanding the Bible (Kregel, 2013). ary activity of the church in his He also serves as an elder at Sojourn leters.2 Te same dynamic word SUFFERING, CHRISTIAN IDENTITY, Community Church, Louisville, KY. that indwelt Paul as an apostle AND SOCIAL CONTEXT

6 SBJT 17.4 (2013): 6-19. I will begin by briefly noting Paul’s references apostle apart from the gospel. Te genuine pres- to sufering in his own mission and the life of the ence of the gospel was the determiner of Christian church. I will then proceed to explore the reasons identity (Gal 1:6-9). Tis gospel, which birthed for Christian sufering. According to Paul, why is it and directed Christians (1 Cor 4:15), was nothing that early Christians(both apostles and ordinary other than the salvifc message about Jesus Christ believers(sufer? We will see that Paul’s under- and the assurance (to believers) of his indwell- standing of Christian identity and the ofensiveness ing presence (Rom 8:31-39; 1 Cor 1:23). It is for of the gospel are important for answering this ques- this reason that Paul can ofen speak interchange- tion. A brief study of the early Christians’ social ably about the preaching of “God’s word” or the context will also help clarify this mater. Finally, preaching of “Christ.”7 Paul can even describe his we will discuss two Pauline texts (2 Cor 4:7-15; Col apostolic mission as carrying around in his own 1:24-25) and two Pauline leters (Philippians, Tes- body “the death of Jesus” (2 Cor 4:10). salonians) to see what additional insights they give Paul not only viewed his apostolic existence, us into Paul’s understanding of sufering. but the Christian life generally, as inextricably identified with Christ. Christians are “buried CHRISTIAN IDENTITY: WHY THE with [Christ] by baptism,” and raised with him to APOSTLES AND CHURCH SUFFERED walk in newness of life (Rom 6:4). In the celebra- Paul could not conceive of his apostolic mission tion of the Lord’s Supper, believers “proclaim the apart from sufering.3 Tis fact is made clear by Lord’s death until he comes” (1 Cor 11:26). In numerous passages in the Pauline epistles.4 Like- Romans 10:9-10, Paul says that to be a Christian, wise, in the book of Acts, Luke confrms that Paul one must identify oneself with Jesus Christ(both saw sufering as inherent to his apostolic ministry externally and internally. He writes, “If you confess (Acts 9:15-16; 20:23).5 In parallel fashion, Paul with your lips that Jesus Christ is Lord and believe repeatedly describes the churches as undergoing in your heart that God raised him from the dead, suffering and signifies that he sees such ongo- you will be saved” (my emphasis).8 In Colossians ing persecution as a normal feature of Christian 1:18, Paul describes Christians metaphorically existence (Rom 8:16-17; Gal 6:12; Phil 1:29-30; 1 as the “body of Christ,” with Jesus Christ as the Tess 2:14-16; 3:3-4; 2 Tim 1:8; 2:3; 3:12).6 head (cf. Eph 1:22-23). In Ephesians 2:19-22, What was it about the apostles and churches Paul says that believers are stones in a building, of that made them the target of outsiders’ unwaver- which Jesus Christ is the cornerstone. In survey- ing opposition? To answer this question, we must ing Paul’s various references to Christian identity delve into Paul’s thinking on two related topics: it becomes clear that to be a Christian(to have Christian identity and the offensiveness of the received the life-giving message of the gospel(is gospel. First, we will look at Christian identity( to be inextricably associated with the person of i.e., characteristics of Christian existence shared Jesus Christ. Tus, for Paul, the whole of Chris- by both apostles and ordinary believers. And, tian identity might be summarized as determined second, we will see how, in Paul’s thinking, such by two overlapping qualities(the acceptance of common elements of Christian existence proved and abiding presence of God’s word, and the lord- ofensive to non-Christians. ship of and abiding presence of God’s Son. In discussing Christian identity, we must The relationship of suffering and Christian remember that Paul viewed the dynamic gospel as identity becomes clear when we understand that indwelling and determining the activity of both Paul’s two main identifiers of Christian exis- apostles and churches (1 Tess 1:6-8). In Paul’s tence(gospel and Christ(were offensive to thinking, it was impossible to have a church or an the non-Christian world. This point becomes

7 especially significant when we note that Paul desperate state. Te crucifxion declares both the expected the gospel to spread spontaneously from awesome love of God and the miserable “failing its adherents (e.g., Phil 2:14-16; Col 1:5-7). An grade” that even the best of fallen human behav- ofensive message spreading spontaneously from ior deserves (i.e., the punishment Christ received the people who hold to it will inevitably result in was the just penalty for even the fnest of human opposition and suffering. Given this situation, religiosity) (Phil 3:3-10). Such an assessment does Paul consistently presents Christians(apostles not sit well with those who prefer a more favorable included(with two options: (1) being ashamed evaluation of their spiritual condition, and so such of the gospel, and thus denying the faith (Gal persons atack those through whom the gospel of 1:6-9; 6:12), or (2) allowing the gospel to run its Christ progresses (Phil 3:2-3; Gal 6:12-15). dynamic course through their lives and thus suf- Because the identity of both the apostles and fering for it (2 Tim 1:8; 3:12; cf. Luke 9:23-27). ordinary believers is determined by the presence And, although a Christian’s suffering may not of an offensive gospel and identification with a entail persecution for the sake of the gospel (e.g., rejected Messiah (Gal 3:10-14), true Christians dangers from “rivers” and “bandits” [2 Cor 11:26; must, by their very nature, face hostility. It is cf. 1 Cor 7:28; 2 Cor 12:7; Gal 4:13]),9 in Paul’s due to this fact(the fundamental Christological mind, it usually does. grounding of Christian sufering(that Paul fre- But what is ofensive about the gospel? Accord- quently refers to his or other believers’ sufering in ing to Paul, the gospel heralds God’s judgment of direct relation to Christ’s sufering (e.g., Rom 8:17; human wickedness and false righteousness (Rom 2 Cor 1:5; 2:14-15; 4:10; Gal 6:12; Phil 3:10; Col 1:16-32; Phil 3:7-9; 1 Tess 1:9; 2 Tess 2:11-12), 1:24-25). Also, we should note that Paul’s view and in defance of that message, non-believers will that sufering is inevitable for all Christians dem- atack the bearers of it (1 Cor 1:18-25; 1 Tess 1:6; onstrates the apostle’s expectation that the word of 2 Thess 1:4-8; cf. Act 7:51-60; 1 Pet 4:1-5). The God and presence of Christ would advance to the “world” which is opposed to God and his word (1 non-believing world through all Christians (Rom Cor 1:20-21; 2 Cor 3:14) will oppose the announc- 8:16-17; 2 Tim 3:12). ers of that word as well (John 15:18-19; 17:14, 16; A similar understanding of the certainty of Acts 9:4-5; 1 John 3:13; 4:4-6). Behind non- Christian suffering and its relation to Christian Christians’ rejection of (and antagonism towards) identity can be found elsewhere in the New Testa- God’s messengers is not faultless ignorance or mis- ment. In Acts 9:4, for example, Luke reports that understanding, but a morally culpable rejection of Jesus asked the pre-Christian Paul, “Saul, Saul, God’s truth (Rom 1-3; 2 Tess 1-2). Furthermore, why do you persecute me?” Paul, of course, was behind these human opponents stand demonic not actually persecuting Jesus, but the early Chris- forces who oppose God and his Christ (2 Cor 4:4; tians who were his “body”(who were united with Eph 6:10-18; 1 Tess 2:18; 2 Tess 2:1-12). him in baptism, confession, and the Lord’s Sup- Te ofensiveness of the gospel becomes espe- per. Tese early Christians were so identifed with cially clear when we consider the central subject their Lord that Jesus could refer to Paul’s persecu- of the gospel(Christ crucified. Paul views his tion of them as a persecution of him. gospel ministry (and, by extension, the descrip- Likewise, in the Synoptic tradition, Jesus prom- tion applies to the mission of the churches) as ises that his followers will face persecution and the parading of Christ crucified before the eyes sufering (Mat 5:10-12; Luke 21:16). Te reason of fallen humanity (Gal 3:1). Tis picture of the for this persecution and suffering is the world’s crucifed Christ serves as a constant reminder that hatred of Jesus (Mat 10:25; 24:9; Mark 13:9-13; a horrifc death was needed to rectify humanity’s Luke 21:17). Indeed, it is outsiders’ animosity

8 toward the Lord himself that elicits their attacks that the Christian faith would cease to spread. on Christians. Te opponents of Jesus hated him Te miracle, however, is that God can change the because of his teachings and claims, which must hearts of his enemies. In this process, God uses have been embodied and promulgated by Jesus’ the apostles and churches as agents to proclaim followers if they faced the same opposition as him. his word, but ultimately God himself removes the Tus, we fnd in the Synoptic tradition a signif- veil from unbelieving hearts (2 Cor 3:13-16). So, cant parallel to Paul’s understanding of the rela- although the gospel brings life to persons living in tionship of Christian identity and sufering. animosity towards it, it does this only in so far as First Peter also witnesses to the connection God, in his mercy, deigns to awaken hearts to his between Christian identity and sufering. Believers ofer of grace (Rom 9:16-18). We should note this are there described as “sharing Christ’s suferings” last point so that in our emphasis on the ofensive- (4:13), “reviled for the name of Christ (4:14), and ness of the gospel to the non-Christian world, we sufering “as ... Christian[s] ... [i.e.] because [they] do not forget that Paul and others expected some bear this name” (4:16). Peter notes that if Chris- persons to respond positively to the life-giving tians are persecuted for their faith, they should message of the gospel (1 Cor 9:22; Eph 3:1-13). rejoice because their suffering confirms that the Spirit of God truly does rest on them (4:14). Te THE SOCIAL AND HISTORICAL Christians’ opponents are preeminently defned by CONTEXT OF CHRISTIAN their rejection of the gospel (and by extension, its SUFFERING bearers). Tat is, the opponents are those who “do If we were to interview a first-century oppo- not obey the gospel of God” (4:17). nent of early Christianity and ask him why he In the book of Revelation, John also presents suf- was persecuting Christians, he would likely difer fering as bound up with a Christian’s identifcation from Paul’s “theological evaluation” of the situa- with Jesus. In Revelation 1:9, John introduces him- tion. Tat is, he would not say, “I hate the truth self to the churches as “I, John, your brother who of what God has to say about my idolatrous life share with you in Jesus the persecution and the king- and human-based righteousness.” Such spiritual dom and the patient endurance ....” (my emphasis). realities (while ultimately true, according to Paul) Te three nouns italicized in the previous sentence played themselves out in the practicalities of daily are introduced by a single article in Greek(imply- life(in the familial, social, and political arenas.12 ing that there is a close relationship between them.10 Bruce Winter, for example, cites the following rea- John seems to assert that one cannot experience sons for outsiders’ opposition to early Christian- the kingdom without the accompanying persecu- ity: the fact that Christians gathered for weekly tion and requisite patient endurance. Tis holistic meetings (which was against Roman law),13 they picture of Christian experience is pre-eminently did not participate in common cultic ceremonies,14 defned by a Christological qualifer(that is, the and their leader was crucifed (an ofensive idea to totality of this experience is “in Jesus.” Te follow- Romans and Jews).15 Besides these real diferences ing seven leters to the churches in Asia Minor also from the surrounding pagan culture, Christians make clear that identifcation with Jesus invariably also faced rumors inspired by the hatred, jeal- results in persecution.11 ousy, and fear of their opponents (Rom 3:8). As is We have seen both in Paul’s letters and the clear from post-New Testament writings, outsid- broader New Testament witness that the world ers falsely accused Christians of being cannibals, is incited to persecute Christians because of their atheists, and incestuous fornicators.16 ofensive gospel and rejected Christ. Yet, if every- Both the broader New Testament witness and one but Christians hates the gospel, it would seem early extra-biblical materials confrm the historic-

9 ity of early Christian sufering. As noted above, tently assumes that non-believing outsiders are the Synoptics, 1 Peter, and Revelation speak of aware of Christians’ religious allegiance and that Christians as sufering for their identifcation with is the main reason that Christians are suffering Jesus. First Peter, in particular, is important in persecution. Te frst century context apparently this regard because it speaks of Christians being did not allow for the kind of private faith that is “reviled” or “blasphemed” for their failure to par- ofen found among modern Western Christians. take in immoral activities they once enjoyed as Tis fact helps explain why Paul infrequently gives non-Christians (1 Pet 4:4, 14). Indeed, as a result explicit instruction in his letters regarding the of social conditions in the frst century, Christians churches’ missionary work. Tere was apparently quickly diferentiated themselves from their pagan little need to do so since many Christians were surroundings (e.g., 1 Cor 8:1-11:1; 1 Thess 1:9- efectively making their presence known. In such 10).17 By the Christians’ withdrawal from sinful a seting, the modern dichotomy between “active” activities and their prominent new allegiance to and “passive” witness seems to break down. Christ, they invited atack. Yet, how(one may rightly press the ques- A variety of evidence in the New Testament tion(did the non-believers learn of their Chris- and early Christian history indicates not only tian neighbors’ faith? As noted above, Paul that early Christians sufered, but that the gospel assumes this fact rather than explicitly stating it. was advancing through the ministry of ordinary One must suppose that ordinary Christians were believers. Te book of Acts alone is a treasury of actively announcing their faith, as Paul occasion- the entire church’s active and constant witness. 18 ally mentions (1 Thess 1:8; Phil 1:12-18; 2:16; Also, it would appear that the church at Rome was Eph 6:15) and as confrmed by other biblical and founded by ordinary Christians, as Paul fails to extra-biblical sources. Also, the radically changed mention any apostle or co-worker who founded it behavior of Christians atracted atention because (cf. Col 1:7). Early extra-biblical documents also of its implicit rejection of others’ religious views confrm an active evangelistic role for the entire and the dominant cultural and societal structures church, as well as the persecution that the church (1 Tess 1:9-10). endured from outsiders.19 From a sociological and historical perspec- PATTERNS OF CHRISTIAN tive, we have an interest in knowing exactly what SUFFERING IN THE PAULINE sorts of suffering the church endured from the LETTERS hands of their oppressors. It is striking, then, that We will now take a brief look at two Pauline pas- Paul does not ofer specifc examples of what this sages and two Pauline leters to see if they exhibit persecution entailed. Likely, such descriptions the pattern of suffering we have summarized were superfluous for persons undergoing active above. Furthermore, we will seek any additional opposition. On this point, Ernest Best remarks, insights on Paul’s understanding of Christian suf- “Paul does not describe [early Christians’] sufer- fering which might be present in the texts. ings, but other parts of the New Testament supply glimpses of what they may have been: riots (Acts 2 Corinthians 4:7-15 17:5-9; 19:28-41), false accusations in court (I Tis passage deals primarily with Paul’s refec- Peter 4:15-16), imprisonment (Heb. 13:3), homes tions on his apostolic suferings. Te text reads: and businesses broken up (Heb. 10:32-34).”20 Regardless of what daily activities incited But we have this treasure in clay jars, so that it opposition and what tangible forms this opposi- may be made clear that this extraordinary power tion took, it is important to note that Paul consis- belongs to God and does not come from us. We

10 are aficted in every way, but not crushed; per- thinks sufering not only accompanies the apos- plexed, but not driven to despair; persecuted, but tles’ proclamation of the gospel, but is a procla- not forsaken; struck down, but not destroyed; mation of the gospel. This fact is made clear by always carrying in the body the death of Jesus, so Paul’s metaphorical descriptions of his afictions that the life of Jesus may also be made visible in as “carrying in [his own] body the death of Jesus” our bodies. For while we live, we are always being (4:10). Paul views his suferings as picturing, in given up to death for Jesus’ sake, so that the life of some sense, Jesus’ death. When the apostle sufers Jesus may be made visible in our mortal fesh. So in his proclamation of the gospel before potential death is at work in us, but life in you. converts, he puts on a “Passion play” in his own But just as we have the same spirit of faith that body. The conveyer of the message pictures the is in accordance with scripture(“I believed, and content of the message.24 As a result of this vivid so I spoke”(we also believe, and so we speak, portrayal, through Paul’s experience of “death” by because we know that the one who raised the repeated sufering, he delivers “the life of Jesus”25 Lord Jesus will raise us also with Jesus, and will (i.e., salvation) to his addressees (vv. 10-12). bring us with you into his presence. Yes, every- Margaret E. Thrall takes a similar view of 2 thing is for your sake, so that grace, as it extends Corinthians 4:7-15, commenting: to more and more people, may increase thanks- giving, to the glory of God (2 Cor 4:7-15).21 Te apostolate is the earthly manifestation of the gospel, and apostolic sufering plays a part in this: By his use of “we” in this passage, Paul distin- it is the epiphany in somatic form of the Christ guishes himself from the Corinthians whom he is who was crucifed. Te repeated fanerwq$ = of addressing. Tis “we” also possibly includes the vv. 10b, 11b would support this interpretation, other apostles generally or at least Paul’s apos- as would the general context, which is concerned tolic co-workers (e.g., Timothy and Titus). The with the presentation of the gospel (4.2-5, 13).26 “we” text on which we are focusing, 2 Corinthi- ans 4:7-15, occurs in the midst of Paul’s defense Likewise, Victor Paul Furnish notes about this against various criticisms. Some detractors are text, “Te apostle’s suferings ... are the manifesta- apparently claiming that Paul is insincere (2:17), tion of [Christ’s] suffering and death and thus a that he is trying to commend himself (3:1), that proclamation of the gospel.”27 he is incompetent (3:5), that he is not clear in his teaching (4:3), and that his hardships invalidate Colossians 1:24-25 his claim to be God’s approved messenger (1:3-11; Paul develops ideas similar to those in the text 4:7-15; 6:4).22 Afer reminding the Corinthians of above in Colossians 1:24-25, where he writes: the glorious God-revealing gospel that he preaches (4:6), Paul gives a theological apologia for his suf- I am now rejoicing in my suferings for your sake, fering. Te apostle explains that the reason that and in my fesh I am completing what is lacking the gospel (i.e., the “treasure”) is found in such in Christ’s afictions for the sake of his body, that a beat-up old pot (i.e., in Paul) is that his weak- is, the church. I became its servant according to ness and sufering serve to magnify the truth and God’s commission that was given to me for you, power of the message.23 Te apostles’ trials and to make the word of God fully known.28 hardship show that they cannot be the source of the powerful message they convey and point their Tis passage presents us with a puzzling phrase. audience to God. If Christ’s death is sufcient to pay for the sins of Also, from this passage, we discover that Paul the world (Rom 3:23-24; 5:17; Gal 1:4), how could

11 anything be “lacking” in those afictions, and in noting the apparent parallel passage in 2 Cor 4:7- what way could Paul “in [his] fesh,” by his sufer- 15) until one notices that Paul does not say that his ings, supply what is lacking (ta husterēmata)? suferings supply what is lacking in the unevange- Several interpretations have been ofered for this lized world. No, his suferings supply what is lack- passage. For example, some scholars contend that ing among the Colossian Christians(an existing Paul here has in mind certain “Messianic woes” that church that Paul has never visited (Col 1:4, 9, 24). must be fulflled before the eschaton.29 It should be How then, does Paul make up for what is lack- remembered, however, that the apostle is writing ing in Christ’s afictions in the Colossian church? to a Gentile congregation that he has apparently He says that he does so by becoming a “servant of never visited or writen to in the past (Col 1:3-8). the church” according to God’s commission( Although it is possible that Paul is here assum- to make the word of God fully known (Col 1:25). ing the congregation’s background knowledge of Paul proceeds to speak of his special apostolic task apocalyptic Judaism, such an assumption is specu- of unveiling the gospel in unevangelized areas lative. Furthermore, it is noteworthy that in Paul’s (Col 1:26-29). 35 It is this pioneer missionizing frequent references to suffering and hardship he activity that results in Paul’s sufering on behalf never explicitly speaks of “Messianic woes,” as some of the church. Jewish sources arguably do.30 In order to understand Paul’s point in Colos- A second interpretation of Colossians 1:24- sians 1:24-25, we must return to the point we 25 that has been offered is that Paul is speaking made at the beginning of our discussion on sufer- here of a “mystical” or “realistic” participation in ing(that the fundamental grounding of Chris- Christ’s actual suferings.31 Tis interpretation, tian sufering is Christological. Tat is, because however, is unlikely. While Paul does speak of all Christians bear Christ’s presence and word, a believer’s participation in Christ’s death, that they face opposition from “the world,” which hates event is grasped by faith and remains “extrinsic” God and his Christ. As we noted at the beginning or “alien” to the Christian (Gal 2:20). of this article, where Christ’s word(the gos- A third way that scholars have understood pel(is truly present, it will spread in accordance Colossians 1:24-25 is that the “lack” in verse 24 with its dynamic nature. As the gospel spreads means that the persons to whom Paul proclaims through the church, it will encounter the hostility the gospel lack both a knowledge and an immedi- of the surrounding non-Christian world. Tis is ate visual portrayal of Christ’s sufering and death so because the gospel announces the futility of (cf. the discussion of 2 Cor 4:7-15 above).32 When human religions and human righteousness (Phil Paul sufers in his proclamation of the gospel, his 3:7-9), thus arousing the anger of their adherents addressees not only learn of Christ’s sacrifice, (Acts 9:4-5). In Colossians 1:24-25, Paul says that but are allowed to see a copy (albeit imperfect) he is stepping ahead of the church in uncharted of Christ’s suffering on their behalf. Scholars territory to make an initial unveiling of the gos- who hold to this view claim that Paul’s suferings pel. In so doing, he bears the brunt of the world’s have no atoning significance and should not be antagonism towards God and his word. As a understood as manifesting the actual sufferings servant of the church, he steps before her to take of Christ.33 Yet, according to this interpretation the first blow of the falling sword. Paul can say of Colossians 1:24, Paul’s suferings do put in the that such Christ-based suffering is “lacking” in immediate vision of potential converts a persua- regards to the church because it is the inevitable sive portrayal of sufering in the patern of the one outworking of the church’s gospel-based exis- who died to atone for them.34 tence. Because the word will inevitably go forth, Tis explanation seems reasonable (especially and the world hates that word, active persecu-

12 tion is also inevitable. Paul willingly and joyfully gin have been emboldened by Paul’s example to steps before the church to sufer a more public and declare the gospel fearlessly (Phil 1:14).41 extreme persecution.36 First and Second Thessalonians Philippians Paul’s leters to the Tessalonian church dem- We will now briefly examine Paul’s letter to onstrate an understanding of persecution similar the Philippians to see how the apostle describes to the one we fnd in Philippians. Paul and his co- the pattern of suffering in the community he workers are facing opposition to their gospel procla- addresses. Paul tells the Philippians, “[God] has mation (1 Tess 2:1-2); the Tessalonians encounter graciously granted you the privilege not only of hostility for similar reasons, as demonstrated by 1 believing in Christ, but of suffering for him as Tessalonians 2:14-16, where Paul writes: well(since you are having the same struggle that you saw I had and now hear that I still have” For you, brothers and sisters, became imitators (Phil 1:29-30).37 Here we note that (1) sufering of the churches of God in Christ Jesus that are is ordained by God,38 (2) suffering is as much a in Judea, for you sufered the same things from part of the Christian experience as the divine gif your own compatriots as they did from the Jews, of faith, and (3) the church’s sufering is explicitly who killed both the Lord Jesus and the prophets, parallel to the “same struggle” that Paul has. In and drove us out; they displease God and oppose Philippians 1, Paul defines his “struggle” as the everyone by hindering us from speaking to the persecution and imprisonment he has faced for his Gentiles so they may be saved. proclamation of the gospel (Phil 1:12-13). Paul assumes that the non-believers surround- It is interesting that the Thessalonians are here ing the Philippian Christians are aware of their described as “imitators” of churches that they have faith, offended by it, and that is why they face never seen. What makes them imitators is their persecution. Tere are no “secret Christians” in faithful adherence to the same gospel and Lord( Philippi. As noted in the “social context” section which results in parallel opposition from the non- above, the means whereby a Christian’s neigh- believing world. Paul emphasizes this point earlier bors discovered his or her new-found allegiance is in the same leter, where he says the Tessalonians somewhat speculative, but we do know that Paul have imitated both him and the Lord by sufering consistently assumes this to be the case. Tis fact for their faithful adherence to the gospel and their is probably one of the most significant reasons “sounding forth” of that word (1 Tess 1:6-8). that we do not find more explicit injunctions to Turning back to 1 Thessalonians 2:14-16, we evangelism in Paul’s letters. The early churches note that Paul’s description of the persecution did not need to begin making their faith known so of the Judean churches clarifies that this perse- much as they needed to continue to adhere to their cution was “Christ-based.” The list of attacks confession and to confirm it through their holy demonstrates that the anger of “the Jews” was con- behavior.39 sistently directed against adherence to and proc- We should also note that in the Philippian cor- lamation of Jesus. Tese opponents are described respondence, Paul reports that his personal suf- as killing Jesus, murdering the prophets, driving fering has resulted in two auspicious outcomes. out Paul and his co-workers, and hindering Paul (1) More people have heard of the gospel through and his co-workers from proclaiming the gospel Paul’s suffering, which has brought widespread to the Gentiles. Asserting that the sufering itself atention to his message (Phil 1:12-13),40 and (2) was the activity being imitated begs the question. most of the believers in the letter’s city of ori- As Jo-Ann Brant rightly observes, “Te equation

13 of ‘imitation’ with sufering afiction ignores the his word. Thus, God’s ultimate condemnation of fact that the Tessalonians were engaged in some these opponents is righteous and a cause for cel- activity that incurred the opposition of others.”42 ebrating divine victory over his enemies (2 Tess Tis opposition endured by the Tessalonians, 1:4-10; cf. Phil 1:28). however, was not a surprise. Paul reminds the In summarizing the Pauline passages examined church in 1 Thessalonians 3:3-4, “Indeed, you above, we should note that Paul describes both yourselves know that [persecution] is what we are the apostles and the churches as undergoing God- destined for. In fact, when we were with you, we ordained sufering. For the purposes of our study, told you beforehand that we were to sufer perse- this sufering is important because it reveals that cution; so it turned out, as you know.” the ofensive, self-difusive gospel was efectively Te Tessalonian Christians did not elicit such progressing through the early Christians. As non- persistent persecution by secret adherence to a believers became aware of Christians’ adherence new religion. Apparently, just as in the Philippian to and proclamation of the gospel, they opposed community, a dimension of their Christian faith the church. Also, our study on sufering has dem- was publicly known and ofensive to non-believ- onstrated the continuity between the apostles’ ers. When persons in Tessalonica believed the ministry and the church’s ministry. Te apostles gospel, they did not suddenly develop a personal suffer in their mission; the church experiences habit that made people want to hurt them; they similar sufering. suffered because people knew they had aligned While Paul speaks of his personal suferings as themselves with a new religion that was ofensive a means whereby Christ’s atoning death is made to the surrounding culture. Te ofensive word of visible to his converts (2 Cor 2:14-17; 4:8-12), he God and rejected Messiah was made audible and never speaks explicitly of the church’s sufering in visible through the Tessalonian church. this way.43 Nevertheless, Paul does speak of the Other passages in Paul’s letters to the Thes- church’s sufering as directly paralleling his own salonians confirm that the surrounding pagans apostolic missionary sufering (2 Cor 1:6-7; Phil were aware of the Tessalonians’ faith and actively 1:29-30; 1 Tess 2:13-16).44 It is likely that Paul opposed them. When Paul describes the adversar- would agree that the church’s sufering also had ies of the Tessalonians, the chief characteristic he this missiological function.45 Tat is, the church’s highlights is their non-acceptance of the gospel. sufering was not only evidence that its members For example, in 2 Tessalonians 1:8, Paul describes were making known the gospel, but also a means them as “those who do not know God” and “those of making it known.46 If this is indeed Paul’s view, who do not obey the gospel of our Lord Jesus.” In it is in continuity with the gospel traditions which 2 Thessalonians 2:10, Paul says that the church’s present persecution as an opportunity for Chris- opponents have “refused to love the truth and so be tians to testify to the gospel before non-believers saved,” and in verse 12, the apostle adds that they (Mark 13:9; Luke 9:23-27; 12:4-12; 21:12-13).47 “have not believed the truth but took pleasure in It should be noted that Paul never says that unrighteousness.” In rejecting the Thessalonian Christians should actively seek sufering. Chris- church’s offer of life, the surrounding pagan cul- tians are, however, to welcome persecution if ture did not respond in apathy, but repulsion and the alternative is being ashamed of the gospel (2 a God-hating pagan revelry. Te gospel, believed Tim 1:8). In his remarks on sufering, Paul again and proclaimed by the Tessalonians, was ofensive. presents us with a classic “theological tension.” Indeed, the sufering of Christians in Tessalonica Although the sufering of Christians is ordained showed that their opponents were not simply set by God in a general sense (Phil 1:29), particular against a new religious group, but against God and instances of suffering are something that Paul

14 and others can legitimately seek and pray to avoid ment for the church’s missionary nature. The (Acts 22:25-29; 2 Cor 1:8-11; Phil 1:19; 1 Tim 2:1- unwavering hostility of the outside world towards 4; cf. Mat 10:23; 24:9, 15-22). Te deciding fac- early Christians demonstrates that the dynamic tors as to whether one should embrace sufering (and ofensive) gospel was progressing efectively or avoid it are (1) God’s will (Phil 1:29-30), (2) the through its adherents. efect on others’ salvation or sanctifcation (Phil 1:23-25; Col 1:24-25; 2 Tim 2:8-11), and (3) the ENDNOTES glorifcation of God (2 Cor 4:15). Analogous to 1 See my discussion of these verses in my revised, Jesus’ death on the cross, the sufering of Chris- published dissertation, Paul’s Understanding of the tians brings about good (i.e., their sanctifcation Church’s Mission: Did the Apostle Paul Expect the Early and others’ salvation) while not excusing or con- Christian Communities to Evangelize? (Paternoster doning the unjust treatment they receive (Rom Biblical Monographs; Milton Keynes: Paternoster, 5:3-5; 8:18-19; 2 Tess 1:5-11; cf. Jas 1:2-4; Acts 2006), 71-96. Much of the following discussion is 2:23; 3:18-19; 4:10, 27-28; 5:28).48 directly dependent on my earlier study and I appreci- ate Paternoster’s permission to use it. CONCLUSION 2 See “A Teological Basis for the Church’s Mission in Because both the mission of the apostles and Paul,” WTJ 64 (2002): 253-71. the life of the church are defned by the presence of 3 Pobee comments, “Persecutions and suferings were the dynamic gospel, there is an unmistakable par- a sine qua non of Paul’s apostolic ministry” in John allel between Paul’s description of his own gospel S. Pobee, Persecution and Martyrdom in the Teology ministry and that of his churches. When all ele- of Paul (JSNTSup 6; Sheffield: JSOT Press, 1985), ments of this parallelism (not just overt references 106. Hafemann agrees: “Te questions of the inevi- to “proclamation”) are taken into account, it seems tability and purpose of sufering in the life of Chris- reasonable to conclude that Paul thought of all but tians in general, and in the life of Paul as an apostle in the non-repeatable functions of his apostleship particular, are recurring themes of great signifcance as devolving upon the churches. Paul viewed the throughout Paul’s leters” (S. J. Hafemann, “Sufer- church as continuing his apostolic mission (minus ing” in Dictionary of Paul and His Leters (eds., Gerald non-repeatable functions).49 We would expect F. Hawthorne, Ralph P. Martin, and Daniel G. Reid; nothing less than such missionary activity from Downers Grove, IL: InterVarsity Press, 1993), 919. an entity defned by the same self-difusing gospel Furnish writes, “Paul regards sufering not just as an as its apostolic founder. occasional experience of apostles but as the essential Te social ramifcations of the gospel’s progress and continuing characteristic of apostolic service” become especially evident in Paul’s remarks on suf- (Victor Paul Furnish, II Corinthians, AB, vol. 32A fering. Because Christian identity is fundamentally [Garden City, NY: Doubleday, 1984], 283). See also determined by the self-difusive, ofensive gospel Scot J. Hafemann, Sufering and the Spirit: An Exeget- and the rejected Christ, all believers can expect ical Study of II Cor. 2:14-3:3 within the Context of the to face the same opposition that their Lord did. It Corinthian Correspondence (WUNT 2.19; Tübingen: is through this suffering, however, that God has Mohr, 1986). chosen to magnify the glory of his word and dem- 4 See 1 Cor 4:9-13; 15:30-32; 16:8-9; 2 Cor 1:3-10; onstrate the nature of its object, i.e., the crucifed 2:14-17; 4:7-12; 6:4-10; 11:22-28; Gal 6:17; Phil 1:14, Christ (2 Cor 4:7-15; 6:3-10; 11:23-12:10). 27-30; 3:10; Col 1:24-25; 4:3; 2 Tim 1:8, 11-12; 2:8- In the end, the consistent patern of sufering 11; 3:10-15. that we fnd in the early church (which parallels 5 Describing the pattern of suffering in Acts, Paul the sufering of the apostles) is a powerful argu- House writes, “Sufering normally follows ministry.

15 Then quite often suffering provides the opportu- sion [eds., Peter Bolt and Mark Tompson; Downers nity for more ministry. Trough trouble the gospel Grove, IL: InterVarsity Press, 2000], 286-88). See spreads from Jerusalem to Samaria (8:4-24) and also Lionel Casson, Travel in the Ancient World (n.p.: fnally to Rome (20:17-28:31). Paul and his coworkers George Allen & Unwin, 1974; Baltimore: Johns Hop- seem to know when to move to other places through kins University Press, 1994); Raymond Chevallier, the opposition they arouse (cf. 13:48-52; 14:5-6; Roman Roads (Berkeley: University of California 14:19-20; 16:25-40; 17:10; 17:13-15; etc.). Indeed, it Press, 1976). is a rare thing for the frst apostles or for Paul to have 10 See Granville Sharp’s canon (en tē thlipsei kai basileia assurance of safety (e.g. 9:31; 12:1-19; 18:9-11; 19:1- kai hupomonē). 20)” (Paul R. House, “Sufering and the Purpose of 11 E.g., Rev 2:2-3, 9-10, 13, 19; 3:8-9. Acts,” Journal of the Evangelical Teological Society 33 12 Adeney discusses the various religious, political, eco- [1990]: 320-21). Later, House writes, “Clearly sufer- nomic, and social motives behind the persecution ing is a major force in the gospel’s expansion. It is a of Christians(both in New Testament times and rare thing for the Way to spread without it. Various throughout church history (David H. Adeney, “Te summaries in the text point to this conclusion (8:4; Church and Persecution,” in Te Church in the Bible 9:16; 14:22; 20:22-24; 21:13; etc.), as does the fow and the World: An International Study [ed. D. A. Car- of the book’s last nine chapters. Certainly the gospel son; Exeter: Paternoster; Grand Rapids: Baker, 1987], moves, but never without pain” (ibid., 326). See also 275-302). Brian Rapske, “Opposition to the Plan of God and 13 See Pliny Epistularum 10.96; Winter, “Dangers and Persecution,” in Witness to the Gospel: Te Teology of Difculties,” 289-90; O. F. Robinson, Te Criminal Acts (eds., I. Howard Marshall and David Peterson; Law of Ancient Rome (Baltimore: Johns Hopkins Uni- Grand Rapids: Eerdmans 1998), 235-56. versity Press, 1995), 80. 6 Luke confirms that Paul viewed suffering as inher- 14 See Mart. Pol. 8.2; Dio Cassius 51.20.6-8; Winter, ent to normal Christian existence (Acts 14:22). Also “Dangers and Difficulties,” 292-93; Duncan Fish- note Jesus’ comment to his disciples in John 15:20, wick, The Imperial Cult in the Latin West, vol. 2.1, “Remember the word that I said to you, ‘Servants are Studies in the Ruler Cult of the Western Provinces of the not greater than their master.’ If they persecuted me, Roman Empire (Leiden: Brill, 1991), esp. 475-590; A. they will persecute you.” Cf. Matt 5:10-12; 10:25; N. Sherwin-White, Te Roman Citizenship (2nd ed.; Mark 8:34-35; 13:9; Luke 21:12-19; John 12:25; Heb Oxford: Clarendon, 1973), 402-08; Stephen Mitch- 13:12-14; Jas 1:2-4; 1 Pet 2:20-23; 3:8-9; 4:1, 12-19. ell, “Te Imperial Cult,” in Anatolia: Land, Men, and Pobee comments, “Paul interprets the persecutions Gods in Asia Minor, vol. 1, Te Celts in Anatolia and that were met by the various congregations in conse- the Impact of Roman Rule (Oxford: Clarendon, 1993), quence of embracing the Christian message as a sine 100-17. qua non of being in Christ” (Pobee, Persecution and 15 See 1 Cor 1:18; Gal 3:13; Winter, “Dangers and Dif- Martyrdom, 107). fculties,” 292. 7 E.g., Rom 10:8-15; 1 Cor 1:23; 2:1; 9:14; 15:12; 2 Cor 16 Mart. Pol. 9.2; Athenagoras Supplicatio pro Christia- 1:19; 4:5; 11:4; Phil 1:12-18; Col 1:28; 4:3-4; 1 Tess nis 3 (F. A. March, ed., Athenagoras, Douglass Series 2:2. of Christian Greek and Latin Writers 4 [New York: 8 Te New Revised Standard Version (NRSV) is used Harper & Brothers, 1876], 12); Eusebius Historia for English Bible citations, unless otherwise noted. Ecclesiastica 5.1.14; cf. Tacitus Annals 13.32; 15.44; 9 See Winter’s discussion of the “dangers of travel” in Suetonius Claudius 25.4; Nero 16. the frst-century Roman empire (Bruce W. Winter, 17 See, e.g., Peter D. Gooch, Dangerous Food: 1 Corin- “Dangers and Difculties for the Pauline Missions,” thians 8-10 in Its Context (Studies in Christianity and in Te Gospel to the Nations: Perspectives on Paul’s Mis- Judaism 5; Waterloo, Ontario: Wilfrid Laurier Uni-

16 versity Press, 1993), 1-46; Wendell Lee Willis, Idol apocalypticism or a mixture of Greek and Jewish ele- Meat in Corinth: Te Pauline Argument in 1 Corinthi- ments as the background for Paul’s lists of suferings ans 8 and 10 (Chico, CA: Scholars Press, 1985), 63 (e.g., Wolfgang Schrage, “Leid, Kreuz und Eschaton: n. 234; Ramsay MacMullen, Paganism in the Roman Die Peristasenkataloge als Merkmale paulinischer Empire (New Haven: Yale University Press, 1981), theologia crucis und Eschatologie,” EvT 34 [1974]: 36-42; Franz Poland, Geschichte des griechischen Ver- 141-75; Robert Hodgson, “Paul the Apostle and First einswesens (Leipzig: B. G. Teubner, 1909), 503-13. Century Tribulation Lists,” ZNW 74 [1983]: 59-80; Possibly the most analogous situation in our mod- Pobee, Persecution and Martyrdom, 13-46; Susan ern context is the close-quarters and predominantly R. Garrett, “The God of This World and the Afflic- pagan environment of many universities. Christian tion of Paul: 2 Cor 4:1-12,” in Greeks, Romans, and students immediately stand out in such contexts( Christians: Essays in Honor of Abraham J. Malherbe which may partially account for the great efective- (eds., David L. Balch, Everet Ferguson, and Wayne ness of collegiate Christian movements. A. Meeks; Minneapolis: Fortress, 1990, 99-117). 18 Luke consistently reports a vibrant witness by all More likely, the Old Testament stories of God’s suf- persons in the church (e.g., Acts 4:23-31; 6:7; 8:1-4; fering prophets, God’s “suffering servant,” and the 11:19-21; 12:24; 13:49; 15:35; 16:5; 19:10, 18-20). gospel traditions provide the background for Paul’s 19 E.g., Pliny Epistularum 10.96; Irenaeus Adversus hae- refections (Karl Teodor Kleinknecht, Der leidende reses 1.10.2; Tertullian Apologeticus 1.7; Origen Con- Gerechtfertigte: Die altestamentlich-jüdische Tradition tra Celsum 3.55; Eusebius Historia Ecclesiastica 4.7.1; vom “leidenden Gerechten” und ihre Rezeption bei Pau- Athenagoras Supplicatio pro Christianis 1; Tacitus lus [WUNT 2.13; Tübingen: Mohr, 1984]; cf. Niels Annals 13.32; 15.44; Suetonius Claudius 25.4; Nero Willert, “Te Catalogues of Hardships in the Pauline 16; Mart. Pol. For additional evidence of early Chris- Correspondence: Background and Function,” in Te tian evangelism and the concomitant persecution, New Testament and Hellenistic Judaism (eds., Peder see Adolf von Harnack, Te Mission and Expansion of Borgen and Søren Giversen; Aarhus, Denmark: Aar- Christianity in the First Tree Centuries (ed. and trans. hus University Press, 1995, 217-43). James Mofat; 2nd ed.; London: Williams and Nor- 22 Of course, it is possible that Paul’s reflections are gate; New York: G. P. Putnam’s Sons, 1908), 2:1-32. given more generally and not in response to criti- 20 Ernest Best, Second Corinthians (Interpretation; cisms, though the tone of 2 Cor argues against this Atlanta: John Knox, 1987), 10. (e.g., 2:1-11). 21 Some scholars claim that when Paul lists his “cata- 23 Hafemann writes, “Te power of the gospel is so great logues of suferings” or Peristasenkataloge (Rom 8:35; and its glory so profound that it must be carried in 1 Cor 4:10-13; 2 Cor 4:8-9; 6:4-10; 11:23-29; 12:10; a ‘pot,’ lest people put their trust in Paul himself” Phil 4:12), he is following a conventional Hellenistic (Scot Hafemann, “‘Because of Weakness’ [Galatians form used to legitimize a sage or leader (e.g., Plutarch 4:13]: Te Role of Sufering in the Mission of Paul,” Moralia 326D-333C; 361E-362A; 1057D-E; Epicte- in Te Gospel to the Nations: Perspectives on Paul’s Mis- tus Discourses 2.19.12-28; 4.7.13-26; Seneca Epistu- sion [eds., Peter Bolt and Mark Tompson; Downers lae Morales 85.26-27). So Rudolf Bultmann, Der Grove, IL: InterVarsity Press, 2000], 137). Stil der paulinischen Predigt und die kynisch-stoische 24 Paul possibly makes a similar reference to his sufer- Diatribe (FRLANT 13; Götingen: Vandenhoeck & ing as a picture of Christ’s death in Gal 3:1; cf. Gal Ruprecht, 1910; reprint, 1984), esp. 15-19; John T. 4:13; 5:11; 6:17. Fitzgerald, Cracks in an Earthen Vessel: An Examina- 25 Genitive of source. tion of the Catalogues of Hardships in the Corinthian 26 Margaret E. Thrall, A Critical and Exegetical Com- Correspondence (SBLDS 99; Atlanta: Scholars Press, mentary on the Second Epistle to the Corinthians, vol. 1, 1988), 203-07. Other scholars have proposed Jewish Introduction and Commentary on II Corinthians I-VII,

17 (ICC; Edinburgh: T & T Clark, 1994), 334. Corinthians 4:7-12 (E. Güttgemanns, Der leidende 27 Furnish, II Corinthians, 284. Similar interpretations Apostel und sein Herr: Studien zur paulinischen Chris- are espoused by Best, Second Corinthians, 43; J. Lam- tologie [FRLANT 90; Göttingen: Vandenhoeck & brecht, “Te Nekrósis of Jesus: Ministry and Sufer- Ruprecht, 1966], 94-126). Cf. Gerhard Saß, Apos- ing in 2 Cor 4, 7-15,” in L’Apôtre Paul: Personnalité, telamt und Kirche: Eine theologisch-exegetische Unter- Style et Conception du Ministère (ed. A. Vanhoye; suchung des paulinischen Apostelbegriffs (Munich: BETL 73; Leuven: Leuven University Press, 1986), Kaiser, 1939), 88-92; Hans Windisch, Paulus und 140-41; Paul Barnet, Te Second Epistle to the Corin- Christus: Eine biblisch-religionsgeschichtlicher Vergleich thians (New International Commentary of the New (UNT 24; Leipzig: Heinrich, 1934), 236-52. For the Testament; Grand Rapids: Eerdmans, 1997), 227-38; sufciency of Christ’s atoning death, see Rom 3:21- Scot J. Hafemann, 2 Corinthians (NIV Application 26; 6:9-10; 8:3; 1 Cor 1:18-31; 2 Cor 5:16-21; Gal 1:4; Commentary; Grand Rapids: Zondervan, 2000), Col 2:13-14. 184-86; cf. 1 Cor 2:1-5; 2 Cor 2:14; 12:9-10. 34 John Piper writes, “Christ’s afictions are not lack- 28 For a history of interpretation of this debated passage, ing in their atoning sufciency. Tey are lacking in see Jacob Kremer, Was an den Leiden Christi noch that they are not known and felt by people who were mangelt: Eine interpretationsgeschichtliche und exege- not at the cross. Paul dedicates himself not only to tische Untersuchung zu Kol. 1,24b. (BBB 12; Bonn: carry the message of those suferings to the nations, Hanstein, 1956), 5-154; John Reumann, “Colossians but also to sufer with Christ and for Christ in such 1:24 (‘What is Lacking in the Afictions of Christ’): a way that what people see are ‘Christ’s suferings.’ History of Exegesis and Ecumenical Advance,” In this way he follows the patern of Christ by laying CurTM 17 (1990): 454-61. down his life for the life of the church” (Piper, Let the 29 E.g., Peter T. O’Brien, Colossians, Philemon (Word Nations be Glad! Te Supremacy of God in Missions [2nd Biblical Commentary, vol. 44; Waco, TX: Word, ed.; Grand Rapids: Baker, 2003], 94). See Hafemann, 1982), 78-81. “‘Because of Weakness,’” 131-46. 30 E.g., 1 Enoch 47:1-4; 99:4; 2 Apoc. Bar. 30:1-2; 48:30- 35 Paul reserves his comments about the revealing of the 37; 70:2; Sib. Or. 2.154-74; see Str-B 4.977-86; cf. Dan mystery of the gospel to refer to the initial apostolic 12:1; Zeph 1:14-15; Matt 24:8; Mark 13:5-8; Luke promulgation of the gospel (e.g., Rom 16:25-26; 1 21:5-11. Cor 2:1, 7; Eph 3:8-9; 6:19; Col 4:3-4). While Paul 31 E.g., C. Merrill Proudfoot, “Imitation or Realistic speaks of the churches as having the mystery of the Participation: A Study of Paul’s Concept of ‘Sufering gospel revealed to them (1 Cor 2:1, 7; Eph 1:9-10; With Christ,” Int 17 (1963): 140-60. 3:8-9; 6:19; Col 1:25-27), and of their safeguarding 32 Hafemann writes, “Paul completes what is ‘lacking’ of that mystery (1 Tim 3:8-9), language about the in Christ’s afictions on behalf of the church in the churches themselves revealing the mystery is notice- sense that his ministry extends the knowledge and ably absent. reality of the cross of Christ and the power of the 36 David Garrison’s comment about modern pioneer Spirit to the Gentile world (Col 1:23; cf. Eph 3:13) missionaries is instructive: “A list of missionaries who (Hafemann, “Sufering,” 920). Cf. W. F. Flemington, have been engaged in Church Planting Movements “On the Interpretation of Colossians 1:24,” in Suf- reads like a catalog of calamity. Many have sufered fering and Martyrdom in the New Testament: Studies illness, derision and shame” (D. Garrison, Church Presented to G. M. Styler by the Cambridge New Tes- Planting Movements [Richmond, VA: International tament Seminar (eds., William Horbury and Brian Mission Board of the Southern Baptist Convention, McNeil; Cambridge: Cambridge University Press, 1999], 40). 1981), 84-90. 37 For a study of sufering in Philippians, see L. Greg- 33 Contra Erhardt Güttgemanns’ understanding of 2 ory Bloomquist, The Function of Suffering in Philip-

18 pians (JSNTSup 78; Sheffield: Sheffield Academic ing destruction on those opponents (1:5-9). Press, 1993). See also Barnabas Mary Ahern, “The 44 Paul viewed the suffering of apostle and church as Fellowship of His Suferings (Phil 3,10): A Study of parallel because of their similar relationship to two St. Paul’s Doctrine of Christian Sufering,” CBQ 22 entities(the Word of God and the world (1 Thess (1960):1-32. 2:13; 2 Tess 3:1). 38 See also 2 Cor 1:9; 2:14; 4:11; 2 Tim 1:11-12. 45 So Lambrecht, “Te Nekrósis of Jesus,” 143; contra Wal- 39 So Douwe van Swigchem, Het missionair karakter van ter Schmithals, Te Ofce of Apostle in the Early Church de Christelijke gemeente volgens de brieven van Paulus (trans. John E. Steely; Nashville: Abingdon, 1969), 48. en Petrus (Kampen: Kok, 1955), 260. 46 Sloan writes, “Tus, what the church endures by way 40 Indeed, there is no more persuasive means of promot- of sufering in this present evil age is both an evange- ing a cause than puting one’s life on the line. Piper listic witness [2 Cor 4:15] and a witness to the world comments, “We measure the worth of a hidden trea- of the coming, righteous judgment of God (2 Tess. sure by what we will gladly sell to buy it ... Loss and 1:4-10)” (Robert B. Sloan, “Images of the Church in sufering, joyfully accepted for the kingdom of God, Paul,” in The People of God: Essays on the Believers’ show the supremacy of God’s worth more clearly in Church [eds., Paul Basden and David S. Dockery; the world than all worship and prayer” (Piper, Let the Nashville: Broadman, 1991], 164). Nations be Glad!, 71). Piper recounts several modern 47 O’Toole claims that Luke presents Paul’s ministry stories which demonstrate that a preacher who sufers in Acts as a fulfillment of Christ’s predictions that in his or her proclamation of the gospel ofen gains believers would testify in their sufferings for the a surprising number of converts (ibid., 71-112). For gospel. See especially Acts 25:1-26:32 (Robert F. more modern-day examples and refections on sufer- O’Toole, “Luke’s Notion of ‘Be Imitators of Me as I ing in mission, see David J. Bosch, “Te Vulnerability am of Christ,’ in Acts 25-26,” BTB 8 [1978]: 155-61). of Mission,” Zeitschrif für Missionswissenschaf und 48 See a previous edition of this journal that focused Religionswissenschaf 76 (1992): 201-16. on the topic of sufering: Te Southern Baptist Jour- 41 Bloomquist notes, “Te earliest patristic references nal of Teology 4:2 (Summer 2000). Also, several of to the sufering passages of Philippians speak of two Hafemann’s previous studies on sufering are nicely goals of martyrdom, namely, (1) to bring about the synthesized in Scot Hafemann, “Te Role of Sufer- perfection of the martyr, and (2) to witness to those ing in the Mission of Paul,” in Te Mission of the Early who observe the martyr” (Bloomquist, Function of Church to Jews and Gentiles (eds., Jostein Ådna and Sufering in Philippians, 18). E.g., see Ign. Rom. 2.2; 6; Hans Kvalbein; Tübingen: Mohr, 2000), 165-84. 9.2; Ign. Eph. 3:1; 21:2. 49 Tus, Norbert Schmidt is correct to conclude, “On 42 Jo-Ann A. Brant, “The Place of mimésis in Paul’s the pages of the New Testament we do not find an Tought,” SR 22 (1993): 292. explicit theology of mission, but the implicit com- 43 Paul does speak of the Tessalonians’ sufering as “evi- mission initially given to the Apostles can be found dence of the righteous judgment of God” (2 Tess 1:5). in many forms with respect to the Church” (Norbert By this statement, Paul apparently means that because Schmidt, “The Apostolic Band(A Paradigm for the Tessalonians’ opponents are ruthlessly persecut- Modern Missions?” [T.M. thesis, Trinity Evangeli- ing them, it is clear to all that God is righteous in bring- cal Divinity School, 1985], 77).

19 Sufering According to James Christopher W. Morgan

hen people experience suffering, they believe enough that they can persuade God to act Wdeserve more than platitudes or pat answers on their behalf. While sound theological insight from a 2013 version of Job’s is never enough to comfort those suffering, if Christopher W. Morgan is Dean friends. Tey need the comfort- applied at the right time and with a great deal and Professor of Teology, School of ing grace of God and the compas- of pastoral wisdom, the biblical truth does play Christian Ministries, California Baptist University, Riverside. sionate people of God. And they a necessary and critical role in suferers fnding need a grounded theological comfort, faith, and hope. He earned his Ph.D. in Teology from perspective, a vision of God, life, James writes to churches that had consider- Mid-America Baptist Teological and themselves, that can enable able experience with suffering. In a pastoral, Seminary. Dr. Morgan has authored them to see (even if dimly) as sagacious, and sometimes prophetic manner, Jonathan Edwards and Hell (Mentor, they move ahead in what may James writes to real-life churches with real-life 2004) and A Teology of James: Wisdom for God’s People (P&R, 2010), and he seem like darkness. problems. James, a key leader in the Jerusalem has co-edited with Robert A. Peterson Without such a biblical lamp church, writes to help churches largely consisting numerous works such as Hell under to guide, they might wonder if of Jewish Christians sufering oppression from Fire (Zondervan, 2004), Faith Comes they suffer because there is no without and encountering strife from within. by Hearing: A Response to Inclusivism God. Or they may wonder if this Some of them also slip easily into being religious (InterVarsity, 2008), Sufering and the God even knows about their without genuinely following Christ. Through- Goodness of God (Crossway, 2008), The Glory of God (Crossway, 2010), Te Deity plight, cares, or is able to help. out his leter, James counters these problems and of Christ (Crossway, 2011), Te Kingdom They may suppose that they more as he ofers wisdom for consistency in the of God (Crossway, 2012), and Sin said, did, or failed to do some- covenant community, the church. James grounds (Crossway, 2013). He is also a teaching thing that directly resulted in this pastoral instruction in his theology, largely pastor at Helendale Community Church their tragedy or pain. Or maybe rooted in the Old Testament, Judaism, and the in Helendale, CA. they speculate that if they just teachings of Jesus.1

20 SBJT 17.4 (2013): 20-33. THE CONTEXT OF THE SUFFERING situation.”2 Most scholars view this literally, as The tone, content, and range of teachings referring to Jewish Christians who were scat- given on suffering are normally driven by the tered among the nations. Others point out that historical situation of those suffering as well as this phrase was used in intertestamental Juda- the nature of the suffering. Pastoral counsel to ism as a reference to the true people of God in a believer suffering a loss of a long-time beloved the last days (cf. 1 Pet 1:1). It is possible that spouse differs from that offered to someone these Jewish Christians were located in Pales- whose son is killed by a drunk-driver. And those tine and given this label as an encouragement differ from counsel given to someone being tor- to stand firm through the trials because of the tured for their faith in Christ. eschatological hope they possessed. But more Thus, it is unwise and even dangerous to likely they were Jewish Christians literally unpack James’s teachings related to suffer- scattered among the nations.3 ing without having some background of the From where would a letter to scattered or churches receiving the epistle. We must ask: to exiled Jewish Christians likely come? Rich- whom was the letter written? What types of suf- ard Bauckham aptly proposes: “A letter to the fering did they face? Diaspora must come from Jerusalem. A Chris- Although a detailed understanding of the his- tian letter to the Diaspora could come from no torical situation and audience cannot be found one more appropriately than from James.”4 He in James, the letter does indicate some informa- adds that along with Peter and Paul, “James tion about the audience, sometimes explicitly, was one of the three most influential leaders but most often implicitly. in the first generation of the Christian move- The recipients were primarily Jewish Chris- ment.”5 This is in part because the Jerusalem tians. This seems clear from James 1:1 as well church functioned for many as the mother as regular references to Jewish institutions church, as central and authoritative. With their and beliefs. These Christians met in a “syna- heritage of acknowledging Jerusalem and its gogue” (2:2) with “teachers” (3:1) and “elders” temple, Jewish Christians may have thought (5:14). They worshiped the one and holy God, of the Jerusalem church as more lofty than the unique Judge and Lawgiver (1:13-15; 2:19; we might imagine. Moreover, the Jerusalem 4:12). Some claimed they had faith but dem- church not only was used to convert many of onstrated little concern for personal holiness these scattered Jewish Christians, it also would (1:22–25; 4:4) and failed to assist the poor have sent out many as missionaries and would (1:26–27; 2:1–13; 2:14–26). The congregations have received many who came back to Jerusa- also included others who wanted to be teachers lem every year for the festivals. but were unworthy (3:1–12). And these congre- From the depiction in 1:1, the letter from gations were experiencing significant trials and James in Jerusalem appears to be an encyclical, serious oppression (1:2-12; 2:6; 5:1–11). that is, one sent to a number of churches.6 Mar- Where did these Jewish Christians live? shall captures the tension: “We thus have the James 1:1 states that the letter was addressed paradox that the writer appears to be writing “To the twelve tribes in the Dispersion.” I. H. to a very broad audience, the Christians scat- Marshall observes that while this is a Christian tered among the nations, and yet seems to have letter to Christians, “The writer here takes up a very specific congregation or congregations the tradition of Jewish leaders writing to Jew- in view.”7 Indeed, even an encyclical is written ish people living in exile from their homeland from a context, to a context, and for a purpose. and exposed to the difficulties and trials of this What can be made of the socio-economic

21 level of the recipients? Four distinct groups • legal oppression by the rich (2:5-7) emerge: (1) the poor (the majority in this • persecution (2:5-7) believing community); (2) the severely poor • severe exploitation by wealthy landowners (5:1-6) (those without decent clothes and often in need • “sufering” (5:10, 13) of daily food); (3) the merchants (those tempted • seriously ill, nearing death (5:14-15) to be overconfident in their plans); and (4) • sick, possibly in a way related to sin (5:15-16) the wealthy landowners (those exploiting the • eschatological sufering (5:19-20; cf. 5:1-6) poor).8 The congregations were primarily com- • unspecifed various trials (1:2-12) posed of the first three groups, with the major- • powerlessness (1:26-27) ity being in the first category. • general poverty (2:1-7, 14-26) • severe poverty, to the point of lacking food and TYPES AND CAUSES OF SUFFERING clothes (2:15-16) What types of suffering did these churches • legal oppression by the rich (2:5-7) face? James begins his letter by noting their • persecution (2:5-7) “various” trials (1:2). Suffering in 5:10 is linked • severe exploitation by wealthy landowners (5:1-6) to opposition and persecution. Suffering in 5:13 • “sufering” (5:10, 13) does not seem to refer to any particular form • seriously ill, nearing death (5:14-15) but “simply to the bad or distressing experi- • sick, possibly in a way related to sin (5:15-16) ences in life.”9 In addition, some were seriously • eschatological sufering (5:19-20; cf. 5:1-6) ill, nearly to the point of death and possibly in a way related to sin (5:14–16). Those suffer- It is ofen impossible to detect particular causes ing in 5:13 were not in as severe of a condition of sufering. Yet a basic analysis of the types of suf- as those referred to as sick in 5:14-16 because fering mentioned above seems to indicate that James simply exhorts this first group to pray. related causes of each include: The latter group is to call for the elders, receive their prayer, and receive anointing. • unspecifed causes regarding trials (1:2-12) There were some powerless, as depicted in • death of spouse or father (1:26-27) the need to care for the widows and orphans • overall economic situation of culture (2:14-26) (1:26-27). There was also widespread pov- • failure of God’s people to help others (2:14-26) erty, some of which was extreme, illustrated • sinful greed of the rich (2:1-7) by the need of food and clothing (2:16). Many • corrupt legal system (2:5-7) were persecuted, prosecuted, oppressed, and • disdain for Christ (2:7) exploited by the wealthy (2:5-7; 5:1–11). They • fraud (5:1-6) had little political, social, or economic clout to • unspecifed causes regarding sufering (5:13) address these concerns. • sickness (5:14) • possibly personal sin (5:15-16) In sum, particular types of suffering James • personal sin (5:1-6, 19-20) addresses evidently include: The causes are manifold: family deaths, • unspecifed various trials (1:2-12) economics, failures of the church, corrup- • powerlessness (1:26-27) tion of governments, human greed, hatred of • general poverty (2:1-7, 14-26) Christ, sickness, and personal sin. Sometimes • severe poverty, to the point of lacking food an they are particular, sometimes vague. In addi- clothes (2:15-16) tion, sometimes the cause of our suffering rests

22 with us, sometimes with others, sometimes In his encouragement of those who are sufer- with larger structural realities, and sometimes ing and his appeals to the church to help those with a fallen world too often characterized by who are sufering, James ofers much insight: death and decay. •Sufering Does Come, in Various Forms, and with JAMES’S TEACHINGS CONCERNING Various Causes. SUFFERING •Sufering Is Not Good but Is Used by God for As James applies his pastoral wisdom to suf- Our Good (1:2–12). fering, he generally does so in two ways. First, he •Sufering Is Temporary, Linked to the Present encourages those sufering. Second, he exhorts Age (1:9–12). the church to respond properly to the suferers. •God Will Bless Tose Who Persevere through In his encouragement of believers who were Sufering (1:9–12). suffering, James urges that they respond with •Churches Must Care for the Poor and Sufering joy, with the realization that perseverance is (1:27; 2:6–7; 2:14–26). doing a divine work in them, and with prayer •God Will Judge All Who Oppress His People to God for wisdom. They also should recognize (5:1–6). that the wicked rich will be humiliated, the •Suferers Must Be Patient, Not Grumble, Endure, righteous will be exalted, and God will bless Pray, and Seek the Church’s Ministry those who endure trials with faith and patience (5:7–11, 13-16). (1:2–12). They should not demean themselves by showing partiality to the oppressors (2:5–7) Suffering Comes in Various Forms but be patient in the midst of suffering because with Various Causes the Lord knows of it, has not forgotten them, Tis principle is apparent from the preceding will return to judge, and will ultimately vindi- types and causes of sufering. Trials do come to cate the righteous and punish the wicked (5:1– faithful Christians as well as to healthy churches. 11). James later urges those who are suffering to Te proponents of the health and wealth theol- pray (5:13) and those who are sick to call for the ogy need to read afresh passages such as James elders of the church to pray over them and to 1:2–12 and 5:1–8 (as well as Rom 5:1–5; 2 Cor confess their sins to each other (5:14–16). 1:3–7; 1 Pet 1:5–8; and 2 Tim 3:12). Just as the James also exhorts the church to respond churches receiving James’s epistle had been and appropriately to the suffering of others. The would continue to sufer, we should not be sur- church is not to show favoritism to the rich but prised when we face trials or encounter sufering. should stand with the poor (2:5–7). The church In light of James’s message, “Why me?” is a valid must not accept mere platitudes as a substitute and perplexing question, but equally valid and for the important work of showing love to the perplexing is, “Why not me?” hurting, feeding the hungry, and clothing the poor (2:15). The church is to be patient in the Suffering Is Used by God for midst of suffering because the Lord sees the suf- Our Good (1:2–12) fering, the church lives in the “already and not So what particular pastoral encouragement does yet,” and the Judge will finally set the record James ofer these sufering churches? At frst glance, straight. In the meantime, the church must per- James’s “encouragement” appears shocking, if not severe and not grumble at one another (5:1–11). downright offensive. James instructs these trou- Further, the church leaders should pray for the bled believers to consider it all joy when trials come sick and suffering (5:13–16). (1:2–3), realize that perseverance is doing a divine

23 work in them (1:4), ask God for wisdom (1:5–8), even the glib answers that too often come from remember to view the rich and poor from an eternal well-intentioned people at funerals. Nor is James perspective (1:9–11), and keep in mind the blessed- saying that suffering is itself good. Some of the ness that comes from enduring life’s trials (1:12). believers suffering in 1:2–4 are the same ones James first urges his readers who faced such being persecuted and exploited by wicked wealthy circumstances to “consider it all joy” (the verb landowners. As such, some of the trials mentioned is an imperative). This is the heart of James’s here are caused by the sin of the landowners, the exhortation in 1:2–11. In the Greek text, joy, the corruption of the governmental systems, etc. Such object of the verb, is placed first for emphasis.10 actions are castigated later in James 2:5-7 and 5:1– To those familiar with the New Testament 6. It is not that all things that happen in life are this is no surprise. Paul’s teaching on the matter good (exploitation, oppression, and persecution in Romans 5:1–5 is similar: are evil!), but that God works all things together for good to those who love him and are called Terefore, since we have been justifed by faith, according to his purpose (Rom 8:28). we have peace with God through our Lord Jesus So, then, what does James intend? As he does so Christ. Through him we have also obtained ofen in this epistle, James here echoes the teach- access by faith into this grace in which we stand, ings of Jesus on sufering and persecution in the and we rejoice in hope of the glory of God. More Sermon on the Mount (Matt 5:10–12; cf. Luke than that, we rejoice in our suferings, knowing 6:22–23): “Blessed are those who are persecuted that sufering produces endurance, and endur- for righteousness’ sake, for theirs is the kingdom ance produces character, and character produces of heaven. Blessed are you when others revile you hope, and hope does not put us to shame, because and persecute you and falsely utter all kinds of God’s love has been poured into our hearts evil against you on my account. Rejoice and be through the Holy Spirit who has been given to us. glad, for your reward is great in heaven, for so they persecuted the prophets who were before you.” Peter likewise stresses joy as a suitable response When you are persecuted on my behalf, Jesus to trials: “In this you rejoice, though now for a says, rejoice for you are blessed (cf. 1 Pet 2:19–23). little while, if necessary, you have been grieved James’s exhortation in 1:2 to consider it all joy, as by various trials, so that the tested genuineness of well as his emphasis in 1:12 on the blessedness of your faith(more precious than gold that perishes those who persevere through the tests, reiterate though it is tested through fre(may be found to Jesus’ encouragement to believers. result in praise and glory and honor at the revela- Not only does James stress joy because of the tion of Jesus Christ” (1 Pet 1:6–7). future blessing for those who endure, but he also Yet sometimes we are so familiar with the bibli- points to the good byproducts of trials. Persever- cal teachings related to sufering that we forget to ance, completeness, and blamelessness are worthy be surprised by their claims: count it all joy when efects that come as a result of people having faith you face various trials. Joy? When sufering comes in the midst of sufering (1:3–4; cf. Rom 5:1–5, 2 our way we tend to respond with frustration, or Cor 1:3–7; 1 Pet 1:5–8). James urges rejoicing, “for a sense of helplessness, or even fear(but joy? In you know that the testing of your faith produces such times, how is joy a possible response? steadfastness” (1:3), and thereby associates these To address this important question, it is crucial trials with the testing of faith. Even though these to understand what is and what is not intended oppressors’ sins caused the believers’ suffering, by James’s command here. James is not offering James asserts that God is at work using the sufer- advice in the manner of some self-help guru, or ing as a testing of the faith of his people.

24 What precisely does James mean by the “testing of Suffering Is Temporary, Linked to the your faith”? He uses a diferent word here altogether Present Age (1:9–12) from “trials” in verse 2. Douglas Moo comments: James 1:9–11 plays an important role in James’s teaching related to suffering as it clarifies that “Testing” translates a rare Greek word (dokim- although the rich oppressors appear to be win- ion), which is found elsewhere in the New Tes- ning now, in the end, they lose; and although tament only in 1 Pet. 1:7 and in the Septuagint the poor and oppressed seem to be losing now, only in Ps. 11:7 and Prov. 27:21. Peter apparently in the end, they win. As Jesus so ofen does (e.g., uses the word to denote the result of testing; Luke 16:19–31), James points to a future rever- the NIV translates “genuine.” But the two Old sal: the rich exploiters will be brought down and Testament occurrences both denote the process destroyed, but the humble believers will be exalted of refning silver or gold, and this is the way and blessed (1:9–11; cf. 5:1–8).13 So despite the James uses the word. Te difculties of life are fact that the sufering addressed in James 1:2–12 intended by God to refne our faith: heating it in is a result of human evil, believers can rest assured the crucible of sufering so that impurities might that God providentially guides all history and that be refned away and so that it might become they will be faced with no circumstance that he pure and valuable before the Lord. Te “testing ultimately will not use for their good and his glory of faith” here, then, is not intended to determine (cf. 2 Cor 4:1–18). whether a person has faith or not; it is intended to purify faith that already exists.11 God Will Bless Those Who Persevere through Suffering (1:9–12) What does this testing do? It develops per- James 1:12 is transitional, “Blessed is the severance (hypomonē). This has been translated man who remains steadfast under trial, for perseverance, endurance, steadfastness, fortitude, when he has stood the test he will receive the and patience. Like a muscle that becomes strong crown of life, which God has promised to those when it faces resistance from a weight, Christians who love him.” The persevering ones in 1:12 develop spiritual strength and stamina through probably refer to the same people character- facing trials. It is hard to imagine how persever- ized as the poor in 1:9–11. As the poor will ance could be developed in any way other than receive exaltation, the persevering will receive by such resistance, since perseverance presup- divine approval, even the promised crown of poses a pressure to endure.12 So when trials come, life. The crown spoken of here is compared James says, consider it joy and recognize that God with a head wreath or garland that was given is developing in us perseverance and other good as a victor’s prize in the Greek Olympic Games. traits. Te development of this perseverance is a At times it was given to men whom the com- gradual, real-life process of encountering trials munity wanted to honor, and it was worn in and responding to them in faith. religious and secular feasts. The persevering Perseverance is not only an end; it is also a ones receive a crown that consists of eternal means to further ends: “and let steadfastness life versus the fading crown of earthly prosper- have its full effect, that you may be perfect ity and fame (cf. Rev 2:10). and complete, lacking in nothing.” As we view Te importance of persevering through trials is suffering with wisdom and from an eschato- striking. Just as James does not teach that sufering logical perspective, we discover that suffering is good, he does not assume that trials always pro- in itself is not the end God has in mind; our duce good, but as Dan McCartney observes: “Tis maturity is. chain of life in James 1:12 stands in opposition

25 to a chain of death in 1:13–15, where trials lead purity language, which would be revered by these to desires which give birth to sin, which brings Jewish Christians. James calls true religion “pure and forth death. Again, this shows that it is not the trial undefled,” and thereby insinuates that the religion itself that produces maturity and life, for a trial embraced by some in these churches is impure and could result in non-endurance, in the giving in to defled. Teir so-called worship is unclean, contami- desire, and in the birthing of sin and death.”14 As nated, and unsuitable for the holy God. James refers such James 1:12 ofers hope to the believer because to true religion as keeping oneself “unstained from of the covenant promise of true joy and life, and it the world” (1:27), and in so doing charges them with also warns those undergoing trials to choose the being preoccupied with ritual cleanness without cor- correct path: covenant faithfulness. responding interest in moral cleanness or godly val- ues. And by stressing that God accepts true religion, Churches Must Care for the Poor and he implies that God rejects some of their approaches. Suffering (1:27; 2:6–7; 2:14–26) Tat James calls their eforts at worship “worthless” James 1:26-27 is central to James. Tis is clear not strengthens that effect. It is worthless because it only because of its structural implications for the does not demonstrate love for God or love for others. book, but also because of how many themes of the Indeed, it is worthless because it does not demon- epistle it contains(consistency, sufering, speech, strate love for God through loving others. love and mercy, and the poor. Among other things, it Martin Luther, not known for his affection for makes plain that God’s people have a special respon- James, frequently stressed this very point. Luther sibility to care for the poor15 and oppressed. Tis is complained that believers should not live in monas- not merely the mark of spiritual elites but of what teries to serve God because there they were actually James calls “pure and undefled religion before God.” only serving themselves. Instead, Christians must Scripture instructs us to worship corporately; follow Christ and love and serve their neighbors listen to the reading, teaching, and preaching of through their vocations in the world, where their Scripture; to give; to pray; to participate in the neighbors encounter and need them. Luther argued, Lord’s Supper; and so forth. These are important “God does not need our good works, but our neigh- spiritual realities that God has prescribed for us to bor does.”16 When we seek to ofer our good works worship and follow him. But James warns that too to God, we actually display pride before God and ofen people think that participation in the outward neglect to love our neighbor. Luther contends that in expressions of religion is all that God demands. so doing we parade ourselves before God and yet fail James stresses that the practice of religion occurs not to do the very thing Jesus commands. In other words, merely in worship services but also through our very we fail both to love God and love others. Michael lives. God wants worship through consistent lives. Horton ably captures Luther’s point: True religion, that which pleases God, means that we refect God. And part of this Godward and consistent God descends to serve humanity through our way of life includes showing love to those whom God vocations, so instead of seeing good works as our loves(the poor and oppressed. works for God, they are now to be seen as God’s James 1:26–27 forcefully contrasts two differ- work for our neighbor, which God performs ing approaches to religion, both of which must have through us. Tat is why both orders are upset been vying for people’s allegiance. True religion is when we seek to present good works to God depicted as “pure,” undefled,” and that which God as if he needed them. In contrast, when we are accepts. It is concerned with self-control over words, overwhelmed by the superabundance of God’s active love for the poor, and moral purity. Some gracious gif, we express our gratitude in hori- undercurrents are at play here. Notice that James uses zontal works of love and service to the neighbor.17

26 Love is not self-absorbed but genuinely seeks the tion or provision. James instructs the church welfare of others. It is active and outward. Luther to support of the poor, disadvantaged, and is right: religious people often feel noble when oppressed. And in so doing, he again reflects they perform external religious acts because they the teachings of Jesus, who articulated that believe they are serving God. But as Solomon one’s treatment of “the least of these” is linked Andria suggests: “Rather than serving God, they to future judgment (Matt 25:31–46). serve themselves.”18 So James is interested in encouraging Serving others feels far less noble; it often the believers who encounter painful trials, seems only mundane, even insignificant. Yet but he is at least as interested in how God’s Jesus washed his disciples’ feet and demands that people respond to those who are suffering. his followers do the same. Jesus’ command would McCartney observes: not be so burdensome if he merely required that we wash his feet; we could fnd dignity in help- Just as genuine faith endures trials, so a Chris- ing Jesus. But Jesus demands that we wash one tian must respond to the suffering of others as a another’s feet, which does not seem stately but fellow sufferer. Hence he says true religion20 is smelly. It reduces us to feeling like unimportant, to care for sufferers (James 1:27). Because real humble servants. And that is exactly what James faith (2:14–17) is faith that God will exalt the stresses: genuine, humble, dependent, loving fol- humble (1:9), the works that proceed from true lowers of Jesus will display their true concern for faith will involve showing mercy to those who others through ministering to others, particu- suffer. Of particular concern to James are the larly those in desperation. truly destitute, such as “orphans and widows” Some in James’s audience were more con- (1:27), or the man in filthy garments (2:2), cerned about ritual purity than moral purity, who in that social environment were often and they were content to express empty words the most marginalized and powerless people. without active compassion for the oppressed. The church is the community that anticipates Ironically, some in these congregations stressed the eschatological reversal by caring for and the ritual purity taught in Leviticus, but failed to respecting the poor. notice that Leviticus also stresses moral purity Therefore James has little tolerance for and especially love for the oppressed. It is not by those who show favoritism to the rich. This coincidence, in my opinion, that James refers fre- kind of favoritism is offensive first because it quently to Leviticus 19 as a basis of his instruc- violates the law of love and misrepresents the tions.19 He takes his audience back to study the character of God, who cares about the poor. very law they claim to be defending. Note that the context of the law of love in To such people, James charges that true reli- Leviticus 19 specifically condemns partiality gion is “to visit orphans and widows in their (Lev. 19:15).21 Second, partiality belies the affliction” (1:27), and thus reiterates the teach- eschatological nature of the community, which ings of Exodus 22:22 (“do not take advantage ought to display in advance God’s exaltation of a widow or orphan”) and Isaiah 1:10–17 of the poor. James 2:1–17 thus teaches us that (“defend the cause of the fatherless, plead the faithful living does not just pity the poor, it cause of the widow”), which also makes plain respects the poor.22 God’s requirements for acceptable religion and worship (cf. Deut 10:16–19; Ps 69:32–33; Indeed, the church is an eschatological display Zech 7:9–14). Together widows and orphans of God’s good news, and it is a primary means by represented those who were without protec- which God meets the needs of the poor.

27 God Will Judge All Who Oppress His the shrieking cry of withheld wages’, followed by People (5:1–6) the cry of the harvesters themselves. Like an Old Testament prophet, James casti- Who hears this cry? It is certainly not the gates the rich who have exploited the poor. The wicked landowners who are enjoying luxurious oppressors should weep and wail because God’s lives, too self-indulgent to care (5:5).24 It is not the judgment on them will be severe. Misery and corrupt justice system which is currying the favor suffering are coming their way. The corrosion of the wealthy. Is anyone with power to help lis- of their wealth will serve as a witness against tening to these cries? Oh, yes! God himself, the them, and the wages they failed to pay their omnipotent Lord of armies, hears these cries. workers will testify against them. By living in When God’s people utter cries in the Bible luxury and self-indulgence, they increase their they are usually praying for deliverance from punishment at the last judgment. In light of this danger and seeking justice (cf. Exod 2:23; 1 Sam judgment, the righteous poor are to be patient 9:16; 2 Chron 33:13).25 Luke Timothy John- and not grumble against each other, knowing son observes, “Here James definitely evokes they too will be judged (5:7–11). the experience of Israel in Egypt. At the burn- Te passage powerfully reveals James’s theol- ing bush Yahweh says to Moses, ‘I have seen the ogy of suffering, particularly as it relates to the afiction of my people in Egypt and I have heard poor and rich. It puts forward three truths: (1) their shouts (Exod. 3:7).’”26 Here too the cries of God hears the cries of the righteous poor; (2) God the exploited poor “have reached” the Lord of will punish those who oppress the righteous poor; hosts. Tis depiction of God as “Lord of hosts” (3) God will vindicate the righteous poor by pun- or “Lord of armies” is frequent in the Old Tes- ishing the wicked and blessing the righteous who tament, where God is likened to a warrior lead- endure. Let’s look at each in turn. ing an army of warriors who slay enemies and James graphically proclaims, “Behold, the enforce justice. Te Lord of all power will come wages of the laborers who mowed your fields, to the aid of the sufering, not only hearing the which you kept back by fraud, are crying out cries of the righteous poor but also punishing against you, and the cries of the harvesters have their oppressors and bringing vindication. As in reached the ears of the Lord of hosts” (5:4). Evi- James 1:9–11, the oppressed believers have rea- dently, the wages of hired laborers were being son to hope: there is a day coming where God dishonestly withheld by rich landowners. Tese sets the record straight, where evildoers lose and day laborers mowed and harvested the fields God’s people are vindicated. of absentee landlords. Teir earnings were pal- try, and they were to be paid every day because Sufferers Must Be Patient, Endure, they could not aford to miss a paycheck. Tese Pray, and Seek the Church’s Ministry defenseless workers toiled daily under a blister- (5:7–11, 13-16) ing sun only to be swindled by rich, powerful In James 5:1–6, James writes as a prophet, landowners. Te landowners methodically held denouncing the oppression. In verses 7–11 and back their wages, defrauding their powerless 13-16, he speaks as a pastor, heartening and employees. Te practice of paying wages late or warning the oppressed and sick people of God. legally defrauding the worker of his wage was Since the judgment of the wicked remains in not unusual. That is why many Old Testament the future, those sufering need encouragement on laws and prophetic threats declare God’s hatred how to live in the meantime. First, those sufering of the practice (Lev 19:13; Deut 24:14–15; Jer need to live with patience, which is rooted in many 22:13; Mal 3:5).23 James dramatically portrays things, primarily the coming of the Lord, to which

28 James refers three times in this section (5:7, 8, 9). endurance under tremendous sufering, and under James also gives three concrete examples to inspire it all he remained devoted to the Lord (Job 1:21; patience: the farmer (5:7), the prophets (5:10), and 2:10; 16:9–21; 19:25–27). Endurance is apt in light Job (5:11). James Adamson reminds: “Te farmer of the purpose of the Lord, who is compassionate awaiting the harvest is a familiar Jewish picture of and merciful, faithful to his covenant people (5:11). salvation and the last judgment. Like the farmer Fourth, James advises prayer as an appropriate the Christian must be patient and depend on God response to sufering. James urges suferers to pray; to consummate his purpose.”27 James reiterates and he urges the cheerful to praise (5:13). “Sufer- the same command with which he began 5:7, “Just ing” here apparently does not refer to a particu- like the farmer, you also be patient” (5:8). He then lar type but more generally to the troubles of life. adds another, “establish your hearts” (5:8), which is “Cheerfulness” refers to the experience of “God’s followed by an explanation: be stable in your faith goodness in ways that are desirable from a human because of the blessed hope of the Lord’s coming. point of view.”28 No matter the circumstances( James then warns of grumbling, a habit of when times are tough and when the life is going those who do not practice patience. Recalling smoothly(prayer is warranted, prayer for help, the Israelites in the wilderness, James insists, “Do and praise with gratitude. So when sufering comes, not grumble against one another, brothers, so pray, James insists. Tis is not some generic com- that you may not be judged; behold, the Judge ment but a revolutionary declaration of dependence is standing at the door” (5:9). While grumbling and hope(that God hears, cares, and remains may be occasioned by difcult circumstances, it steadfastly faithful to his covenant people. Further, is rooted in pride, ingratitude, and impatience. it is not a passive acquiescence but an active, efec- Grumbling declares that someone has either not tive, and wise pursuit that God uses to accomplish done something that he ought to have done, or his purposes for his glory and our good.29 Recall that he has done something wrong. When we James’s previous assertion, “you have not because grumble, therefore, we judge. If, however, we you ask not” (4:2). And note his subsequent con- exercise patience and develop Christian stabil- fdent statements about how God answers faithful ity(with our eyes on the Lord’s return(we and appropriate prayer (5:15-18). appreciate that his return will herald the final Fifth, James offers counsel to the very sick judgment. In the meantime, we must leave all (5:14-16). 30 As before, prayer is fting. But in this judgment to the Judge. Few take grumbling seri- case, the person who is ill calls the elders of the ously, but God does (cf. Mat 7:1–2). church to come and pray over him (5:14). Elders James then points to the prophets who exhib- are mature, godly leaders in the church who rep- ited patience and faithfulness despite the sufering resent the congregation and would plausibly pray they endured (cf. Mat 5:11-12; Heb 11). Elijah was with wisdom, fervency, and faith. Evidently, “they hounded and hated (1 Kings 18:10, 17). Jeremiah are capable of exercising the faith necessary for the was thrown into a cistern and threatened with healing but also to discern the mind of the Spirit death by starvation (Jer 38:1–13). Amos was falsely in such maters.”31 Te elders come and anoint the accused of raising a conspiracy and was told to go sick person with oil, which I cautiously interpret as back to where he had come from (Amos 7:10–13). a symbol of God’s blessing and presence with his Third, James urges steadfast endurance in the people.32 Te elders then pray over the person. In face of affliction. But the term James uses here is James’s example God blesses the believing prayer: not patience, as in verse 10, but “endurance, stead- the prayer ofered in faith will restore the sick one; fastness,” as in 5:11a and 1:3–4. In spite of all his the Lord will raise him up; and if he has sinned, he unexplained sufferings, Job is a stellar model of will be forgiven (5:15).

29 JAMES’S THEOLOGICAL is not intended to demean the recipient with FOUNDATION FOR SUFFERING feelings that God is reproachful or reluctant to We began by surveying the context of James’s give what is for our good” (cf. Luke 11:5–8).35 teaching about suffering, as well as the various types and causes of suffering he addresses. We James 1:26–27 then highlighted James’s particular teachings Religion God accepts as pure and undefiled about suffering. Along the way, we noticed that looks afer orphans and widows in their distress James’s insightful teachings are not exhaustive and refrains from being polluted by the world. (how could they be in fve chapters?) but timely On what basis does James point to this behavior? pastoral words to the Diaspora churches. Te nature of God. Here the nature of God is pre- The question must now be asked: what theo- supposed as these Jewish Christians knew that logical foundation drives James’s teachings about God was a “father to the fatherless and defender sufering? In general, he uses the doctrines of God, of widows” (Psalm 68:5). Just as God defends and eschatology, and the church both to instruct and cares for the widows and fatherless, so must his exhort.33 But the bulk of the exhortations related people. Daniel Doriani marvelously captures the to suffering are grounded in the nature of God. idea: “Kindness to the needy is God-like. We sus- Let’s consider a few of the major passages that dis- tain aliens, widows, and orphans because he sus- play the Godward substructure of James’s teach- tains aliens, widows, and orphans (Ps. 146:9).” ings about sufering. 36Further, James points to our need for holiness as he urges the churches to be “unstained from James 1:2-8 the world” (1:27). God’s own holiness calls us, James 1:2–8 encourages those facing trials his covenant people, to holiness, as Leviticus to consider it all joy, to let perseverance finish 19:2 reminds, “You shall be holy, for I the Lord its work, and then urges those who lack wis- your God am holy” (cf. 1 Pet 1:15–16). dom to ask God for it. On what basis should they do so? The nature of God. James here James 2:1–7 assumes the Old Testament idea that God is James 2:1–7 urges believers not to show the source of wisdom (Prov 2:6, “The Lord favoritism toward the rich and against the poor. gives wisdom”), echoes Jesus’ teaching in Mat- It offers a particular example of a church com- thew 7:7, and stresses that God gives wisdom munity giving the red carpet treatment to the generously to all without finding fault. We ask rich but disregarding the poor. While there are God for wisdom in the midst of trials because various reasons put forward for not showing God generously gives wisdom to those who ask partiality, a primary one is that God chose the him for it. Even more, our asking should coin- poor to be rich in faith and inherit the kingdom. cide with the way God gives(with singleness, God chose the poor, so why would his people not double-mindedness.34 God responds to our neglect or reject them? prayers when they reflect our spiritual integ- rity, a basic consistency of which God him- James 5:1–11 self is our example. Ralph Martin observes: James 5:1–11 thunders a warning of the “Hence it is appropriate to stress the character divine judgment coming upon exploitive land- of God. There are three reasons supplied to owners, who should weep and wail because of encourage the approach in prayer. God is good the severe and impending judgment. On what to all who call on him; he gives with an open basis does James appeal? On the nature of God, hand and without reservation; and his giving who hears the cries of the oppressed and is the

30 Lord of hosts, the all-knowing warrior who steadfast, pray, and be strengthened by the lov- avenges his people. Because God is a warrior, ing and faithful ministry of the church. And those who oppress his people had better prepare because of who God is, we as the community of for their just judgment, and his people need to Jesus should come alongside those who suffer, persevere in the midst of these trials. pointing to the character and purposes of God, James continues, stressing the need to be caring for the powerless, helping the poor, pray- patient and stand frm because the Lord’s com- ing for the sufferers, and serving them in ways ing is near. Tis should not lead us to presump- that meet to their needs. tion but to carefulness. We must not grumble against one another because we too will be ENDNOTES judged. Indeed the Judge is nearby, standing at 1 I base much of this essay on my previous work in the threshold! In sum, the nature of God and his Christopher W. Morgan, A Theology of James: Wis- eschatological victory and judgment incites us to dom for God’s People (Explorations in Biblical Teol- patience, standing frm, and love for one another, ogy; ed. Robert A. Peterson; Phillipsburg, NJ: P&R, with no room for grumbling. 2010). See also Christopher W. Morgan and B. Dale James then points to the prophets and Job Ellenburg, James: Wisdom for the Community (Ross- as examples of those blessed through persever- shire, UK: Christian Focus Publications, 2008). For ing. He then tells them why: “Te Lord is full of an examination of sufering from biblical, theological, compassion and mercy” (5:11). James’s teach- philosophical, and pastoral perspectives, see Chris- ing recalls Exodus 34:6, “Te Lord, the Lord, a topher W. Morgan and Robert A. Peterson, eds., Suf- God merciful and gracious, slow to anger, and fering and the Goodness of God (Wheaton: Crossway, abounding in steadfast love and faithfulness, 2008). keeping steadfast love for thousands, forgiving 2 I. H. Marshall, New Testament Teology: Many Wit- iniquity and transgression and sin, but who will nesses, One Gospel (Downers Grove, IL: InterVarsity, be no means clear the guilty.” 2004), 628. James teaches much about God(his holiness, 3 For more on the twelve tribes of the Diaspora, see oneness, love, mercy, covenant sovereignty, wis- Robert W. Wall, “James, Leter of,” in Dictionary of dom, omniscience, goodness, generosity, integ- the Later New Testament (ed. Ralph P. Martin and rity, covenant faithfulness, providence, eagerness Peter H. Davids; Downers Grove, IL: InterVarsity, to hear our prayers, concern for our plight, love 1997), 548–51; cf. P. R. Trebilco, “Diaspora Judaism,” for the powerless, role as judge, role as lawgiver, in Dictionary of the Later New Testament, 287–300. role as warrior, role as savior, and much more. 4 Richard Bauckham, James: Wisdom of James, Disciple And he teaches much about God to help the of Jesus the Sage (London: Routledge, 1999), 16. churches live with consistency, integrity, cov- 5 Ibid. enant faithfulness(even in the face of sufering. 6 Ibid., 25–28. 7 Marshall, New Testament Teology, 629. SUMMARY 8 Morgan, A Theology of James, 14-18. More than Because of who God is, James insists, we one hundred years before the writing of James, the who suffer should rejoice even in persecution, Roman general Pompey reduced Judean territory trust his providential process for maturing us, and left many Jewish peasants without land. Later ask him for wisdom, ask in faith, rejoice in his the extreme taxation by Herod the Great drove more ultimate vindication, persevere, live in holiness, small farmers out of business. Te result was that in have confidence that God will ultimately act on the first century many peasants worked as tenants our behalf, be patient, resist grumbling, remain on large feudal-like estates while others became day

31 laborers, hoping to fnd good work and ofen fnding it Qumran community, and likely James’s recipients, only around harvest time. Resentment against aristo- the Christian covenant communities of the Disper- cratic owners was signifcant and ofen deserved. See sion. Te identity of the poor as the people of God in Craig Keener, Te IVP Bible Background Commentary James is additionally clarifed by the identity of the (Downers Grove, IL: InterVarsity, 1993), 688. rich, who are not merely people with many posses- 9 Dan G. McCartney, James (Baker Exegetical Com- sions, but are characterized as proud (James 1:9–11), mentary on the New Testament; Grand Rapids: receiving an eschatological humiliation (1:9–11), Baker Academic, 2009), 253. oppressors, defrauders, and persecutors of believers 10 Peter H. Davids, Te Epistle of James (New Interna- (2:5–7; 5:1–6), blasphemers of Christ (2:7), and as tional Greek Testament Commentary; Grand Rapids: those who will be severely punished by God (5:1–6). Eerdmans, 1982), 67. Further, there seem to be two categories of the poor 11 Douglas J. Moo, Te Leter of James (Pillar New Testa- in James: the severely poor destitute of even decent ment Commentary; Grand Rapids: Eerdmans, 2000), clothes and often in need of daily food (2:14-17); 54–55. and the majority of the people in the churches who 12 Patience, longsuffering, forgiveness, bearing with evidently had enough to be responsible to help the one another, peacemaking(they too are appropriate severely poor. So while the identity of the poor in responses to challenging circumstances or people and James is hard to pinpoint precisely, it seems to com- can only develop as such problems are encountered. bine some of the following connotations: financial 13 Tis is what I call “the comfort of hell.” Biblical writ- poor; marginalized; powerless; oppressed; dependent ers often point to hell as an encouragement to and on God; humble; righteous people of God; exiled comfort for the persecuted believers. Unlike many people of God. James’s reference to the widows and in our society, the doctrine of hell does not lead them orphans (1:26-27) refects passages that also neces- to raise questions about God’s love but it actually sitate concern for aliens/sojourners (Exod 22:21-22; answers their questions about how evil can tempo- Lev 19:9-10; Deut 10:18-19; Ps 146:9; Zech 7:9-14). rarily appear to win. For the biblical writers, hell dem- So while James primarily stresses God’s concern for onstrates that justice will prevail and reminds the his oppressed covenant people and how the church persecuted believers that they will ultimately be vin- is to embody that same concern, James 1:26-27 (and dicated (cf. 2 Tess 1:5–11; Rev 14:9–11; 20:11–15; Luke 10:25-37; Gal 6:10; and many more) indeed and 21:8). teaches that God’s people are also to reflect God’s 14 Dan G. McCartney, “Sufering and the Apostles,” in love for the poor, including those who are outsiders. Sufering and the Goodness of God (Teology in Com- And as we do, we display God’s goodness and show- munity; ed. Christopher W. Morgan and Robert A. case God’s kingdom. Peterson; Wheaton: Crossway, 2008), 106; cf. Tracy 16 Gustav Wingren, Luther on Vocation (trans. Carl C. L. Howard, “Suffering in James 1:2–12,” Criswell Rasmussen; Philadelphia: Muhlenberg Press, 1957; Teological Review 1:1 (Fall 1986): 71–84. reprint, Evansville, IN: Ballast Press, 2004), 2. I 15 James stands in the traditions of the Old Testament was reminded of Luther’s insights through reading and Jesus, following their literary use of the “poor” Michael S. Horton, People and Place: A Covenant as oppressed and righteous. For James and the other Ecclesiology (Louisville: Westminster John Knox, biblical writers, the poor are not righteous because of 2008), 304. their socio-economic standing but through faith in 17 Horton, People and Place, 304. God. Te identity of the poor also may be linked with 18 Solomon Andria, “James,” in Afica Bible Commentary the exiled people of God (Isa 26:6; 49:13; 51:21), (ed. Tokunboh Adeyemo; Grand Rapids: Zondervan, who hope in God’s ultimate eschatological vindica- 2006), 1514. tion (Isa 49; 51; 54; 61). Tis was true for Israel, the 19 Note how James links holiness and love in a way that

32 is refective of Leviticus 19. It is striking how Chris- Today; Downers Grove, IL: InterVarsity, 1985), 177. topher Wright’s comments on Leviticus 19 ft James. James’s teaching again refects Leviticus 19. See Luke “We are inclined to think of ‘holiness’ as a matter Timothy Johnson, “The Use of Leviticus 19 in the of personal piety or, in Old Testament terms, of rit- Leter of James,” Journal of Biblical Literature 101:3 ual cleanness, proper sacrifices, clean and unclean (1982): 391–402. foods, and the like. Certainly, the rest of Leviticus 19 24 Other sins related to money in this passage include includes some of these dimensions of Israel’s religious greed, hoarding wealth, defrauding others, living in life. But the bulk of the chapter shows us that the kind excessive luxury, and self-indulgence. of holiness that refects God’s own holiness is thor- 25 Moo, Te Leter of James, 54. oughly practical. It includes generosity to the poor 26 Luke Timothy Johnson, The Letter of James (The at harvest time, justice for workers, integrity in judi- Anchor Bible; New York: Doubleday, 1995), 302. cial processes, considerate behavior to other people 27 James B. Adamson, Te Epistle of James (New Inter- (especially the disabled), equality before the law for national Commentary on the New Testament; Grand immigrants, honest trading and other very ‘earthy’ Rapids: Eerdmans, 1976), 191. social maters. And all throughout the chapters runs 28 McCartney, James, 253-54. the refrain ‘I am the Lord,’ as if to say, ‘Your quality 29 Craig L. Blomberg and Mariam J. Kamell, James (Exe- of life must refect the very heart of my character. Tis getical Commentary on the New Testament; Grand is what I require of you because this is what refects Rapids: Zondervan, 2008), 241. me.’” Christopher J. H. Wright, Old Testament Ethics 30 For a good rationale to view this illness as serious, see for the People of God (Downers Grove, IL: InterVar- Motyer, Te Message of James, 193-94. sity, 2004), 39. 31 Richard R. Melick, Jr., “Warnings and Instructions,” 20 McCartney, “Sufering and the Apostles,” 107, fn15 Mid-America Teological Journal 10:1 (Spring 1986): reads: “Te term used here for ‘religion’ (threskeia) 70. means not one’s overall faith commitments, but reli- 32 For solid treatment of this tricky passage and for a gious practice, acts of piety, or cultic activity. By ‘true helpful overview of its diverse interpretations, see religion,’ therefore, James does not mean ‘the essence McCartney, James, 250-61. of true Christian faith’ but ‘the essence of true Chris- 33 For more on how James’s theology functions, see tian religious activity.’” Morgan, A Teology of James, 169-85. 21 Ibid., 107, fn16 reads: “The love command of Lev. 34 Moo, James, 60. John Calvin commented on James 19:18 is shared throughout the New Testament as 1:8: “[T]here is an implied contrast between the sim- defnitive for Christian life. Its widespread use as the plicity or liberality of God, mentioned before, and the basis of ethics is probably due to the fact that it was double-mindedness of man.” John Calvin, Commen- promulgated by Jesus himself (Mark 12:29–31and taries on the Epistle of James, in Calvin’s Commentar- parallels). James’s point is that showing favoritism ies, vol. 22 (reprint, Grand Rapids: Baker, 1999), 284. violates the most basic ethic of God and, hence, vio- 35 Ralph P. Martin, James (Word Biblical Commentary; lates the whole law.” Waco, TX: Word, 1988), 21. 22 McCartney, “Sufering and the Apostles,” 107 (italics 36 Daniel M. Doriani, James (Reformed Expository in original). Commentary; Phillipsburg, NJ: P&R, 2007), 59 (ital- 23 Alec Motyer, The Message of James (Bible Speaks ics in original).

33 Sufering in Revelation: Te Fulfllment of the Messianic Woes James M. Hamilton, Jr.

n Revelation, John writes as one in afiction (Rev Jesus, once we understand the perspective he taught I1:9), to churches in afiction (e.g., 2:10, 13), about his apostles,3 our responsibility is to make their the afiction that will take place before kingdom perspective our own.4 come (see esp. Rev 11–13). Te contention of this essay is that John sees the afiction in which he is THE MESSIANIC WOES IN DANIEL a “brother and fellow partaker” AND THE NEW TESTAMENT James M. Hamilton, Jr. is Associate (1:9) as the outworking of the Te idea of the Messianic Woes stems from pas- Professor of Biblical Teology at Messianic Woes that must be ful- sages such as Daniel 7:25–27, 8:9–14, 9:24–27, and Te Southern Baptist Teological flled prior to the consummation 11:31–12:3. These paradigmatic Old Testament Seminary, Louisville, Kentucky, of all things.1 To establish this, texts indicate that God’s people will be persecuted where he also earned his Ph.D. we will begin with a summary and suffer before being vindicated through res-

He is the author of numerous articles of the indications of end times urrection to receive the kingdom. Tere is a four and books such as God’s Indwelling tribulation, the Messianic Woes, kingdom schema set forth in Daniel 2 and 7, and Presence: Te Holy Spirit in the Old and in Daniel, cross-pollinating this then Daniel 8 focuses in on the second and third New Testaments (B&H, 2006), God’s discussion with consideration of these four kingdoms.5 Te parallels between the Glory in Salvation through Judgment of how various New Testament fnal kings of the third and fourth kingdoms point (Crossway, 2010), Revelation: authors interpreted Daniel, before to a patern that Daniel expected to see repeated Te Spirit Speaks to the Churches (Crossway, 2012), What is Biblical considering how John interprets and fulflled in the fnal king from the last king- 2 Teology? A Guide to the Bible’s Story, these realities in Revelation. In dom. Daniel does not call him the antichrist, but Symbolism, and Paterns (Crossway, this essay, I am atempting to do this fnal king informs New Testament statements 2014). Dr. Hamilton also serves as the biblical theology by pursuing the about that fgure.6 Te repetition of these paterns Teaching Pastor of Kenwood Baptist interpretive perspective of the also provides the foundation for the indications Church, Louisville, Kentucky. biblical authors. As followers of that the sufering and persecution will intensify to

34 SBJT 17.4 (2013): 34-47. a nearly unbearable level under the antichrist (cf. John says about the antichrists and the antichrist Mat 24:21–25). matches Jesus predicting that many would come The final kings of the third and fourth king- claiming to be him (Mark 13:6) culminating in the doms in Daniel 7 and 8 are both described as litle personal “abomination of desolation” (13:14). Simi- horns (Dan 7:8; 8:9), both are arrogantly boast- larly, afer Paul writes that “the man of lawlessness ful (7:8, 11, 25; 8:25), both have a roughly three will be revealed” (2 Tess 2:3), he goes on to say that and a half year period in which to do their worst “the mystery of lawlessness is already at work” (2:7). (7:25; 8:14; 9:27; 12:7, 11, 12), and the breaking Tese statements refect a common understanding of the litle horn from the third kingdom “by no that now that Christ has come and has inaugurated human hand” (8:25; cf. 11:45)7 typifes the sudden the fulfllment of God’s purposes, antichrists have destruction of the beast from the fourth kingdom arisen to oppose him. Tese antichrists are people (7:11, 26). Te repetition of this patern of events in 1 John 2:18–19. In Paul’s reference to “the mys- in the third and fourth kingdoms in Daniel cre- tery of lawlessness” (2 Thess 2:7), the powers at ates an expectation of a patern of antichrist-style work seem to be impersonal, systemic forces of the opposition to God and his Messiah, and this pat- wicked world system. It would seem, then, that Mark, tern will culminate in the rise of the antichrist. Paul, and John all expect the church to be opposed Tis expectation is refected in 1 John 2:18, “Chil- throughout her history by personal and impersonal dren, it is the last hour, and as you have heard that antichrists, and that this opposition and persecution antichrist is coming, so now many antichrists have will culminate in the rise of the antichrist “whom the come. Therefore we know that it is the last hour.” Lord Jesus will kill with the breath of his mouth and Similarly, Mark presents Jesus interpreting Daniel bring to nothing by the appearance of his coming” as he spoke of “the abomination of desolation stand- (2 Tess 2:8). ing where he ought not to be” (Mark 13:14). Doug- Where did Jesus, Mark, Paul, and John learn these las Moo notes, “Te fact that Mark uses a masculine ideas? From the Old Testament: Daniel 9:24–27 sets participle afer the neuter bdelugma (‘abomination’) forth a programmatic revelation of seventy weeks until shows that he is thinking of a person.”8 Paul’s com- the consummation of all things. Afer the frst sixty- ments on the “man of lawlessness” in 2 Tessalonians nine weeks, the Messiah will be cut of. Among other 2:3–10 move in a similar direction, as does the depic- things, John’s interpretation of the seventieth week in tion of the two beasts in Revelation 13. Tough only the book of Revelation indicates that he understood John calls this fgure “antichrist,” these passages all the cutting off of the Messiah after the sixty-nine seem to be working with a common expectation that weeks to be fulflled in the crucifxion of Jesus. was apparently taught to the early churches before Daniel next relates that afer the cuting of of the the apostles referenced it in their leters. Paul writes Messiah, the destroyer of the city and the sanctuary in 2 Tessalonians 2:5, “Do you not remember that will make a strong covenant with many for the one when I was still with you I told you these things?” remaining week (Dan 9:26–27).9 Other passages in And John writes in 1 John 2:18, “you have heard that Daniel, dealing with the third of the four kingdoms, antichrist is coming.” point to a patern of atack on sacrifce and sanctu- John’s statement that “we know it is the last hour” ary accompanied by the seting up of the abomina- is based on the fact that “antichrists have come,” tion of desolation (see 8:12–13; 11:31). Tis patern culminating in “antichrist” (1 John 2:18). John here is repeated and fulfilled, presumably by the last states that the presence of those who oppose Christ king of the fourth kingdom, when Daniel writes of means it is the last hour. John apparently does not this antichrist fgure in 9:27, “for half of the week think the last hour will begin, then, afer the rapture he shall put an end to sacrifice and offering. And of the church. Te last hour has already begun. What on the wing of abominations shall come one who

35 makes desolate, until the decreed end is poured out ing afer the cuting of of the Messiah (Dan 9:26– on the desolator.” Tese words communicate that 27). Half way through this period of time, the afer a three and a half year period the Antichrist adversary who destroyed city and sanctuary would will “put an end to sacrifce and ofering,” and then seek to put an end to sacrifce, which I take to refer for the next three and a half years of the seventieth to an atempt to stamp out the worship of God. week, Antichrist, the “one who makes desolate,” is Mark Dubis writes that “the eschatological working his “abominations,” until his “decreed end” ordeal that Jews and Christians expected to char- is “poured out” on him, at which point the “one like acterize the latter days” can be referred to with a son of man” (7:13) receives everlasting dominion descriptive phrases that and all his saints reign with him (9:27; 7:14, 25–27). Te halving of the seventieth week in Daniel 9:27 include ‘the great tribulation’ (θ/ιψις μεγαλη in informs the reference to the “time, times, and half a Mat 24:21; Rev 2:22, 7:14), ‘the footprints of the time” during which the litle horn from the fourth Messiah’ (m. Sota 9;15), ‘the time of the crucible’ beast, the antichrist from the fourth kingdom, “shall ( ; 4QFlor 1–3 i 19–ii 2; 4QCata 5+ i speak words against the Most High, and shall wear 3; 4QpPsa 1+ ii 19), ‘the time of distress’ ( out the saints of the Most High, and shall think to ; Dan 12:1), and ‘the hour of trial’ (η ωρα του change the times and the law; and they shall be given πειρασμου; Rev 3:10). While these terms and into his hand” (Dan 7:25). Tis same three and a half images may vary, they nevertheless point to the year period of intense sufering is in view in the refer- same expectation of an eschatological period of ence to the “time, times, and half a time” in Daniel sufering and trial.12 12:7, and that verse goes on to say “that when the shatering of the power of the holy people comes to The Messianic Woes inform Paul’s statement that an end all these things would be fnished.”10 he is “filling up what is lacking in Christ’s afflic- Daniel indicates, then, that afer the cuting of tions” (Col 1:24). Going in the same direction are of the Messiah, there is one more week until the Luke’s presentation of Paul telling the newly planted completion of the seventy weeks. In the middle of churches that “through many tribulations we must this seventieth week, the litle horn from the fourth enter the kingdom of God” (Acts 14:22), his telling kingdom, the antichrist, will initiate a vicious perse- the Thessalonians they were “destined for this” (1 cution on God’s people that will shater their power. Tess 3:3), and Peter’s similar statement that Chris- At the end of his appointed time, the antichrist will tians are “called” to sufer for doing good on behalf be destroyed, the dead will be raised, and God’s of others (1 Pet 2:21). As the New Testament authors king will reign over God’s people in God’s kingdom. present the temporary, “necessary” (cf. 1 Pet 1:6) suf- Because of the way that the litle horn from the fering of Christians, they seem to understand that the third kingdom patterns the activity of the little suferings depicted during Daniel’s seventieth week horn from the fourth kingdom, it appears that the must be fulfilled before the beast can be slain and time of the end will correspond to earlier times: Christ can receive the Kingdom. there will be opposition, afiction, and persecu- We turn our atention now to John’s presentation tion for the people of God.11 Tis opposition and of the Messianic Woes in the book of Revelation. persecution will intensify to fever pitch when the litle horn from the fourth kingdom arises. THE MESSIANIC WOES IN Daniel does not use the phrase “Messianic REVELATION Woes,” but Daniel does depict the scenario that How can we be sure that John means to pres- phrase seeks to capture. Daniel relates how Gabriel ent an interpretation and fulfllment of Daniel in revealed to him a period of time, one week, remain- Revelation? I know of no one who rejects the idea

36 that John’s various references to a three and a half week as a symbolic depiction of the whole of church year period in Revelation stem from the halving of history. Tis is relevant to sufering in Revelation Daniel’s seventieth week in Daniel 9:27. John writes precisely because the book is an Apocalypse,14 of forty-two months in Revelation 11:2 and 13:5, of namely, a “revelation.” An apocalypse is an unveil- 1,260 days in 11:3 and 12:6, and of time, and times, ing of the world as it really is, and its purpose is to and half a time in 12:14. Each of these designations encourage the persecuted people of God to perse- amounts to three and a half years: 42 months is vere to the end.15 three and a half years of months (12 x 3 = 36, 36 + 6 Te rest of this exploration of sufering in Rev- = 42), 42 months of 30 days amounts to 1,260 days elation will be concerned with two things: frst, we (42 x 30 = 1,260), and the nourishing of the woman will overview the whole book and its literary struc- for 1,260 days in Revelation 12:6 and for “a time, ture with an eye to what it says about sufering and and times, and half a time” in 12:14 establishes that how it speaks to those who are suffering or will this “time, times, half a time” formula also refers to sufer. Second, we will give more atention to the three and a half years. John is presenting the fulfll- symbolic timeline John sets forth in Revelation. ment of Daniel’s seventieth week. Some understand that seventieth week to be the Encouragement for Those Who Suffer literal fnal seven years of history prior to the sec- In Revelation John describes the vision that he ond coming of Christ. Tis view is primarily associ- received “in the Spirit on the Lord’s Day” (Rev ated with dispensationalism, whether of the pre- or 1:10). God gave the revelation to Jesus, who made mid-tribulational rapture variety. On this view, the it known by sending his angel to his servant John “great tribulation” of Revelation 7:14 refers to this to show to his servants what must soon take place fnal seven years of history. Te pre-tribulation rap- (1:1). John bore witness to all he saw (1:2), pro- ture position holds that the church will be raptured nouncing a blessing on all who hear and keep what is prior to Daniel’s seventieth week. Te mid-tribula- in the prophecy (1:3). Having called the book both tion rapture position holds that the church will be an Apocalypse (1:1) and a Prophecy (1:3), John pro- raptured when the beast arises at the mid-point of vides an opening that bears the characteristics of the seventieth week to initiate his fnal persecution. New Testament leters in 1:4–8. Te book of Rev- While I do not think the church will be raptured elation is thus an apocalyptic (1:1–2) prophecy (1:3) prior to or during the seventieth week, I agree with in the form of a circular leter (1:4–5; 22:21).16 these interpreters that in the book of Revelation Te content of the book fows out of the appear- John means to present the whole of rather than half ance of the risen Christ to John (Rev 1:9–20), who of Daniel’s seventieth week. I difer with them, how- dictated to him the leters to the seven churches ever, by thinking John’s treatment of the seventieth (Rev 2–3). John was then invited into the heav- week to be fgurative rather than literal. enly throne room, where he saw the worship of I see no indication in Revelation that John means God and the Lamb (Rev 4–5) and the judgments his audience to understand that the church will be of the seals, trumpets, and bowls issuing from the raptured prior to or during the seventieth week.13 throne of God (Rev 6–16). John then saw the fall Rather, in Revelation the people of God are assured of Babylon (Rev 17–18), the return of King Jesus that they will be preserved through the persecution (Rev 19–10), and the descent of the Bride, the new of one three and a half year period (Rev 11:2–3; Jerusalem, from heaven (Rev 21–22). 12:6, 14) then given over to the beast’s persecution John tells us that he “was on the island called in the second three and a half year period (13:5–8). Patmos on account of the word of God and the John presents the church enduring the seventieth testimony of Jesus” (Rev 1:9).17 There are other week, and, in my view, John presents this seventieth possibilities, but John had probably been exiled

37 to Patmos because of his ministry, an instance of Revelation 17–22 describes the harlot, the persecution that fts with the way that throughout King, and the bride. Te section on the King is in the book he is preparing the churches for the dif- the middle, and John marks of the boundaries of fculties they will face. these three sections by using similar language at We will consider the structure of Revela- the beginning and end of the sections on the harlot tion from several perspectives because no single and the bride. Te wording of the beginning of the attempt to structure the book can exhaust the section on the harlot is matched by the wording of overlapping ways that John has arranged his the beginning of the section on the bride.19 material. John has used key phrases to mark turn- ing points of the book, and he also seems to have Matching Language Opening the Section on the used a chiastic arrangement of the material (see Harlot and the Bride further below). At points in the outline that fol- Revelation 17:1, 3 Revelation 21:9–10 lows, the verse numbers of sections will overlap “Then one of the seven “Ten came one of the because there are transitional sections of the book angels who had the seven angels who had that go both with what precedes and with what seven bowls came and the seven bowls . . . and comes afer. Similarly, the groupings of sections said to me, ‘Come, I spoke to me saying, on the outline will be slightly diferent from the will show you . . . And ‘Come, I will show you groupings of material in the chiastic structure, he carried me away in . . . And he carried me but I maintain that both capture accurate ways to the Spirit ...” away in the Spirit ...” describe the book’s content. John has tipped us of as to the structure of the book Similarly, the wording of the ending of the sec- of Revelation by using the phrase “in the Spirit” near tion on the harlot is matched by the wording of the the beginning of the major sections of the body of the ending of the section on the bride. book (1:10; 4:2; 17:3; 21:10).18 Beginning in Revela- tion 1:9, John recounts the way that Jesus appeared Matching Language Ending the Sections on the to him in glory (Rev 1:9-20), dictated to him specifc Harlot and the Bride leters addressing the seven churches (Rev 2:1–3:22), Revelation 19:9–10 Revelation 22:6, 8–9 and called him up into the heavenly throne room to “... And he said to me, “And he said to me, see the worship of God there (4:1–5:14). In the throne ‘These are the true ‘Tese words are trust- room, John sees Jesus take a scroll from the Father, words of God.’ Then I worthy and true...’ ... I and from what happens when the scroll is opened, we fell down at his feet to fell down to worship can surmise that the writing on the scroll describes worship him, but he at the feet of the angel the events that will bring history to its appointed con- said to me, ‘You must who showed them to clusion. Jesus opens the seals on the scroll (6:1–8:1), not do that! I am a fel- me, but he said to me, then seven angels blow seven trumpets (8:2–11:19). low servant with you ‘You must not do that! In Revelation 10, John sees an angel bring a scroll( and your brothers who I am a fellow servant apparently the same scroll Jesus took from the Father hold to the testimony of w ith you and your in Revelation 5 and opened in chapters 6–8. John eats Jesus. Worship God.’ ...” brothers the prophets, the scroll and prophesies. John describes the confict and with those who between the seed of the woman and the seed of the keep the words of this serpent in cosmic terms in Revelation 12–14. Then book. Worship God.’” the fnal seven bowls of God’s wrath are poured out in Revelation 15–16. All of this gives vital perspective to Te harlot is a symbol for the world system that is persecuted, sufering Christians. opposed to God. She is called Babylon because in

38 the Bible Babylon represents setled rebellion and The announcement that “the kingdom of the hostility to God and his people. Revelation 17–18 world has become the kingdom of our Lord and show her debased and destroyed: all her seductive of his Christ” (Rev 11:15) comes in the middle of power comes to nothing. By depicting the way that the book rather than at the end. Why would that the wicked become like chaf that the wind drives announcement be made at the center of the book? away (Ps 1:4), the way they perish in the way (Ps The answer to that question seems to be found 2:12), John equips the persecuted to endure. Near in the chiastic structure of Revelation. A chiasm is the end of the persecutors. can be conceived in terms of a picture frame: out- Then John depicts the hope that sustains the ermost is the actual wooden frame, then inside persecuted: the King comes, conquers his enemies that will perhaps be a mat, and sometimes there (19:11–21), sets up his kingdom (20:1–21:8), and are multiple mats of complementary colors, while his glorious bride descends from heaven (21:9– inside the frame and the mat the picture will be 22:9). Te bride is a symbol of the people of God, placed. The purpose of the frame and the mat is the redeemed, those who trust in Jesus. She is to highlight the picture. Similarly, the purpose called the new Jerusalem because Jerusalem was of a chiasm is to highlight what is at the center the dwelling place of God in the Old Testament, of the chiasm. At the very center of the chiasm the city where the Lord chose to put his name, in the book of Revelation is the announcement while in the new covenant God’s people are his that Christ is king. Surrounding that are touches dwelling place.20 and fourishes that depict the church sufering and The book of Revelation can be broken down being rewarded: as follows: Te Chiastic Structure of Revelation I. 1:1–8, Revelation, Blessing, and Epistolary A. 1:1–8, Leter Opening: Revelation of Jesus and Opening the Tings that Must Soon Take Place II. 1:9–22:9, John’s Vision on the Lord’s Day B. 1:9–3:22, Leters to the Seven Churches: Te A. 1:9–3:22, Te Risen Christ to the Seven Church in the World Churches C. 4:1–6:17, Trone Room Vision, Christ Con- B. 4:1–16:21, Te Trone and the Judgments quers and Opens the Scroll 1. 4:1–5:14, Te Trone Room Vision D. 7:1–9:21, Te Sealing of the Saints and the 2. 6:1–17, Six Seals Trumpets Announcing Plagues 3. 7:1–17, Te Sealing of the Saints and Teir E. 10:1–11, Te Angel and John (True Prophet) Worship F. 11:1–14, Te Church: Two Witnesses Prophesy 4. 8:1–5, Te Seventh Seal for 1,260 Days, then opposition from the 5. 8:6–9:21, Six Trumpets beast 6. 10:1–11:14, Prophetic Witness G. 11:15–19, Seventh Trumpet: “Te kingdom of 7. 11:15–19, Te Seventh Trumpet the world has become the kingdom of our 8. 12:1–14:20, Confict Between the Seed of Lord and of his Christ, and he shall reign the Woman and the Seed of the Serpent forever and ever.” Worship. 9. 15:1–16:21, Seven Bowls (f) 12:1–13:10, Te Church: Te Woman Nour- C. 17:1–22:9, Te Fall of the Harlot, the Return ished for 1,260 Days, then opposition from of the King, and the Descent of the Bride the dragon and the second beast III. 22:6–21, Revelation, Blessing, and Epistolary (e) 13:11–18, Te Deceiving Beast Closing21 (False Prophet)

39 (d) 14:1–19:10, Te Redemption of the Saints ple of God are shielded from these visitations of and the Bowls of Wrath God’s wrath on the wicked (e.g., Rev 7:1–3). John (c) 19:11–20:15, Return of Christ, He Conquers, presents these fnal judgments as the new plagues Sets up His 1,000 Year Kingdom, and that will liberate the people at the fnal exodus. Opens the Scrolls Just as Israel was delivered from Egypt through (b). 21:1–22:7, New Heavens and New Earth: the judgments of the ten plagues, just as the Te Church in Glory judgment of Babylon restored the people to the (a) 22:8–21, Leter Closing: Jesus Is land, so also the people of God will be delivered Coming Soon from the wicked powers of this world through the seven trumpet and seven bowl judgments. Chiasms set mutually interpretive items across Litle wonder that the culmination of God’s judg- from one another. Thus, Revelation 11:1–14, ment is announced with the cry that Babylon has which describes the two witnesses, should be fallen (e.g., Rev 14:8). It was the fall of Babylon interpreted in light of Revelation 12:1–13:10, in 539 BC that brought Cyrus to power (cf. Isa which describes the struggle between the woman 44:28–45:1), and it was this Cyrus who decreed who bears the male child (Jesus) and the great the return to the land (e.g., Ezra 1:1–4). Just as red dragon. Read this way, both sections deal Israel entered the promised land afer the exodus with the church’s struggle against Satanic oppo- from Egypt, so also after the fulfillment of the sition, and the other matching sections through- exodus in Revelation the people of God will enter out the book are mutually interpretive. into the fulfllment of the promised land, the mil- Tat John is presenting his apocalyptic proph- lennial kingdom followed by the new heaven and ecy as the culmination of all preceding prophecy new earth. is marked in the way he has structured his book. As a way of simultaneously unpacking the If we were to summarize the overarching mes- chiastic structure of Revelation and structuring sage of Isaiah, Jeremiah, Ezekiel, and the Twelve, these thoughts on sufering in Revelation, what it would be this: Israel has broken the covenant, follows will work through the matching sections so God will judge her by sending her into exile. of the chiasm depicted above. Through judgment God will save for his glory: The opening and closing sections (1:1–8; God is preparing a magnificent eschatological 22:8–21) stress that the consummation of all salvation that will come through judgment afer things will come soon. Tis teaching functions exile. Tat future salvation is ofen likened to the to encourage the persecuted and struggling exodus from Egypt (e.g., Jer 16:13–16). Tus, the churches to persevere, summoning them to prophets speak of a future mighty act of salvation readiness. Such encouragement, again, is a key that will be according to the exodus patern and function of apocalyptic literature. that will open the way to a return from exile, put- As John depicts the resurrected Christ dic- ting the people of God back in the promised land. tating authoritative proclamations to the seven In part this will involve God bringing judgment churches (1:9–3:22), a section matched by the on those he used to judge Israel (see esp. Nahum depiction of the church in glory in the new heav- and Habakkuk). ens and new earth (21:1–22:7), the churches are What does this have to do with suffering in called to fix their minds on the exalted Christ, Revelation? It is widely recognized that the judg- to abstain from sexual immorality and idolatry, ments of the trumpets (Rev 8–9) and the bowls and to live for what Christ has promised them, (Rev 15–16) are reminiscent of the plagues on which John shows being realized in the depic- Egypt, and as with the plagues on Egypt, the peo- tion of the church in glory. Tese things will soon

40 take place, and the temptations to sin promise Te true prophet has a satanic parody in the false temporary pleasure followed by lasting destruc- beast of Revelation 13:11–18, and the churches tion. Those who hold fast the word of God and should reject the dragon in Lamb’s clothing the testimony of Jesus will experience temporary (he looks like a lamb but speaks like a dragon, persecution rewarded by lasting joy. 13:11)(any who urge them to worship Satan’s John writes to churches in Caesar’s realm, but fake christ. in Revelation 4:1–6:17 those churches see who is There are matching sections depicting the really in control. God the Father is seated on his church’s faithful testimony to the gospel in the throne in heaven being worshiped as he rightly midst of satanic persecution in Revelation 11:1– deserves, and Christ the slain Lamb stands, risen 14 and 12:1–13:10. Tis is the time in which the from the dead, reigning and being worshiped church must resist sexual immorality and idola- right alongside the Father. Christ’s conquest try, refusing to worship Satan’s false christ, even enables him to seize the scroll from the Father if it means they can neither buy nor sell because and open its seals, seting in motion the events they refuse to receive the mark of the beast that will bring history to its appointed consum- (13:16–18), even if it results in them being put to mation. Te throne room scene with the open- death (11:7//13:7; 13:14–15). Te people of God ing of the seals of the scroll in Revelation 4–6 is may sufer Satan’s wrath, but they will be spared matched by the return of the conquering Christ, from God’s, and afer Satan has done his worst his 1,000 year reign, and the opening of scrolls God will raise them from the dead and reward before the great white throne of judgment in their faithfulness. 19:11–20:15. John’s readers have God’s authority At the center of the whole book is the blast of to judge reinforced, and the rainbow around the the seventh trumpet, when the kingdom of the throne in Revelation 4 also points to the mercy world becomes the kingdom of our Lord and of God will show to those whose sins are covered his Christ (Rev 11:15–19). Tis is the centerpiece by the blood of the Lamb. of John’s teaching: Christ is king. He will come The sealing of the 144,000 saints and the to conquer and judge. Te church must endure, blowing of the trumpets in Revelation 7:1–9:21 is persevere, hold fast. Even unto death. And when matched by the redemption of the 144,000 saints Christ comes he will establish his kingdom and and the pouring out of the bowls of wrath in Rev- reward his people. elation 14:1–19:10. Te sealing of the saints tells the churches that God can and will protect them Symbolic Timeline from the wrath he will bring upon the world. Te Interpreters disagree on how Revelation’s redemption of the saints assures them that nei- symbolism is to be understood, when the events ther the trumpet nor the bowl plagues will visit described in the book will be fulfilled, and the his judgment upon them. nature of the relationships between the events Revelation 10:1–11 enacts a scene in which in the book (sequential descriptions of events or John eats the scroll Christ took and opened (Rev recapitulatory accounts that repeatedly depict 5–6), depicting the way that God gave the Rev- the same set of events?). Are we in the millen- elation to Jesus, who made it known by sending nium or is it yet future? Tis discussion will not his angel to his servant John to show his servants be the last word on these issues, but interpreting what must soon take place (Rev 1:1). By eating the book of Revelation self-referentially will give the scroll, John does exactly what Ezekiel did us traction on each of these questions. By “self- (Ezek 2:8–3:4), and the action designates him as referentially” I basically mean intra-textually: a true prophet to whom the churches must listen. comparing what we are trying to interpret in

41 Revelation to other statements within Revela- seals refects the outworking of the events lead- tion. This self-referential approach can be use- ing across church history to the consummation fully supplemented with inter-textual help from of all things, at which time history will culminate other canonical books from the Testaments Old in the judgments at the end of history symbolized and New (comparing what is in Revelation with by the trumpets and bowls. what is in these other canonical books). A self-referential approach to understanding A self-referential reading of the symbolism in the 1,000 years of Revelation 20 would suggest Revelation means reading the symbols in light that while the round numbers of the references to of one another. Thus we should compare what time in Revelation may mean they are symbolic, is symbolized by the likeness of the four living that does not mean that each diferent symbolic creatures around the throne of God in Revela- time refers to the same period of symbolic time. tion 4:6–7 with what is symbolized by the bizarre Thus the ten days of persecution and the three combinations of the vicious and destructive fea- and a half years of testifying and the short while tures of the scorpion-like locusts in Revelation of the dragon’s wrath may all be symbolic, but 9:3. Similarly, we should compare Jesus, the that does not lead to the conclusion that they seven-horned Lamb standing as though slain in refer to the same symbolic period of time rep- 5:5–6, with the seven-headed ten-horned rapa- resented by the 1,000 years during which the cious beast of 13:1–3. Comparing these symbols dragon is bound. helps us begin to sense the difference between A self-referential approach will also help us God and the dragon, the Lamb and the beast, arbitrate the question of when the fulfillment and the false prophet and the Holy Spirit. The of what is depicted in the book will take place. symbols are to draw us to the holy Trinity while Some see fulfillment of all, or at least most, of repulsing us from Satan’s wicked atempt to make what John depicts in Revelation as taking place himself God in his own false parody of the Trin- in AD 70 when the Romans destroyed the tem- ity. Similar things could be said about the com- ple. Tis view is termed the “preterist” position parison of the harlot in Revelation 17 and the because of the way that it views fulfillment in bride in Revelation 21. the past. Tere are certainly things in Revelation A self-referential approach to the question of that would have resonated with John’s audience, the nature of the relationship between the seals, things that would have sounded to them like trumpets, and bowls, will also help us determine the worship of the emperor spreading across the whether these three sets of judgments are meant Empire. Against the preterists, however, the most to represent the same set of events three times or natural understanding of Jesus coming with the whether they are three diferent accounts to be clouds of heaven, every eye seeing him, is not the taken in succession. Close analysis reveals a high temple being destroyed by the Romans in AD degree of similarity between the trumpets and 70 but the return of Jesus on the clouds, just as the bowls, with each judgment afecting the same he was seen to go (Acts 1:9–11), in fulfillment areas in the same ways, reminding John’s audi- of Daniel 7:13. Others take an idealist approach ence of the exodus plagues.22 Tis suggests that to interpreting the symbolism in the book, with the trumpets and bowls are diferent descriptions the result that, in my judgment, all the symbols of the same judgments. Te opening of the seals, are flattened into meaning the same thing. We by contrast, corresponds more to the sequence can grant that the book contains a great deal of of events in the Olivet Discourse23 (discussed symbolism without reducing all the symbols to below) and less to the trumpets and the bowls. a least common denominator understanding of From this, it seems likely that the opening of the them. Still others advocate a futurist approach to

42 the book, holding that most of what is depicted John does not present these things in chronolog- in Revelation describes what takes place at or ical order. His presentation, as seen above, is driven during the final seven years of human history. by thematic and literary concerns. Te order can be While there are no doubt ways in which Revela- pieced together from literary cues in the text. Here tion depicts what will take place at the end of his- is a brief summary and defense in prose, noting the tory, there are also ways in which what the book location of these events in Revelation itself. depicts corresponds to the events of AD 70, and In the symbolic depiction of the birth of the symbolic ways in which the book resonates with male child to rule the nations with the rod of iron what has taken place across church history. in Revelation 12:1–5, John depicts the birth and The most persuasive approach is to main- ascension of Jesus, thereby invoking his life, death, tain the strengths of each position, recognizing and resurrection in collapsed form. On the basis of that these views are not mutually exclusive. Te Christ’s triumph, Michael drives Satan from the destruction of Jerusalem in AD 70 can function heavenly feld of batle, casting him down to earth as a type of the judgment God will visit at the end so that he can no longer accuse the brethren. Satan’s of history. As noted above, John speaks in 1 John accusations have no standing in the heavenly court 2:18 of antichrist coming while many antichrists because of what Christ accomplished, but he has a have come. Tis seems to indicate that there will short time to persecute the church on earth (Rev be a number of installments in the antichrist pat- 12:7–17). tern, culminating in the fnal antichrist who will Meanwhile, John has earlier shown the arise at the end of history, acknowledging a futur- ascended Christ in the heavenly throne room ful- ist and idealist fulfllment of the beast persecut- filling Daniel 7:13, presented before the Father, ing the church. seizing the scroll, taking the reigns of history. As Finally, the self-referential approach will help he opens the scroll, the correspondences between us determine how to understand Revelation, what happens when he does that and the Olivet and this approach to interpreting Revelation Discourse show that these events are unfolding demands a thorough grasp of the whole book, a across church history to the time of the end. bringing to bear of everything the book says in In both the Olivet Discourse of Mathew 24 and the interpretation of its details. Revelation 6 deceivers go out. Tese are people who What, then, of the symbolic timeline in Revela- look like Jesus in some ways, but they are not Jesus. tion? It can be depicted briefy24 below in Fig. 1: In both the Olivet Discourse and in Revelation 6,

Fig. 1. Symbolic timeline in Revelation

Jesus Church Church Trumpets Jesus Millennium New Ascends Persecuted Persecuted and Returns Heaven and and Bowls and New Protected Overcome Earth

Opening of the Seals Rev 6–8, 11–13

3 1/2 yrs 3 1/2 yrs

43 wars are prophesied, and Matthew 24:6 notably in which the church was protected to proclaim the says “the end is not yet,” then 24:8 says these events gospel. One of these is seen in the three and a half day are the beginnings of birth pains. So neither false- period during which the bodies of the two witnesses christs nor wars are an indication of the end. In both lie in the street unburied (Rev 11:8–11). At the end the Olivet Discourse and in Revelation 6, famine, of this three and a half day period of the beast’s tri- difculty, and death follow the messianic pretend- umphant season, the resurrection of Ezekiel 37 is ful- ers and their wars. In the Olivet Discourse, Jesus flled as the “breath of life from God” enters the two says the gospel has to be proclaimed to the whole witnesses and they are raised from the dead (11:11), world, then the end will come (Mat 24:14). then the last trumpet sounds and Christ becomes In Revelation 6:11 the martyrs are told that the king (11:15–19). Another indication of a prophetic full number of appointed martyrs has to be fulflled foreshortening of the second half of Daniel’s seventi- before the end. Te gospel will go to the ends of the eth week is the reference to the beast enjoying power earth through the sacrifices of the martyrs, and “for one hour” in Revelation 17:12. the fact that there is an appointed number of mar- Seeing both halves of Daniel’s seventieth week tyrs in Revelation 6:11 means that their deaths are depicted in Revelation matches the details of Rev- not accidental. In both the Olivet Discourse and elation itself, where the church is protected through in Revelation 6, apocalyptic imagery accompanies persecution to proclaim the gospel (11:1–6; 12:6, the coming of Jesus (Mat 24:29; Rev 6:12–17).25 13–16), then handed over to the beast (11:7; 13:7). Te whole of church history is symbolically pre- It also matches the details of Daniel 9, where in the sented in Revelation as Daniel’s seventieth week. middle of the seventieth week the enemy seeks to The three and a half year protection of the two stamp out the worship of God. The protection of witnesses in Revelation 11:1–6, until “they have the church through persecution for the frst half of fnished their testimony” (11:7), matches the indi- Daniel’s seventieth week is also depicted in imag- cations that the gospel must go to all nations (Mat ery drawn from Daniel, as the trampling of temple 24:14) and that the full number of the Gentiles will courts and holy city in Revelation 11:2 sounds like be brought in (Rom 11:25). Once that has hap- “the giving over of the sanctuary and host to be pened, so all appointed martyrs will be slain (Rev trampled underfoot” in Daniel 8:13. Tis depiction 6:11), the beast rises to slay the two witnesses (11:7; in Daniel 8 comes from the third kingdom not the cf. 13:7), and for the second half of Daniel’s seventi- fourth, again indicating that there is a patern that eth week the beast viciously persecutes and almost will be repeated throughout the history of God’s entirely wipes out the church. people. Te temple itself, representing the people If I am correct that the frst half of Daniel’s seventi- of God in Revelation 11:1–2, is measured and pro- eth week is depicted as the two witnesses prophesy in tected through this period of persecution, not slain Revelation 11, that frst half also seems to be depicted as the witnesses and saints will be once the mid- as the woman is nourished in the wilderness in 12:6 point of the seventieth week is reached. and 12:13–16. At the appointed time, the beast receives his three and a half year period of authority (Rev 13:5), CONCLUSION at which point the heat is turned up (13:6–18). We have seen that Revelation describes the Tis means that John depicts the whole of church entire inter-advental age. Throughout this age history as a time of persecution, with the end being the church sufers and is persecuted. Revelation worse than the beginning. There are some indica- teaches the church precisely what many in the tions of a prophetic foreshortening of the beast’s world now experience: that the people of God will three and a half year period, indications that the time sufer and see the triumph of the gospel as it makes of intense persecution will not last as long as the time its long march to the ends of the earth.

44 John depicts the world as it really is: Christ has his followers, see E. Earle Ellis, “Jesus’ Use of the Old conquered. Satan has been driven from the heavenly Testament and the Genesis of New Testament Teol- feld of batle, and his accusations have no standing in ogy,” Bulletin for Biblical Research 3 (1993): 59–75. the heavenly court. He is pursuing his persecution of 4 For the idea that biblical theology is the attempt to the church through his deception of the nations (Rev understand and embrace the interpretive perspective 12:9; 13:14). God shields his own from his wrath, of the biblical authors, see James M. Hamilton, What though Satan’s wrath may result in their death. God Is Biblical Teology? (Wheaton: Crossway, 2014). will raise them from the dead. John means to enable 5 Peter J. Gentry and Stephen J. Wellum, Kingdom the faithful to persevere through persecution, a point through Covenant: A Biblical-Teological Understand- that stands whether the interpreter thinks the temple ing of the Covenants (Wheation: Crossway, 2012), 534. in Revelation 11, for instance, is a literal temple or a 6 The term “antichrist” only occurs in the Epistles of symbol of the people of God. John (see 1 John 2:18, 22; 4:3; 2 John 7), but what John The job of those who would exposit the text of says about “the antichrist” and “antichrists” in 1 John Revelation is to explain to the people of God the 2:18 matches what the Synoptic Gospels present Jesus relevance of the simple message that though their saying about “false christs and false prophets” (e.g., experience may not seem to refect it, in reality God Mat 24:24), what Paul says about the “man of lawless- is in heaven reigning on his throne, Christ has been ness” (2 Tess 2:1–12), and what Revelation depicts in raised from the dead, he has taken control of history, the two beasts (Rev 13:1–18). Cf. Daniel L. Akin, 1, 2, 3 while the dragon has a short time in which to pur- John (New American Commentary; Nashville: Broad- sue his purposes. A day will come soon when Christ man and Holman, 2001), 114–15, 267–70. will return on a white horse to judge the wicked and 7 Unless otherwise indicated, all Scripture quotations reward the repentant who remain faithful to the word are from the ESV. of God and the testimony of Jesus. 8 Douglas J. Moo, “The Case for the Posttribulation Rapture Position,” in Three Views on the Rapture ENDNOTES (Counterpoints; Grand Rapids: Zondervan, 1996), 1 For a summary of references to the Messianic Woes 246 n. 4. in the Bible, see Table 6.2, “Te Messianic Woes in 9 Pace the interpretation of this passage put forth in the Old and New Testaments,” in James M. Ham- Peter J. Gentry, “Daniel’s Seventy Weeks and the New ilton, God’s Glory in Salvation through Judgment: A Exodus,” Te Southern Baptist Journal of Teology 14:1 Biblical Teology (Wheaton: Crossway, 2010), 493. (2010): 36–40. Gentry and I disagree on the follow- For discussion of “Messianic Woes in Early Judaism ing points: he holds that the “people of the prince who and Christianity,” see Mark Dubis, Messianic Woes in is to come” who will “destroy the city and the sanc- First Peter: Sufering and Eschatology in 1 Peter 4:12-19 tuary” (Dan 9:26) are the Jewish people, the prince (Studies in Biblical Literature; New York: Peter Lang, being Jesus (38–39). In view of the other instances of 2002), 5–36. atack on the sanctuary and sacrifce in Daniel 8:12– 2 For my attempt to exposit Revelation, see James 13 and 11:31, I maintain that the prince in view is not M. Hamilton, Revelation: The Spirit Speaks to the “Messiah the prince” from Dan 9:25 but an enemy. Churches (Preaching the Word; Wheaton: Crossway, Gentry holds that the “strong covenant with many for 2012). For my atempt to explore Daniel’s theology, one week” is the new covenant (38), whereas I would see James M. Hamilton, A Teology of Daniel (New see it as an agreement made not by Jesus but by the Studies in Biblical Theology; Downers Grove, IL: enemy, the antichrist. I am not persuaded by Gen- InterVarsity Press, forthcoming). try’s arguments against the conclusions I hold (40). 3 For the view that the understanding of the Old Testa- Aside from these diferences in particulars, however, ment refected in the New is the one that Jesus taught Gentry and I approach the typological signifcance of

45 these passages and their relevance for how we under- 13 See the decisive essay by Moo, “Postribulation Rapture.” stand the end unfolding in very similar ways. 14 The apocalyptic features of Revelation include its 10 In ibid., 40, Gentry objects to the view that the focus on the consummation of all things(the end of atacks on sanctuary and sacrifce in Daniel 9:26–27 the world, its heavy use of symbolism, and its depic- should be interpreted as another instance of the same tions of otherworldly intermediaries who reveal mys- kind of atack on sanctuary and sacrifce seen in Dan- terious signs to John and interpret them for him. Te iel 8 and 11. As he puts it, “it is problematic to relate book of Revelation is not pseudonymous, however, 7:8, which belongs to the fourth empire, to 11:31 and as inter-testamental apocalyptic literature typically 12:11 which belong to the third.” Te use of the three is, nor does it present historical reviews in the form of and a half year period from Daniel 9:27, however, future predictions the way those do. explains the “time, times, and half a time” formula 15 As Revelation 1:3 also indicates, Revelation is an in both 7:25 and 12:7 (third kingdom, according to apocalypse and a prophecy. Apocalyptic literature Gentry), as well as the roughly three and a half year often deals more directly with the end of the world, periods in 8:14 and 12:11–12. Te reuse of this three while Prophecy typically addresses the fow of history, and a half year period is part of the common patern encouraging people to repent and mend their ways. of events seen in the third and fourth kingdoms, sug- 16 Richard Bauckham, Te Teology of the Book of Rev- gesting that Daniel intended them to be interpreted elation (New Testament Teology; Cambridge: Cam- in light of each other, with Daniel 9:26–27 depicting bridge University Press, 1993), 1–2. something that is along the same lines as what we fnd 17 Irenaeus, who was from Smyrna, one of the other in 8:13–14, 11:31, and 12:7–13. churches addressed in Revelation 2–3, claimed to 11 I do not hold to the pretribulational rapture, but have heard Polycarp, who had interacted with John it is worth observing that Paul D. Feinberg writes, son of Zebedee in person. Irenaeus testifed that John “Pretibulationists agree among themselves ... that wrote Revelation “towards the end of Domitian’s the whole, not just a part, of the seventieth week is a reign”(Domitian reigned from 81–96 (Adv. Haer. time of divine wrath” (“Te Case for the Pretribula- 5.30.3). Tis date is not the only one to be atested in tion Rapture Position,” in Tree Views on the Rapture the ancient world, but it has the earliest and strongest [Counterpoints; Grand Rapids: Zondervan, 1996], support (cf. Origen on Mat 16:6 and Eus. H.E. 3.18). 58). I do not hold to the midtribulational rapture, 18 My thoughts on the structure of Revelation have been but it is worth noting that Gleason L. Archer writes, signifcantly infuenced by Richard Bauckham, Te “If the Great Tribulation is to be identifed with the Climax of Prophecy: Studies on the Book of Revelation second half of the final seven years prior to Arma- (Edinburgh: T&T Clark, 1993). geddon, during which the bowls of divine wrath will 19 Te following two tables were developed for my book, be poured out upon the earth, then the view we are Revelation: Te Spirit Speaks to the Churches, and can about to advocate is really a form of pretribulation be found on pages 25 and 26 therein. Rapture. It simply regards the frst three and a half 20 For more on this theme, see James M. Hamilton, Jr., years, during which the Antichrist will increase his God’s Indwelling Presence: Te Holy Spirit in the Old power and mount his persecution against the church, and New Testaments (NAC Studies in Bible and Te- as a lesser tribulation, not nearly as terrifying or ology; Nashville: Broadman and Holman, 2006). destructive of life as those fearsome plagues that will 21 Revelation 22:6–9 goes with the section that spans from dominate the last three and a half years” (“Te Case 17:1–22:9, and this passage also transitions into the con- for the Mid–Seventieth-Week Rapture Position,” in cluding section of the book, 22:6–21, so there is no typo Three Views on the Rapture [Counterpoints; Grand in the listing of the verses at this point in the outline. Rapids: Zondervan, 1996], 139). 22 See Table 15.3, “The Trumpets and the Bowls,” 12 Dubis, Messianic Woes in First Peter, 3–4. Table 19.1, “Revelation’s Trumpets and the Exodus

46 Plagues,” and Table 19.2, “Revelation’s Bowls and the bolic Timeline, see Table 33.3 in ibid., 371–72. Exodus Plagues,” in Hamilton, Revelation: Te Spirit 25 So also, independently, Eckhard J. Schnabel, 40 Ques- Speaks to the Churches, 168, 211. tions About the End Times (Grand Rapids: Kregel, 2011), 23 See Table 15.2, “Parallels between Daniel, the Olivet 70. See Table 15.2, referenced above, “Parallels between Discourse, and Revelation,” in ibid., 167. Daniel, the Olivet Discourse, and Revelation” in Hamil- 24 For a more detailed presentation of Revelation’s Sym- ton, Revelation: Te Spirit Speaks to the Churches, 167.

47

Te Book of Job and Sufering: A Sermon Russell T. Fuller

INTRODUCTION well. Te word of God(that his family would bow he Apostle Peter tells us, “that the testing (or down to him(tested him as he lived a slave and Tproof) of your faith, more precious than gold prisoner for some twenty years (Ps 105:19). Joseph which is perishable, though tested by fire, may learned to wait patiently on God. be found to the praise and glory and honor in the The book of Job teaches the same lesson that revelation of Jesus Christ” (1 Pet 1:7). God tests the God tests his people that they may learn to rely faith of his saints. Such testing, when successful, upon Him, and Him alone for all things. In fact, strengthens our faith by working patience in us. God designed this book as a pattern to aid us for And when patience to rely upon God and upon Him the testing and strengthening of our faith. Trials alone has its perfect work, we become complete and and testing will come our way: loss of health, loss whole, lacking in nothing (James 1:3-4). Such test- of family and friends, and even death itself. But the ing, while difcult, is always proftable. God tested question is clear(will we live by faith as Job did Abraham, for example, in commanding him to sac- or will we live by sight like many of the children of rifce Isaac, the son of promise (Gen 22:1). Abraham Israel did in the wilderness as well as the way the relied upon God, stating to Isaac that, “God will world daily lives? Job shows us how to live by faith. provide for Himself the lamb for Russell T. Fuller is Professor of Old the burnt ofering, my son” (Gen JOB: HIS PIETY AND PROSPERITY Testament at Te Southern Baptist 22:8). Indeed, Abraham believed !JOB 1:1"5# Teological Seminary. that God would raise Isaac from Te book introduces Job by his godliness, not

He earned his Ph.D. from Hebrew the dead if necessary (Heb 11:19). by his nationality. Four attributes characterize Union College, and he is the co-author Such testing rendered Abraham’s Job’s piety. Te frst is “blameless.” Used of ani- of Invitation to Biblical Hebrew: A great faith in God even stronger. mals without blemishes for sacrifce, blameless Beginning Grammar (Kregel, 2006). Te same may be said of Joseph as describes Job’s character as without essential

50 SBJT 17.4 (2013): 50-55. defect, a man of integrity. Te second is “upright.” 1. JOB: HIS TRIALS Denoting that which is straight, not twisted or In Job 1:6, God asks Satan,1 “Have you consid- perverted, upright relates Job’s character as con- ered my servant, Job”? Satan, afer cynically insin- formed to God’s spiritual and moral standards. uating that Job’s godliness exists solely because of The third attribute is “a man who fears God.” his prosperity, admits that he never considered Job Te fear of God is an understanding of God that because God had built a hedge about him. Now afects our thoughts, feelings, and conduct and God tests Job by taking away the hedge, allowing seeks God’s approval, a profound reverence of Satan to try Job in a variety of incredibly difcult His majesty and a dread of His judgments. Te ways. But God, always sovereign over all, limits “fear of the Lord” is the Biblical designation for Satan’s authority. He can destroy his prosperity a godly, religious man. Te fourth atribute is “a and family, but he cannot touch Job personally. man who turns away from evil.” He stayed away from all that was wrong in thought, speech, and Loss of Prosperity and Family behavior. He did not atempt to get as close to sin Satan is anything but inept at his work. He as possible without sinning. On the contrary, he does not atack Job in stages allowing Job time to kept sin far away. In addition to these four atri- recover afer each atack. Instantaneously, Satan butes, Job nurtured the spiritual welfare of his destroyed all that Job and his wife possessed. Teir children by participating in religious services, pain was excruciating; their loss, unimaginable. ofering sacrifces on their behalf. Finally, Job’s Yet, Job responds with one of the greatest state- godliness was not a moderate or nominal piety. ments of faith in all Scripture: “Naked I came from Even God testifed that Job was the godliest man my mother’s womb, and naked I shall return. Te of his generation (Job 1:8). Lord gave and the Lord has taken away. Blessed be In every way, godliness benefits Job as his the name of the Lord” (1:21.) Job was not a fatal- example indicates, especially in the OT con- ist, stoic, or tough guy who could take a punch. text and given his place in redemptive-history. Although his pain is apparent by the tearing of his First, his godliness secured the family structure, garments and by the emotion of his statements, the foundation of countless blessings. Further- Job did not charge God recklessly. Instead, Job more, his godliness atracted many friends. And recognizes that God gave him everything and that most prominently in the first chapter, his godli- He was the source of all his blessing. He came into ness brought wealth. Individuals and societies this world with nothing, and he would leave this that follow God’s word in suppressing sin and in world with nothing. Anything acquired during his promoting godliness become prosperous, while life was by God’s blessing alone. Certainly, he was individuals and societies that suppress godliness in great agony. He acknowledged God’s goodness and promote sin inevitably become impoverished. even in tragedy. Job’s thankfulness characterized Godliness subdues sin allowing for genuine liberty his trust and reliance upon the Lord. and prosperity, not libertarian licentiousness lead- ing to the slavery and degradation of sin. Ungodli- Loss of Health ness debases individuals and societies fostering Job, and apparently his wife, admirably over- atheism in all its forms, particularly secularism, came the frst trial by relying upon the goodness socialism, and communism. Tese have always lef of God, but now the second trial comes: the loss human misery in their wake. Job’s example and all of health. “Skin or skin,” says the accuser of the history demonstrate that godliness brings life and brethren, “Yes, all that a man has he will give for God’s blessings and that ungodliness brings death his life” (2:4). God allows Satan to take away Job’s and God’s curse in this life and in the life to come. health, but again with limits(Satan cannot kill

51 him. This limit, of course, is unknown to Job or ing many problems, for Job this is the problem. to those around him; only we as the readers know Knowing his own innocence, Job is tormented what is going on. Both he and they believe that with the problem of his sufering. Job, to be sure, his death was near. And now even Job’s wife, who denies his own perfection (13:26), but he also apparently exercised remarkable faith in the frst knows that he has not sinned to deserve this mis- trial, suffers a setback. As she watches the per- ery. To make matter worse, Job’s friends, who sistent sufering of her husband scraping himself come to comfort him, accuse and condemn him with a piece of broken potery time and time again as a sinner. At frst, Eliphaz appeals to Job’s own with great intensity to seek relief from the boils, example of admonishing and strengthening the she advises him, in a momentary lapse of faith, to weak (4:3-5). Having reminded Job of his fear of abandon God and to end it all (2:9). Job’s gentle God and of his integrity (4:6), he gets to the point: rebuke indicates that she was not speaking like you reap what you sow. “Whoever perished being herself. He responds with another gem of faith, innocent,” states Eliphaz (4:7), “or where were the “Shall we indeed accept good from God and not upright destroyed?” Eliphaz references the univer- accept adversity?” (2:10). Job’s faith was not a fair- sal sinfulness of man, “Can man be pure before his weathered faith. He relied on God in good times Maker”? (4:17) Why God even charges his angels and in bad times. His was a faith that endures to with error, he then presses home his point, “How the end. Job again did not sin with his lips. Finally, much more those who dwell in houses of clay” his friends come with the best of intentions to (4:17-19). Eliphaz now reminds Job that “afflic- comfort and support Job in his time of need. tion does not come from the dust” (5:6). In short, Unfortunately for Job, Satan will use them as his your afiction is not happenstance; it comes from last tool to increase Job’s misery and to drive Job sin! Finally, Eliphaz calls on Job to repent, “But as away from his God. for me, I would seek God.” He assures Job that if he repented, God would bring relief and redeem him 2. JOB: HIS PROBLEM from all his troubles, so that even nature would be Persistent sufering afects our mind and body. at peace with him, “For your covenant will be with Tough in great pain and believing death immi- the stones of the feld” (5:8-23). nent, Job vacillates between faith and doubt in But Job cannot deny his conscience. He knows the Lord. Having observed persistent sufering at that he has not done what his friends and others hospital visitations, I have seen this wavering of think about him and think he has done before God. the mind between faith and doubt. One moment, Tis burdens Job with yet another trial(the trial the aficted express great faith, the next moment, of false accusation and judgment. Job realizes his great doubt. Such sufering changes the emotional sinfulness, he even recognizes the rashness of his state, which in turn, afects the personality. Te words (6:3), but he cannot understand what God Job of chapter three seems a different person is doing and why He is doing it to him. As the posi- from the Job of the first two chapters, but not tions harden between Job and his friends, and as his completely so. His great faith returns from time friends continue to insist that God’s ways against to time, but now Job, his body wasting away and sinners are easily verifable, Job words become more his mind racked by pain and loss, expresses doubt rash. In weak moments, he questions the providence and confusion. And most disturbing, Job, and his of God. It seems that God destroys the wicked and friends, all believe that calamities and tragedies the righteous (9:22). Indeed, the wicked at times do were judgments of God because of sin, and that prosper (21:7-34). And though God knows of Job’s prosperity and blessing were one-for-one rewards innocence, God’s hand is still heavy on Job (10:7). because of a person’s righteousness. Tough hav- Job feels as if God has wronged him (19:6).

52 Job’s words are only more evidence of guilt Job’s faith is saving faith, the faith that overcomes to his friends. “Your own iniquity teaches your all(including problems our minds cannot solve. mouth,” declares Eliphaz, “and you choose the Job takes consolation that he has not denied the tongue of the crafy. Your own mouth declares you word of the Holy One and that he has not forsaken guilty, and not I. Your own lips answer against you” the fear of the Almighty (6:10, 14). Job’s faith in (15:5-6). As Job spoke in his weakened condition, God will remain though he loses his life, “Tough his friends showed no compassion or understand- He slay me, I will hope in Him” (13:15). Job knows ing to their sufering friend (6:14). Tey continue that there is only One who can testify to his integ- to press for his confession and repentance. The rity, “Behold, my witness is in heaven, and my advo- frustration and anger between Job and his friends cate is on high” (16:19). Job also knows that he has increases. But Job will not relent. walked in God’s ways, and he knows that when test- Te anger reaches a climax as the friends take ing is over, whether in this life or in the next life, he their argument to its logical conclusion. If Job is will come forth as gold (23:10). Though his faith sufering for his sin, and if he is sufering like no waxes and wanes and though his problem remains, other man, then his sin or sins must be most hei- his faith is the victory. nous. And if Job still refuses to confess, his friends Job achieves this victory of faith in chapter 19, will inform him of his sins. Based solely on his his lowest point. All sources of comfort and sup- own deductions from Job’s sufferings, Eliphaz port are gone for him. His wife loathes his breath. catalogues Job’s endless sins: a taker of pledges His brothers are removed from him. His old ser- from the poor, a withholder of food and water vants treat him as a stranger. The children in the from the dying, an oppressor of the widow and streets despise him. His friends have abandoned orphan (22:5-11). He drinks up iniquity like water him (19:13-19). He even feels abandoned by God. (15:16). Tis is libel. When the young man Elihu “He breaks me down on every side,” complains Job, speaks later, he piles on more accusations of Job “and I am gone, and He has uprooted my hope like walking in the company of the wicked and of Job a tree” (19:10). He appears hopeless. But Job, who drinking up mockery (of God) like water (34:7-8). against hope believed in hope, turns to his God. As Job is insulted and hurt (19:2-3). His friends have if his mind switches again from doubt to faith, Job brought only further trial and torment. Job returns now expresses another great statement of faith. “As the insults, calling them sorry comforters (16:2). for me,” declares Job, “I know that my Redeemer He sarcastically claims that wisdom will die when lives” (19:25). But this is no ordinary relative who they die (12:2). The situation has become per- can “buy back” Job from some fnancial or personal sonal. He compares their comfort to a wadi whose difculty. On the contrary, “And at the end He will waters are gone in a moment, disappointing those take His stand on the earth,” exclaims Job, “Even who hope for waters (6:15). Neither side will yield. afer my skin is destroyed, yet from my fesh I shall Job’s problem remains. see God, whom I myself shall behold” (19:25-27). Job recognizes that God may not vindicate him 3. JOB: HIS FAITH in this life, but God will vindicate him yet. Even But Job’s faith also remains. Like a ship beaten if it comes at the resurrection, his own eye will see and tossed about in the storm, Job’s faith is hold- his Redeemer, his Vindicator. Job has faith, not an ing against all odds and against all adversaries: the inane, vague notion of positive thinking(a faith in flesh, the Devil, the world, and his friends. God, faith. Like all saving faith, Job’s faith has an object having begun a good work in Job, will bring it to upon which it relies. Job’s faith, trust, and reliance completion until the day of Christ Jesus. Tough focuses upon God, his Redeemer (and, of course, many have forsaken God because of their troubles, the only Redeemer of the Lord’s people is the Lord

53 Jesus Christ). He believes, against all odds, that his recent experience(both in his sufering and in whether in this life or in the life to come, His divine his seeing God(led Job into a far greater knowl- Redeemer lives and that He will vindicate him. Tis edge of and relationship with God that seemed to is the victory that overcomes the world. make the former experience a mere hearing about Him. It is the difference between hearing about 4. JOB: HIS GOD someone and having a close personal relationship After Elihu speaks of the storm coming in the with someone, the difference between knowing distance, God appears in that storm. Speaking out something merely with the head and knowing of the whirlwind, God begins to interrogate Job. something with the heart. It is theoretical knowl- Job wanted his day in court, and now he is geting edge versus experiential knowledge. it with God beginning the questioning. Does Job, Repentance was inevitable. He now understood asks God, understand any of My ways in creation? that God is perfect in all His ways. His wisdom is Well, if not that subject, how about nature in gen- infnitely perfect; therefore, His plan for Job (and eral? And if not that, pick your topic(the seas, for us) is infinitely perfect. Job’s understanding light or darkness, the rain cycle, constellations, the of God and his faith in God, though excellent in animal kingdom, or anything else? God concludes, so many ways, was too small, too limited. Since “Will the faultfnder contend with the Almighty? his mind could not understand God’s ways from Let him who reproves God answer it.” Although Job beginning to end, Job’s faith faltered. But now Job now has his chance he wanted, he has no questions knew God. And although he still could not com- and no answers. “Behold,” says Job, “I am insignif- prehend God’s ways with him, he could trust Him cant; what can I reply to you”? (40:2-4) Now Job, and His infnite wisdom in spite of his own fnite who was previously self-confdent in his complaint understanding and knowledge. Job now wondered and arguments against God’s treatment of him, how he could have thought about God as he did. abandons his self-dependence. Job now completely “Terefore,” says Job, “I have declared that which trusts in God and God alone. But God is not fin- I did not understand. Tings too wonderful for me, ished working in Job’s heart, He resumes the ques- which I did not know” (42:3). tioning, asking about the Behemoth and Leviathan, Now God’s work was complete in the great man awe-inspiring creatures. Job again remains silence. of faith. God had refned and increased Job’s faith, Tis time, however, he repents in dust and ashes. though he was the most faithful man of his day. But why repent? If we were questioned about God had expanded Job’s knowledge of Himself, nature and missed the answer, we would not their personal relationship was now far deeper, repent. Tis is something far greater than a history though he was closer to God than any man of his lesson. God is revealing His infnite perfections day. And fnally, God made Job an example for all and character to Job, in particular, His infinite who come afer him, though he was already God’s wisdom and power. As God, or more precisely as example in his own day. We will never arrive at Christ, appears to Job in the whirlwind and talks perfection in this life. If Job, as the most godly to Job, Job perceives the divine perfections. Job man, could advance in faith by relying upon the sees God, not with the physical eye (the invisible Lord alone, so can we. Job lived by faith and not God is in the whirlwind), but with the eye of the by sight. He relied upon God(not his friends, soul or with the eye of faith. “I have heard of you,” not his family, not his relatives, and especially, not now asserts Job, “by the hearing of the ear, but himself. So must we if we are to live like Christians now my eye sees you” (42:5). It is as if formerly Job and not like the world. merely knew of or about God, but now he knows If we are to advance in faith, we need the same him. Certainly, Job had known God formerly, but vision of God that Job experienced. While God

54 probably will never speak to us out of a whirlwind, plies our needs and requests to Him. Indeed, as we we have a more sure word: the Bible. As read and live by faith, God becomes the Living God by dem- mediated upon with the blessing of the Holy onstrating His presence in our lives. May we look Spirit, the Bible increases our faith to rely upon to the perfect One, whose word is life, whose way God. From His word, we need to see Him and His is sure and just, and whose redemption in Jesus infnite perfections, so that when the difcult day Christ is our only hope. comes(and it will(we might follow in the steps of that great trailblazer of the faith: Job. ENDNOTE 1Some modern interpreters of the book of Job deny that CONCLUSION the Satan of Job is the Satan of the New Testament. The Apostle James tells us, “Consider it all The Satan of Job, however, demonstrates the same joy, by brothers, when you fall into various trials” character of the Satan of the New Testament: a liar (James 1:2). We do not usually think this way. and slanderer, a tempter of the godly, the destroyer, We usually atempt to avoid trials at all costs. But and the great adversary of the saints. Moreover, those who live by faith understand that such trials Peter’s allusion (1 Pet 5:8) to the book of Job (Job provide the opportunity to rely upon God and to 1:7) when referring to Satan, “Your adversary, the exercise and strengthen their faith. Such trials can Devil, as a roaring lion walks about seeking someone bring certainty to our faith in God as He answers to devour,” setles the issue. Tis Satan is best viewed our prayers, as He guides us in life, and as He sup- as the Satan of the New Testament.

55 Navigating Life in a World that has Been Scarred by the Fall: Refections on Ecclesiastes 9:7–10 and Living in a World of Sufering Robert V. McCabe

ohelet’s1 world, like ours, is marred by the curse a diferent context than 4:2, Qohelet pictures this Qand sufering. As he takes us on a journey to invader in 9:4 like this: “he who is joined with all the discover meaning and purpose in life, he observes living has hope, for a living dog is beter than a dead many results of the Fall, such as sufering, tragedy, lion” (also see 2:14–17; 6:6; 8:8; 9:2–3, 5–6; 12:1–7).3 and death. In 4:1 he notes an example of sufering: While everyone faces sufering and tragedy in varying “Again I saw all the oppressions that are done under degrees, all encounter death. the sun. And behold, the tears of the oppressed, and With the dialectical design of Ecclesiastes serving they had no one to comfort them! On the side of as a refection of the nature of this world, sufering their oppressors there was power, and there was no and death are contrasted with life. With Qohelet’s one to comfort them.”2 Tis situation is so gripping poem on time in 3:1–8, the contrast between life and that Qohelet responds to it by extolling the dead who death is highlighted as the frst of fourteen polarized had already died as “more fortunate subjects: “a time to be born, and a time to die” (v. 2). Robert V. McCabe is Professor of Old Testament at Detroit Baptist than the living who are still alive” Tis contrast between life and death is also seen in Teological Seminary in Allen Park, (4:2). Another result of the curse 6:3–5 where the stillborn are beter of than the living Michigan where he has served is the tragic situations that weigh since they do not experience the misfortunes of life. since 1983. heavily on Qohelet. He observes, in Te death and life motifs are key aspects of Qohe-

He received his T.D. from Grace 7:15 and 8:14, that sometimes the let’s overall tension between a negative and a positive Teological Seminary in 1985. Dr. righteous receive what the wicked view of life . Tis pessimistic aspect of Ecclesiastes is McCabe has regularly contributed deserve and vice versa. Further, tied to Qohelet’s overall theme found in 1:2: “Vanity academic articles and book reviews to the Detroit Baptist Seminary Journal. death entered the created realm of vanities. All is vanity.” Te optimistic facet, how- He is also the author of a chapter in with the curse in Genesis 3. Tis ever, is linked to the carpe diem, or enjoyment-of-life, Coming to Grips with Genesis prominent intruder has a major passages (“there is nothing beter for a person than (New Leaf Publishing Group, 2008). impact on Qohelet’s worldview. In that he should eat and drink and fnd enjoyment in

56 SBJT 17.4 (2013): 56-71. his toil,” 2:24a).4 On the surface, Qohelet’s negative bound nature of vv. 1–6. Te subject of the frst six conclusions about life seem to contradict his positive verses is the inevitability of death for all men.10 Qohe- ones and vice versa. Is Qohelet confused or is there a let responds to the inevitability of death with a series deeper unity in his thought that allows us to reconcile of commands in vv. 7–10 that develop his most com- these seemingly antithetical conclusions? And if so, prehensive statement on celebrating life. Te impera- then what does he have to teach us about living in a tival nature of these four verses sets them apart from world marred by the Fall, sin, sufering and death? vv. 1–6 and vv. 11–12. Further, while the content of The conclusion one reaches regarding Qohe- vv. 11–12 is diferent than vv. 7–10, its textual con- let’s overall message has signifcant ramifcations nections with vv. 1–2 bind it to the unit as a whole. for Ecclesiastes’s place in biblical theology. Tat As with the emphasis in vv. 1–6 on death, vv. 11–12 is, if the substance of the book is negative, as the return to the same subject. Verses 11–12 vary the hebel (“vanity”) refrain may connote, this indi- emphasis of vv. 1–6 with an accent on the unpredict- cates that Ecclesiastes should be viewed as a foil to ability of death. Verses 7–10 are infxed between the the other books in the canon.5 If a celebratory note two set of verses and serve as a focal point of vv. 1–12. controls the book’s basic message, however, as the Tis unit refects the following chiastic arrangement. carpe diem passages may suggest, this indicates that Ecclesiastes has normative value for God’s A Te inevitability of death, vv. 1–6 people with an impact on how to live.6 Because B Enjoying life as a response to death’s cer- Ecclesiastes 9:7–10 develops the carpe diem motif tainty, vv. 7–10 in connection with the hebel theme of death, the A1 Te unpredictability of death, vv. 11–12 purpose of this article is to examine this passage and to explain how these verses relate to the mes- As the above chiastic arrangement illustrates, sage of Ecclesiastes as we draw lessons on how to vv. 7–10 are the core of the pericope. In addition, live as God’s people “under the sun.” these verses, like the other six carpe diem passages, commend the celebration of life, despite living in a EXEGETICAL ANALYSIS fallen world. In the previous fve passages, Qohe- Ecclesiastes 9:7–10 occurs in a section of the let presents his recommendation with comparative book that extends from 9:1 to 11:6. This section statements.11 In this text he strengthens his strategy emphasizes man’s inability to understand God’s by using a series of imperatives to urge the enjoy- providence.7 Te book’s sixth use of the enjoyment- ment of life. Further, this four-verse unit reflects of-life motif8 is the focal point of the unit contained in a threefold structure. Each unit contains one or 9:1–12. Te use of “man does not know” (’en yodhea’ more imperatives followed by a ki (“for,” “because”) ha’dham) in 9:1 and again, with a minor variation in clause. Te verse breakdown looks like this. the Hebrew text, “man does not know” (lo’-yedha’ ha’dham) in 9:12 forms an inclusio, an envelope V. 7: Tree commands (“go,” “eat,” “drink”) + ki construction. Te utilization of miqreh (“[everyone clause (“for God…”) shares the same] fate”) in 9:2 and its cognate verb Vv. 8–9: Tree commands (“let … be white,” “let yiqreh (“[time and chance] happen [to all of them]”) not oil,” “enjoy life”) + ki clause (“because in 9:11 further demonstrates the tight construction of that is…”) 9:1–12.9 Tis pericope further subdivides into three V. 10: One command (“do it”) + ki clause (“for subsections: vv. 1–6, 7–10, and 11–12. “Whether love there is no…”)12 or hate” (gam ’ahavah gam-sin’ah) in v. 1 and a slightly modifed repetition of it in v. 6, “their love, their hate” Tis structure provides the framework for my dis- (gam ’ahavatham gam-sin’atham), reveal the closely cussion of the text.

57 V. 7: ENJOYING FOOD AND DRINK the subject of this clause. Each of the exhortations “Go, eat your bread with joy, and drink your commending the celebration of life not only has wine with a merry heart, for God has already a focus on enjoying life but also on God. In 2:24, approved what you do.” 3:13, and 8:15 God bestows the gifs of satisfaction Looking past the interjectory use of the impera- in food, drink, and labor. In 3:22, man’s satisfaction tive “go,” Qohelet uses two commands for eating with his work is a God-ordained allotment in life. and drinking. Finding satisfaction in what one In 5:18–20 God enables man to enjoy his wealth eats and drinks was previously commended in and possessions. While Qohelet, in 11:9, exhorts four earlier passages: 2:24, 3:13, 5:18–19 (Heb. young people to enjoy their youth, he balances this vv. 17–18), and 8:15. In this context two objects exhortation by the reality that “for all these things are added, namely, “bread,” (lehem), and “wine,” God will bring you into judgment.” In short, God’s (yayin),. Te Hebrew noun lehem refers to grain sovereignty over this fallen world is not only a con- used to make bread. Yayin was used at meals by trolling factor in our immediate passage, but also in both laborer (2 Chr 29:10, 15 [Heb. vv. 9, 14]) the other enjoyment-of-life passages. and governor (Neh 5:15, 18). Bread and wine are Second, the adverb “already” (kevar) quali- positively used together in other Old Testament fies “has approved.” This adverb, used nine times passages. For example, Melchizedek brought both in Ecclesiastes, reflects that God has previously to the victorious Abram in Genesis 14:18. Jesse approved “what you do.”17 From the specific con- sent his son David to Saul with a donkey carrying text of vv. 7–10, this phrase refers to the divine gifs. bread and a skin of wine (1 Sam 16:2). To appease Because this passage is similar to 5:18 (Heb. v. 17) David’s wrath against her husband, Abigail sent with its focus on one enjoying God’s gifs , “already” David bread and skins of wine in 1 Samuel 25:18.13 may refer to what “God has decreed from the begin- In Psalm 104:15 bread and wine are used to for- ning.”18 Tis is to say, one is able to enjoy these gifs tify and bring joy to man’s heart. In our immedi- because God has ordained this enjoyment. ate text, the prepositional phrases that qualify the Third, “you” in “what you do” (ma’aseyka), command to eat bread and to drink wine, “with a second masculine singular pronominal suffix, joy” and “with a merry heart,” refect the celebra- agrees with the three previous imperatives in this tory nature of both commands. verse. Te referents of the personal pronoun are The ki, “for,” clause provides a basis for the those who savingly fear God, the people of God. preceding commands. The verb translated as In Ecclesiastes, they are more explicitly referred to “approved,” rasah, indicates that God has taken as those who are pleasing in his sight (2:26; 7:26), pleasure in “what you do.” Te Lord is the subject who fear him (8:12; 12:13), “the righteous,” “the of rasah, to “take pleasure in,” in the Qal stem some wise,” “the clean,” and “the good” (9:1, 2). Tese 28 times in the OT.14 At times, he takes pleasure are the ones who temper their enjoyment of life in people (Ps 44:3 [Heb. v. 4]), with Zerubbabel’s with the knowledge that God holds them account- Temple (Hag 1:8), and the deeds of men (Deut able for their deeds in his future judgment (11:9). 33:11), and, in this text, with “what you do.” On The people of God can judiciously enjoy life as the surface, this seemingly sounds like God takes God has enabled them (5:19 [Heb. 5:18]; 6:2).19 pleasure in anything people may do.15 However, if Fourth, “what you do” has been interpreted in we interpret v. 7b in its overall context, that cannot two different ways. Initially, this phrase may be be the meaning.16 To clarify the contextual mean- taken as a reference to God’s delight in the righ- ing of v. 7b, four observations are helpful. First, as teous activities of the godly. Because of their righ- with the other enjoyment-of-life passages, this one teousness, God guides them to the enjoyment of has a strong theocentric perspective, with God as his gifs.20 Tis fts the overall context of 9:1–10

58 since the righteous and their deeds were intro- clothes expressive of a joyful mood.26 Te second duced in v. 1. As mentioned in earlier enjoyment- command focuses on regularly anointing one’s of-life passages, God grants his gifs to those who head with oil. While oil was used in the ancient are “good in his sight” with similar statements in Near East to fght the injurious consequences of 2:24; 3:12; 7:26.21 Another interpretation of “what the scorching heat,27 it was also associated with joy you do” is that it refers to God’s will being explic- in Psalm 45:7, as here. Te commands in this verse itly located in enjoying his largesse rather than in about white clothing and oil, like other carpe diem whatever we want.22 It is likely that Qohelet’s argu- passages in Ecclesiastes, presuppose that Qohe- ment, as Martin Shields rightly notes, “is that, if let derives his theology from the early chapters of life is enjoyable, it is only because God has allowed Genesis. “Ecclesiastes and Genesis,” as Johnston it to be so, and if God has so permited it then pre- writes, “exhibit substantial agree ment as to the sumably God is favorably disposed toward those central point of the creation motif(that life is to who can enjoy life.”23 While both views make be cele brated as a ‘good’ creation of God.”28 contextual sense of 9:1–10, the later view fts the Te fnal command in v. 9a is to enjoy life with immediate context of v. 7. one’s beloved wife. Tree aspects of this command If this pericope stopped with v. 7, it would be require more explanation. To start with, the ante- an exhortation to enjoy the routine gifs of eating cedent of “he” in the subordinate clause, “he has and drinking, like the preceding enjoyment-of-life given you,” is God, just as he was in the ki clause passages. However, Qohelet adds some additional of v. 7. Again, this asserts a strong theocentric per- gifs in vv. 8–9. spective. In his sovereign control God grants man a “wife” (Gen 2:24). VV. 8!9: NICE CLOTHES, OIL, AND Second, “wife,” ’ishshah, could also be translated ONE’S WIFE as “woman.” An argument supporting this render- “Let your garments be always white. Let not ing is drawn from “woman” being anarthrous.29 oil be lacking on your head.9 Enjoy life with the However, there are verses in the Old Testament wife whom you love, all the days of your vain life where the anarthrous use of ’ishshah refers to a wife: that he has given you under the sun, because that Genesis 21:21; 24:3; 30:4, 7; and Leviticus 20:14.30 is your portion in life and in your toil at which you Because Qohelet’s argument is based on a theology toil under the sun.” of creation, this provides solid support for taking Qohelet gives three commands in vv. 8–9: “let this as a reference to one’s wife. As Bartholomew [your garments] be white,” “let [not oil] be lack- states, “Once we realize that the carpe diem vision ing,” and “enjoy.” While the third command is an is rooted in a theology of creation, then the case for imperative, the frst two are jussive forms used as this woman being one’s wife is compelling. Tus v. commands. Each of these commands extols the 9a is a positive afrmation of marriage that is to be enjoyment of new elements in Ecclesiastes: gar- fully enjoyed in all it dimensions.”31 ments being white, no defciency of oil, and enjoy- Finally, the precision of the esv’s translation ing life with one’s wife. The first exhorts one to of hebel as “vain” (“all the days of your vain life”) always wear garments that are “white,” levanim, requires further examination.32 Some English ver- with this adjective denoting brightness.24 “The sions, such as the kjv, nkjv, rsv, and nrsv, trans- white garments,” according to Delitzsch, “are in late hebel in Ecclesiastes 9:9 the same way as the contrast to the black robes of mourning, and thus esv. In distinction from the translation of “vain,” are an expression of festal joy, of a happy mood.”25 the niv and nlt render this word as “meaning- Te signifcance of the adverb “always,” bekol-’eth, less.” And the nasb, cev, net, and hcsb take it is that whenever possible a believer should wear as “feeting,” though each version adopts a basic

59 meaning for this term as “vanity,” “nonsense” (or to Jerome, who translated it with vanitas, “unsub- an equivalent), or “futility.”33 In distinction from stantial or illusory quality, emptiness, falsity, and these English versions, Ogden and Bartholomew untruthfulness.”41 Since Jerome’s day the majority have argued that a core meaning for hebel in Eccle- of translations have rendered hebel with “vanity.” siastes, including 9:9, is something along the lines Currently, “vanity,” as well as similar pejorative ren- of “enigmatic” or “mysterious.”34 Tough I am not derings, is found in many English translations. convinced that any one word in English precisely However, a few versions, such as nasb, cev, corresponds to hebel, I concur with the translation hcsb, and net, use multiple renderings of hebel, of this term as “enigmatic,” or a similar expression, ranging from “vanity” to “futility” as a primary use, since in Ecclesiastes it most closely approximates while employing “fleeting” in a few contexts like the required sense of this Hebrew word in its over- 9:9. With the multiple-word approach, “feeting,” all context. Tis understanding requires clarifca- or another equivalent term, has some appeal. How- tion by providing an overview of the Hebrew noun ever, the multiple renditions of hebel as found in a hebel and then integrating it into my interpretation few versions are a problem. More specifcally, it is of its use in 9:9.35 a problem in the contexts where hebel is defned as First, hebel’s placement in Ecclesiastes indicates part of the “all is hebel” assessment of 1:2 and 12:8. that it is the subject of this book. Afer an intro- If Qohelet announces in 1:2 and 12:8 that “all is duction in 1:1, Qohelet provides a sweeping gen- hebel” and then describes the specifcs of the “all” eralization in 1:2, “Hebel of hebels, says Qohelet, and evaluates these as hebel, then it must have a hebel of hebels, all is hebel.” Qohelet’s placement common nuance throughout Ecclesiastes.42 This of this term at the inception of the book is where has also been noted by Fredericks, who has percep- we might expect an author to place his subject. tively observed that it is an error “to see distinct His catchword hebel is used fve times in this verse. spheres of meaning for the word and to select the Tat this is the subject is further confrmed by the correct one for each context, ending in a multifari- fact that Qohelet concludes his work with three ous description of reality that is con trary to a sig- uses of hebel in 12:8, with twenty-nine or thirty nifcant purpose for the unifying and generalizing other uses.36 Te noun hebel is used in the Hebrew agenda of Qoheleth(‘everything is breath.’”43 Bible seventy-three times with thirty-seven or As noted above, I am persuaded that a case can thirty-eight of these occurrences in Ecclesiastes. be made for rendering hebel as “enigmatic” or an The literal meaning of hebel is “vapor, breath.” equivalent expression. I will briefy present three It also has a metaphorical use denoting what is arguments that support this understanding. (1) “evanescent, unsubstantial, worthless, vanity.”37 Te phrase “striving afer wind,” re’uth ruah, serves Beyond Ecclesiastes the employment of hebel as a as a qualifer of hebel. Tis is seen in Ecclesiastes metaphor ofen denotes something that is vain or 1:14: “All is vanity and a striving afer wind.” Te has no value.38 phrase also occurs in Ecclesiastes 2:11, 17, 26; 4:4, Te metaphorical rendering of hebel, however, 6; 6:9. “Striving after wind” could also be ren- is not limited to something having no value. Tis is dered as “shepherding the wind.” Either phrase illustrated by the Septuagint’s translation of Eccle- pictures an atempt to do the impossible: control siastes with its rendering of this word as mataiotes, the wind.44 “A man may determine or make up his “emptiness, fu tility, purposelessness, transitori- mind,” as H. Carl Shanks maintains, “to accom- ness.”39 Since the Greek term includes the nuance plish something eternally signifcant in a creation of “transitoriness,” it allows for a broader use than subjected to vanity, yet no mater how hard he tries a strictly pessimistic sense.40 However, the domi- Qoheleth tells him it will be a fruitless endeavor. nance of the derogatory sense of hebel goes back A man in his toil ‘under the sun’ grasps af er the

60 wind and atains precious litle for all his labor.”45 stressing that righteous people are rewarded for In short, this qualifying phrase lends support for their virtuous lifestyles and the wicked are judged taking hebel as “enigmatic.” for their evil lifestyles. Because our author cannot (2) Specific contexts evaluated as hebel also comprehend this situation, he is vexed and also support taking this word as “enigmatic.” Tough assesses it as hebel. other contexts could be added,46 I will make note Both 3:16–19 and 8:14 have a theocentric per- of two such scenarios: 3:16–19 and 8:14. In 3:16– spective. And, each passage is in a context that also 19 Qohelet, expecting to fnd justice fnds wick- contains a carpe diem text (3:22; 8:15). As a result, edness instead: “I saw under the sun that in the the hebel assessment in each text does not have a place of justice, even there was wickedness, and in strictly negative sense such as “vanity.” Further, the the place of righteousness, even there was wicked- issues described in both passages, the pervasive- ness (3:16).” We should note that the legal seting ness of wickedness (3:16–19) and the reversal of the is emphasized by parallel nature of “the place of retribution doctrine, are not temporary. Qohelet, in justice” and “the place of righteousness.” Further, both contexts, afrms that God providentially con- his disappointment and vexation are expressed by trols all aspects of life with their appointed times, the repetition of “there was wickedness.” If wick- but recognizes that divine providence is veiled. edness is found in the very place that God has set Since the righteous and the wicked are under God’s up to execute justice, evil must pervade all the control and his providence is shrouded, no one other places of life in this sin-cursed world. The can comprehend the activity done “under the sun” repetition of “I said in my heart” at the beginning (8:17). Tese texts provide further support for inter- of v. 17 and v. 18 refects a twofold response to this preting hebel as “enigmatic.” vexing situation. First, Qohelet initially provides (3) In Ecclesiastes Qohelet recounts his search an orthodox response in v. 17. Tough not in this for meaning and purpose in life. His pursuit was to life, God will ultimately judge people according gain insight into life’s meaning. When he recounts to their righteousness or wickedness.47 Second, he in 1:13 that he applied his heart to explore with provides a perplexing response in vv. 18–19. God wisdom everything done “under the sun,” he uses the pervasiveness of evil to demonstrate to refects the epistemological nature of his search. people that they have a common mortality with Further, his exploration was not random but a beasts and will die just like them. Tough even- comprehensive quest that examined all the facets tually all die, this second response often leaves of life occurring “under the sun,” “under heaven,” the issue of injustice unresolved for those living or “on earth.”50 A few examples stress the cogni- “under the sun.”48 In v. 19 Qohelet evaluates this tive dimension of his rigorous quest. He observes frustrating situation as hebel. As Qohelet states “everything that is done under the sun” (1:14);wis- earlier in this chapter, God has given people a dom and understanding (1:16); madness and folly sense of eternity in their hearts, yet they “can- (2:12); labor produced by rivalry (4:4); riches not fathom what God has done from beginning hurting the one who posses them (5:13);injus- to end” (3:11). In this context the noun hebel “is tice in the halls of justice (3:16); one whom God the vehicle,” according to Ogden, “chosen to draw has not enabled to enjoy his wealth (6:1–2); and, atention to an enigmatic situation, a theological retribution violating a strict cause and efect rela- conundrum.”49 In 8:14 Qohelet describes a set- tionship (7:15). Tese are various aspects of “all ting where a righ teous person receives what the is hebel” (1:2; 12:8). wicked should get; and the wicked what the righ- In his search for the meaning of life, Qohelet is teous should receive. Tis situation conficts with also perplexed because he sees the disparities of the common understanding of retribution dogma divine providence and cannot fgure them out. In

61 addition, because he is unable to comprehend the ment sixty-nine times, with eight of its uses in work of God (3:11; 7:14; 8:17), he ofen commu- Ecclesiastes. Outside of this book, heleq may refer nicates his vexation, adding an emotive element to a portion of plunder (Gen 14:24), an inheritance to his search. As he diligently uses his wisdom to (Gen 31:14), and a plot of land (Num 18:20). 54 In study everything done under heaven, he states that Ecclesiastes, it is used to describe satisfaction from it was an “unhappy business” (1:13). When evalu- the benefits of one’s labor and from the divine ating, in 2:11, what he achieved with the pleasure- gifts (2:10, 21; 3:22; 5:18, 19 [Heb. vv. 17, 18]; seeking experiment brought him no gain. Qohelet 9:9; 11:2). In contrast to 9:6, where the dead no hates life in 2:17 because the work done “under the longer have any “portion,” heleq, in what is done sun” was a grief to him. In 4:7–8 Qohelet observes “under the sun,” heleq, in 9:9, is used in reference how work was unsatisfying when a man has no one to one’s life and labor prior to death: “in life and in to share it with. He specifcally identifes all these your toilsome labor under the sun.” Tis is to say, scenarios as hebel (1:14; 2:11, 17; 4:7, 8). It is these Qohelet contrasts his positive portion in v. 9 with types of situations that refect the incomprehen- the enigmatic nature of the lack of a “portion” in sible nature of life. death (v. 6). With his investigation, Qohelet saw the unre- With Qohelet’s theology being derived from solved tensions of a world that had been cursed the early chapters of Genesis he has provided spe- by the Fall and which results in plenty of sufer- cifcs for enjoying life in vv. 7–9, even though he ing. Nevertheless, even in the midst of this kind is fully aware of the difculties of living in a fallen of world, he could also commend the enjoyment world. Based on this theology, he makes a more of life because God in common grace upheld general appeal in the following verse. aspects of his creational design. Qohelet’s tension arises from the perplexing conficts between both V. 10: LIVE WHOLEHEARTEDLY aspects of creation. As a godly sage, Qohelet “could “Whatever your hand fnds to do, do it with your afrm,” as Caneday states, “both the aimlessness might, for there is no work or thought or knowledge of life ‘under the sun’ and the enjoyment of life pre- or wisdom in Sheol, to which you are going.” cisely because he believed in the God who cursed Unlike the units in v. 7 and vv. 8–9, v. 10 has his creation on account of man’s rebellion, but who only one command: “do.” This command is to was in the process, throughout earth’s history, of accomplish “whatever your hand finds to do.” redeeming man and cre ation.”51 All of this sug- Further, this task should be pursued “with your gests that the use of hebel in Ecclesiastes relates might.” Tis is to say, one should wholeheartedly to the issue of man’s inability to comprehend the pursue the divinely approved activities of this life. activities done “under the sun.”52 Te phrase “whatever your hand fnds to do” might As this relates to Ecclesiastes 9:9, Qohelet’s use be viewed as a reference to engaging in anything of hebel reinforces the book’s focus on the puzzling one desires.55 However, the context of v. 10 prohib- nature of life. As such, he exhorts his male audi- its this type of interpretation, as we saw in v. 7. In ence to enjoy life with their beloved wives during the phrase “whatever your hand fnds to do,” the their perplexing days on earth.53 “hand,” yadh, and “fnding,” matsa’, picture some- Te ki, “because,” clause gives a reason for vv. one having the sufficiency or ability to accom- 8–9a. Te antecedent of the subject, “it” (hu’), is plish something.56 In the context of Ecclesiastes the preceding advantages: garments being white, it means that, as God enables people (6:2), they no defciency of oil, and enjoying life with one’s should pursue the specifcs of what is detailed in wife. Te predicate nominative for the subject is the carpe diem passages (eating, drinking, working heleq, “portion.” Heleq appears in the Old Testa- along with the benefts from it, and wisdom).57 As

62 the last half of v. 10 implies, one should diligently fate of death awaits every person, he devotes more pursue life with intelligence and wisdom. Tough space to the discussion of death in 9:1–6, 11–12. Qohelet lived in a world that had been cursed by Tough a sage cannot know his future, he knows the Fall, and in which we all experience trials and one truth about his future: the inescapability of difculties, he also could commend enthusiastic death. When vv. 7–10 are set in their immediate activity because he understood that God was also context of 9:1–12, this passage refects the contrast preserving an aspect of his creational design. As between life and death. How does this antithesis such, v. 10a does not imply a cynicism towards integrate with the book as a whole? life. However, Qohelet has more to say with the ki clause in v. 10b. THE ANTITHETICAL NATURE OF The ki, “for,” clause provides motivation for ECCLESIASTES enthusiastic living: death will bring life to an Te tension between life and death is refective end. Four aspects of earthly life are lost at death: of Qohelet’s overall dialectical design in Ecclesi- “work,” “thought,” “knowledge,” and “wisdom.” astes.61 Te author recounts how he lives in a par- While the living have capacities to enjoy life, pros- adoxical world that was cursed with unsolvable pects for rewards, and opportunities for planning, conficts and disjointedness, yet he also afrmed the dead can no longer experience these earthly that God is renewing creation and man. Because benefts. Qohelet was not explaining, in the words of this mixed fabric of life “under the sun,” he did of Glenn, “what the state of the dead is; he was not craft Ecclesiastes with a logical progression stating what it is not. He did this to emphasize the of ideas. Rather his literary masterpiece has a lost opportunities of the present life, opportuni- cyclical structure: “Te author returns again and ties for serving God and enjoying His gifs.”58 again to the same point and often concludes his Highlighting the state of the dead as a moti- discussion with the same recurring formulae.”62 vation for living wholeheartedly, we should note Qohelet’s cyclical pattern mingles negative and that the concept of death in v. 10b is related to positive themes to mirror the perplexing nature Sheol. According to this verse, Qohelet’s audience of life. His modus operandi is initially to develop was destined for Sheol, perhaps the underworld. a negative subject and then follow it by another While the esv, along with the nkjv, nasb, nrsv, with a celebratory note. Why did he mix the two and net, transliterates the Hebrew word, other perspectives? Ryken explains: versions render it as “grave” (so kjv, niv, and nlt). Arguments can be made to support either trans- His mingling of negative and positive is realistic lation.59 In either case, Qohelet’s motivation for and faithful to the mixed nature of human experi- celebrating life is clear: death is the terminus for ence. Te technique keeps the reader alert. It also life “under the sun.”60 creates the vigor of plot confict for this collection Ecclesiastes 9:7–10, then, provide an exhorta- of proverbs, as the writer lets the two viewpoints tion to its audience to enjoy the divine benefits clash. Te dialectical patern of opposites is a and to affirm a God-centered approach to life. strat egy of highlighting: the glory of a God- However, even in an encouraging passage like this, centered life stands out all the more brightly for the infuence of the curse is still present with the having been contrasted to its gloomy opposite.63 allusion to death in v. 10b. Te state of the dead links the verse with the larger context of 9:1–12 With Qohelet’s dialectical approach, the hebel and has implications that relate to the whole book. and carpe diem passages are the dominant polar- While the author has previously established in izing subjects in the book. Other subjects include 2:14 and 3:19–20, as well as 9:10b, that the same the contrast between an enduring cosmos and the

63 temporal nature of man in 1:4–11, a list of anti- Fall, and redemption. Because of man’s fniteness thetical subjects in 3:1–8, work as an infuriating and depravity, the sage’s atempt to fully fathom enigma in 2:11 but in 2:24 it is something to be life was marked by one exacerbating turn after enjoyed, and justice not being found in the halls another, each ending at an impasse. Qohelet of justice in 3:16. became fully aware that he could not grasp God’s What is specifically pertinent in this paper is work. Yet, as a sage, he embraced his sovereign Qohelet’s struggle with the antithetical nature of God who disperses his gifs according to his own life and death in 9:1–12. From a theological per- good pleasure. In brief, Qohelet designed his book spective, this polarizing nature of life was divinely to follow a dialectical patern showing the many imposed on the created realm when God judged it distortions and conficts in life and the beauty of with death and destruction. It is this struggle that a God-centered worldview along with his many impacts 9:1–12. However, the author has more to gifs. Terefore, in its immediate context, 9:7–10 say about this issue. For example, he states that the provides a glimpse of the book’s overall message day of death is beter than the day of birth (7:1); for realistically navigating life in a world marred however, he also explains that anyone who is liv- by the curse. ing has hope and that a living dog is better than Having looked at the antithetical nature of a dead lion (9:4–6). He hates life in 2:17, yet rec- Ecclesiastes and its connection with 9:7–10, we ommends its enjoyment in 2:24–26. In addition, are in a position to look at this text’s function death is no respecter of animate beings. Both man in Ecclesiastes. and animals die (3:18–21). Someone may vigor- ously work to acquire wealth during his lifetime, THE FUNCTION OF 9:7"10 IN but he will die like the fool. At death he must leave ECCLESIASTES the benefits from his work, “Just as he came, so The function of 9:7–10 and the other enjoy- shall he go, and what gain is there to him who toils ment-of-life passages in Ecclesiastes are an issue of for the wind” (5:16 [Heb. 5:15]). Like the rest of some debate.64 Is 9:7–10 an emotional outburst of humanity, the wise man has no power over the “wishful thinking,” as Anderson contends?65 Or is timing of his death (8:2–8). Returning to 9:7–10, this passage, as well as the other enjoyment-of-life these verses are antithetical to vv. 1–6 and 11–12. texts, “a concession to human nature”?66 Both of In response to the ever-present nature of death, these questions refect a pessimistic view of Eccle- Qohelet uses a series of imperatives in vv. 7–10, to siastes. However, this is not the only way to inter- make a strong case for celebrating life. pret this text. What role does this passage have As the book of Ecclesiastes recounts the in Ecclesiastes? Three explanations of it will be author’s consuming pursuit to fnd meaning and evaluated. Before this evaluation, however, I will purpose in life, it starts and concludes with “all briefy summarize the argument of Ecclesiastes. is enigmatic” (1:2; 12:8). In Ecclesiastes Qohelet Te subject of Ecclesiastes is found in 1:2 and recounts his consuming pursuit to fnd meaning 12:8: “All is enigmatic.” This is to say, Qohelet’s and purpose in life, and he begins and concludes message focuses on his inability to comprehend his work with “all is enigmatic” (1:2; 12:8). Tis the significance of the activities in this life. His search involved his use of experimentation and failure is put on display in Ecclesiastes with his empirical observations. But Qohelet’s interpre- perplexing search for meaning and purpose in life. tation of this data is predicated on his commit- To focus his search, he poses a programmatic ques- ment to Israel’s wisdom tradition. Tis tradition tion in 1:3: “What does man gain by all the toil at explains why Ecclesiastes is permeated with con- which he toils under the sun?” With this question, nections to the early chapters of Genesis: creation, his topic is exemplifed in the issue of labor. Tis

64 question simply frames his subject in terms of the may be summarized. In spite of life being flled dominion mandate of Genesis 1 and 2 where God with unsolvable enigmas and injustices, “life,” as appointed Adam as a vice-regent to subdue the Glenn states, “should not be abandoned or flled earth. When Adam disobeyed by eating the fruit with despair. Rather, life should be lived in com- from the tree of knowledge of good and evil, God plete trust in God, be received and enjoyed as a judged the frst couple and the world over which gif from His good hand, and be lived in the light they presided. With the divinely imposed curse of His future judgment.”70 on the land, man’s labor became strenuous and Having summarized the book’s argument, a per- frustrating (Gen 3:17–19; cf. Eccl 2:22–23). Te spective is established to examine the function of noun translated as “gain,” yitrôn, is used ten times 9:7–10 in Ecclesiastes. Tough there are a number in Ecclesiastes67 and refers to gaining an advan tage of options, we will look at a representative for three in life.68 As a sage, Qohelet shows how he evalu- options that appear in evangelical commentaries.71 ated wisdom. For instance, in 2:13 he states “there The first view is a resignation to the mean- is more gain (yitrôn) in wisdom than in folly, as inglessness of life. Since 9:1–12 is dealing with there is more gain (yitrôn) in light than in dark- death that has nothing beyond the grave, this ness.” However, this gain, in 2:14–16, is relative implies that life makes no sense.72 Death’s dark- since both the sage and fool die. Wisdom has some ness indicates that life is pointless. As a result, advantage in this life but it does not provide an the pleasures of vv. 7–10 are only a concession to answer to the enigmas of life. this darkness. Longman maintains that, With his search Qohelet portrays how life reflects the curse. He saw how all creation had life is full of trouble and then you die. Some become twisted by the Fall (Eccl 1:15; 7:13). Yet, interpreters attempt to mitigate this hard in the midst of a disjointed and inexplicable world, message by appealing to six passages that Qohelet, as a godly sage, could also see how God they interpret as offering a positive view began a process of bringing blessing to his creation toward life (2:24–26; 3:13–14; 3:22; 5:17–19 (see Gen 1:28; 3:15; 9:1, 26–27; 12:2–3). Because [English 5:18–20]; 8:15; 9:7–10). One must he has not rescinded his creational design, the carpe admit, however, that Qohelet only suggested diem passages afrm God’s presence and extol his a limited type of joy in these passages. Only gifts. Ecclesiastes 12:13–14 should also be inte- three areas are specifed(eating, drinking, grated with these texts: “Te end of the mater; all and work. In addition, Qohelet’s introduction has been heard. Fear God and keep his command- to pleasure was hardly enthusiastic …. In the ments, for this is the whole duty of man. For God commentary section we will argue that here will bring every deed into judgment, with every Qohelet expresses resignation rather than secret thing, whether good or evil.” While the fear afrmation. Ten further, he believed God of God and keeping his commandment are not was the only one who could allow people explicitly linked in other sections of Ecclesiastes to experience enjoyment, a situation that as they are here, both concepts appear in this book. brought him no ultimate satisfaction …. It For example, fearing God has been referenced at is more in keeping with the book as a whole other places (3:14; 5:7 [Heb. v. 6]; 7:18; 8:12, 13). to understand these passages as they have In addition, true obedience to the Law has also been taken through much of the history of been mentioned (5:1–7 [Heb. 4:17–5:6]; 8:2; 9:2; interpretation, that is, a call to seize the day 12:1) and building one’s life on the wisdom out- (carpe diem). In the darkness of a life that has lined in Ecclesiastes.69 Factoring in the positive pas- no ultimate meaning, enjoy the temporal sages with the negative ones, the book’s message pleasures that lighten the burden.73

65 As Longman’s states, 9:7–10 is a resignation to part of Ecclesiastes. Because his view is of recent the vexing nature of life. In describing 9:1–10, vintage, it requires a brief explanation. he maintains that these are “among the most Having been influenced by third century BC clearly pessimistic of the entire book, though its Greek philosophy, Qohelet’s hebel conclusions are thought has already been encountered … Te only a result of his autonomous epistemology. These recourse for beings is to eke out whatever enjoy- conclusions are in juxtaposition with the joy pas- ment life ofers (vv. 7–10), because there is nothing sages(a refection of Israelite tradition. Te delib- beyond the grave.”74 erate juxtaposition of both motifs creates gaps for The second view is a celebration of life as a the reader. Ecclesiastes describes Qohelet’s jour- gift from God. According to this view, Qohelet’s ney to resolve these gaps. His trip ends when the response to the antithetical nature of life and death deliberately juxtaposed gaps are resolved in 11:8– is to enjoy God’s gifts. One of the leading propo- 10 and 12:1–7.77 Trough most of the frst eleven nents of this view, Ogden summarizes this reading. chapters in Ecclesiastes, the author’s patern is to initially draw a hebel conclusion with an enjoy- It will be argued in this the commentary to follow ment-of-life text immediately following. However, that although the hebel-phrase occurs in many the order is reversed when the enjoyment-of-life concluding statements, these are points at which passage comes frst in 11:8–10 and 12:1–7. Rather the author answers his own programmatic ques- than responding to life with an autonomous epis- tion. Tey are not the point at which he ofers his temology, the reversal of both motifs ostensibly advice on how to live in a world plagued by so flls the gaps by providing the solution to life in an many enigmas. Tat advice comes in the reiter- enigmatic world. With this reversal the emphasis ated calls to enjoyment in 2:24; 3:12, 22; 5:17 of the joy passage on rejoicing and remembering (18); 8:15, as well as 9:7–10. We shall be looking one’s Creator answers the hebel passages with their not to a secondary element in the book’s frame- emphasis on the lack of meaning in life.78 In ref- work, but to the climactic statement, the call to erence to 9:7–10, Bartholomew maintains both enjoyment, as that which puts the thesis of the motifs threaten, book. Tus the structure assists in our answering the question of the book’s thesis. Its thesis, then, to pull each other apart. As the advice to seize is that life under God must be taken and enjoyed the day becomes imperative, so the enigma of life in all its mystery.75 pulls in the opposite direction, and we see here the imminent explosion of Qohelet’s atempt to In contrast to Longman’s view, Ogden main- hold on to both. Once again the exhortation to tains that the use of imperatives in 9:7–10 “gives enjoyment should therefore not just be seen as the enjoyment theme in this case a more authorita- the answer to the problem of the universality of tive cast.” He further states, “Te pursuit of plea- death. Te contradiction remains unresolved.79 sure, as Qoheleth defines it, is enjoined for the reason that it is a divine gif.”76 In briefly evaluating the three approaches, Te fnal view is a celebration of life as the cul- Longman’s resignation view is tethered to his pes- mination to Ecclesiastes. Recently, Bartholomew simistic view of Qohelet’s words. In his view, the has proposed this interpretation. In his commen- hebel passages are the controlling mood of Qohe- tary he attempts to resolve the conflict between let. As such, he describes 9:7–10 as having no ulti- the pessimistic evaluation of the hebel passages mate meaning.80 Since Qohelet’s words are those and the sanguinity of the celebration-of-life texts of one who is unorthodox and cynical,81 normative with the positive resolution prevailing in the last theology will not be found in passages like 9:7–10

66 or in any of Qohelet’s words. With this view the study analyzed 9:7–10. Te development of this only value the words of Qohelet have relates to his text refected three units: verse 7 with its focus supposed function as a foil to the other books in on enjoying food and drink, verses 8–9 empha- the canon. In the fnal analysis, normative theol- sizing nice clothes, oil, and enjoying life with ogy will only be derived from the “frame narrator” one’s wife, and verse 10 with its atention to living in 12:8–14.82 wholeheartedly. In addition, 9:7–10 was placed in The value of Bartholomew’s overall view of the overall context of Ecclesiastes, including an Ecclesiastes is that it is not a foil to the other books examination of the antithetical nature of Eccle- of the canon. Again, Bartholomew’s conclusion siastes. Te sage designed his work to refect the about celebrating life in 11:8–10 and 12:1–7 is paradoxes of life in a sin-cursed and fallen world. helpful, though his contention that the contradic- Te nature of life “under the sun” hindered his tions in 9:7–10 are not resolved gives me pause. In search for meaning and purpose. Another facet of 9:1–12 Qohelet’s autonomous epistemology (the this placement focused on how 9:7–10 functions enigmatic nature of death in vv. 1–6, 11–12), col- in Ecclesiastes. After a brief synopsis of Qohe- lides with Israel’s wisdom tradition (the celebra- let’s message, three explanations of this passage’s tion of life in vv. 7–10).83 My reservations relate function were summarized: the resignation, the to Qohelet’s autonomous epistemology. While celebration-of-life, and the culmination-in-cele- Bartholomew has Qohelet’s epistemology based brating-life views. Ogden ofers the best explana- on Greek philosophy, with a return to Israelite tion since he shows how death in 9:1–12 provides wisdom only in the conclusion of the book, it a motivation for God’s people to celebrate life as is preferable to say that Qohelet’s epistemology a gif of God. throughout the book, including 9:7–10, is based Like Qohelet we live in a world that is cursed by on the wisdom tradition of Israel. the Fall. Further, as creatures in Qohelet’s day and Ogden’s preferable explanation of 9:7–10 ours, none can comprehend the mysterious and works with the patent meaning of this text and paradoxical nature of divine providence. People is not given to exegetical inference. In brief, as a are unable to predict whether good or evil lie in response to all sharing the same inevitable fate of their future. God has made all the facets of life in death, the people of God are urged to celebrate such a way that humanity “may not fnd out any- life’s gifts as coming from the sovereign God. thing that will be afer him” (7:14). In short, like Our exegesis of 9:7–10 is consistent with Ogden’s Qohelet we live in a perplexing world, yet certainly explanation of this text’s function in the context. in light of Christ we have greater understanding Tis type of approach takes into account not only than he had. In the midst of this sin-cursed world, the exegesis of this text, but also the overall theol- the sage’s advice, from 9:7–10, for navigating life is ogy of Ecclesiastes, and, as such, provides wisdom to fear our sovereign God and enjoy his good gifs. for living in a sin-cursed world which is character- In light of the coming of Christ and the greater ized by sufering, death, and judgment. realities he has ushered in, Paul has a similar thought when he says in 1 Corinthians 10:31, “So, SUMMARY AND CONCLUSION whether you eat or drink, or whatever you do, do Tis article’s objective has been to examine a all to the glory of God.” Living in a fallen and suf- passage, Ecclesiastes 9:7–10, containing the carpe fering world is inevitable until Christ comes again, diem motif in connection with the hebel theme but in the meantime, we are called to live life to its of death and to explain how this text links to the full in joy, faith, and confdence in our sovereign message of Ecclesiastes, and thus teaches us how God who is bringing all of his purposes to pass in to live realistically “under the sun.” Initially, this Christ Jesus our Lord.

67 ENDNOTES the Bible (Grand Rapids: Zondervan, 1982), 212–15. 1 The Hebrew text of Eccl 1:1 identifies its author as Along this line other authors make a distinction Qohelet (“preacher,” “teacher,” etc.). Until the nine- between the words of Qohelet in Eccl 1:12–12:7 and teenth century with the development of historical a narrator in 1:1–11 and 12:8–14. In this case, the criticism, the majority of Christian scholars identi- speech of Qohelet is viewed as a foil to the remaining fied Solomon as Qohelet (see Craig Bartholomew, books of the OT (so Longman, Ecclesiastes, 38). “Qoheleth in the Canon? Current Trends in the Inter- 6 For example, Graham S. Ogden, Qoheleth (2nd ed.; pretation of Ecclesiastes,” Temelios 24 [1999]: 4–7). Shefeld, England: Shefeld Phoenix Press, 2007), Since that time many evangelical scholars no longer 17; and Fredericks, “Ecclesiastes,” 36–41. accept this understanding (Tremper Longman III, 7 The unit of 9:1–11:6 begins with “no one knows” Te Book of Ecclesiastes [New International Commen- (9:1) and concludes with a threefold repetition of tary on the Old Testament; ed. R. K. Harrison and the same expression in the second person: “you do Robert L. Hubbard, Jr.; Grand Rapids: Eerdmans, not know” (11:5–6). Te same type of expression is 1998], 4). Tough a number of evangelicals no longer found throughout 9:1–11:6 (9:5, 10, 12; 10:10, 15; entertain the possibility of Solomonic authorship, I 11:2, 5, 6). See Addison G. Wright, “The Riddle of am convinced that a case can be made for Solomonic the Sphinx: Te Structure of the Book of Qoheleth,” authorship: see Gleason L. Archer, A Survey of Old Catholic Biblical Quarterly 30 (1968): 323. Testament Introduction (rev. ed.; Chicago: Moody 8 For a listing of the seven carpe diem passages, see n. 4. Press, 1994), 528–37; Duane A. Garrett, Proverbs, 9 Roland E. Murphy, Ecclesiastes (Word Biblical Com- Ecclesiastes, Song of Songs (New American Commen- mentary; Waco: Word Books, 1992), 89. tary; Nashville: Broadman, 1993), 257–66; Daniel C. 10 Te same motif of death’s certainty is developed ear- Fredericks, “Ecclesiastes,” in Ecclesiastes & the Song lier in 2:14; 3:19–20. of Songs (Apollos Old Testament Commentary; eds., 11 For a discussion of Qohelet’s use of the comparative Daniel C. Fredericks and Daniel J. Estes; Downers proverb in Ecclesiastes, see Graham S. Ogden, “Te Grove, IL: InterVarsity Press, 2010), 31–36; James M. ‘Better’-Proverb (Tôb-Spruch), Rhetorical Criti- Hamilton, Jr., God’s Glory in Salvation Trough Judg- cism, and Qoheleth,” Journal of Biblical Literature 96 ment (Wheaton: Crossway, 2010), 314; and Mark F. (1977): 489–505. Rooker, “Te Book of Ecclesiastes,” in Te World and 12 Ogden, Qoheleth, 164. the Word (Eugene H. Merrill, Mark F. Rooker, and 13 Theological Dictionary of the Old Testament, s.v. Michael A. Grisanti; Nashville: B&H, 2011), 540. “Yayin,” by W. Dommershausen, 6:62. 2 All Scripture quotations, unless otherwise noted, are 14 Ludwig Koehler and Walter Baumgartner, The taken from the 2001 esv. Hebrew and Aramaic Lexicon of the Old Testament (5 3 Shannon Burkes argues that death is the focus of vols., rev. W. Baumgartner and J. J. Stamm; Leiden: Qohelet’s message (Death in Qoheleth and Egyptian Brill, 1994–2000), 2:1280–81 (hereafter cited as Biographies of the Late Period [SBL Dissertation HALOT). Series, no. 170; Atlanta: Society of Biblical Literature, 15 Longman, Ecclesiastes, 229. 1999], 48–80). Also see Peter Enns, Ecclesiastes (Te 16 So Daniel J. Estes, Handbook on the Wisdom Books Two Horizons Old Testament Commentary; eds., J. and Psalms (Grand Rapids: Baker, 2005), 359–60. Gordon McConville and Craig Bartholomew; Grand 17 Kevar is used in 1:10; 2:12, 16; 3:15 (twice); 4:2; 6:10; Rapids: Eerdmans, 2011), 130–31. 9:6, 7. 4 Te carpe diem passages appear in 2:24–26; 3:12–13, 18 R. N. Whybray, Ecclesiastes (New Century Bible 22; 5:18–20 [Heb. 5:17–19]; 8:15; 9:7–10; 11:9–12:1. Commentary; Grand Rapids: Eerdmans, 1989), 92. 5 See Gordon D. Fee and Douglas Stuart, How to Read See also Dominic Rudman, Determinism in the Book the Bible for All Its Worth: A Guide to Understanding of Ecclesiastes (Journal for the Study of the Old Tes-

68 tament Supplement Series, 316; Shefeld, England: 32 In Eccl 9:9 the Leningrad Codex, the base text for JSOT, 2001), 138. Biblia Hebraica Stutgartensia, has a virtual repetition 19 Donald R. Glenn, “Ecclesiastes,” in Te Bible Knowl- of the line “all the days of your vain life” (kol-yemey edge Commentary: Old Testament (eds., John F. Wal- hayyey hebleka) with the subsequent “all your vain voord and Roy B. Zuck; Wheaton: SP Publications, days” (kola hayyey hebleka), which omits one word, Victor Books, 1985), 977. “life” (yemey). Following the Leningrad Codex, the 20 So Fredericks (“Ecclesiastes,” 209), Moses Stuart text could read: “all the days of your vain life which (A Commentary on Ecclesiastes [reprint of Warren He has given you under the sun(all your vain days.” F. Draper, 1864; Eugene, OR: Wipf & Stock, 2005], I should note, however, that there is textual evidence 293), and H. C. Leupold (Exposition of Ecclesiastes supporting the esv’s omission of this repetition. Tis [reprint ed.; Grand Rapids: Baker, 1952], 213). evidence includes a few Hebrew manuscripts, Alexan- 21 Fredericks, “Ecclesiastes,” 209. drinus, and the Targums. Te basic repetition of this 22 Ogden, Qoheleth, 164. phrase in Leningrad’s textual tradition is an example 23 The End of Wisdom (Winona Lake: Eisenbrauns, of ditography(a repetition of words. 2006), 203; also see Robert Gordis (Koheleth(Te 33 To this list of negative rendering found in the various Man and His World [3rd ed.; New York: Schocken versions, Michael V. Fox’s translation of hebel as “absurd” Books, 1968], 306) and Murphy (Ecclesiastes, 92). could be added (“Te Meaning of Hebel for Qohelet,” 24 See Athalya Brenner, Color Terms in the Old Testa- Journal of Biblical Literature 105 [September 1986]: ment (Journal for the Study of the Old Testament 409–27; and Qohelet and His Contradictions (Journal Supplement Series, 21; Sheffield, England: JSOT, for the Study of the Old Testament Supplement Series 1982), 81–91. 71; eds., David J. A. Clines and Philip R. Davies; Shef- 25 Proverbs, Ecclesiastes, Song of Solomon (3 vols. in 1; field: Almond Press, 1989], 29–51). This rendering is trans. M. G. Easton, in Commentary on the Old Testa- also followed by Enns (Ecclesiastes, 25, 31–32). ment, vol. 6; Grand Rapids: Eerdmans, 1973), 2:363. 34 Ogden, Qoheleth, 21–26; Bartholomew, Ecclesiastes, 26 HALOT, 2:900; see also Thomas Krüger, Qoheleth 105–7. Ogden’s discussion is taken from his earlier (trans. O. C. Dean, Jr.; Hermenia; Minneapolis: article “‘Vanity’ It Certainly Is Not,” Te Bible Transla- Augsburg Fortesss, 2004), 171–72. tor 38 (1987): 301–7. Following the lead of Ogden, I 27 J. L. Crenshaw, Ecclesiastes (Old Testament Library; made a similar argument that has an infuence on this Philadelphia: Westminster, 1987), 162. current article: “Te Message of Ecclesiastes,” Detroit 28 “‘Confessions of a Workaholic’: A Reappraisal of Baptist Seminary Journal 1 (1996): 88–94. However, Qoheleth,” Catholic Biblical Quarterly 38 (1976): 22. there is one aspect of my argument about hebel that I 29 Robert Gordis, Koheleth(The Man and His World would modify. Rather than taking hebel’s core meaning (3rd ed.; New York: Schocken Books, 1968), 306. in Ecclesiastes as “frustratingly enigmatic,” it is prefer- Longman recognizes that ’ishshah could refer to able to take the word as I have argued in this paper. either “woman” or “wife” (Ecclesiastes, 230–31). So 35 For a constructive discussion of the various uses of also Jerry E. Shepherd, “Ecclesiastes,” in vol. 6 of Te hebel in Ecclesiastes being bound together by the Expositor’s Bible Commentary (eds., Tremper Long- nuance of “enigmatic,” see Jason S. DeRouchie, man III and David E. Garland, rev. ed.; Grand Rapids: “Shepherding Wind and One Wise Shepherd: Grasp- Zondervan, 2008), 336–37. ing for Breath in Ecclesiastes,” Southern Baptist 30 See Charles F. Whitley, Koheleth: His Language and Journal of Theology 15 (Fall 2011): 4–16. Another Tought (Berlin: Walter de Gruyter, 1979), 80. intriguing article discussing the many uses of hebel 31 Craig Bartholomew, Ecclesiastes (Baker Commentary in Ecclesiastes is Ardel B. Caneday’s “‘Everything on the Old Testament Wisdom and Psalms; Grand is Vapor’: Grasping for Meaning Under the Sun,” Rapids: Baker, 2009), 304–5. Southern Baptist Journal of Teology 15 (Fall 2011):

69 26–40. Following the lead of Douglas B. Miller (1:14; 2:11, 17, 26; 4:4, 6: 6:9) and rayon ruah (1:17; (“Qohelet’s Symbolic Use of lbh,” Journal of Biblical 4:16). DeRouchie shows that both phrases refer to Literature 117 [Fall 1998]: 437–54), Caneday argues either “shepherding/herding the wind” or “windy/ that “vapor” functions “as a single imagery or symbol disturbing thoughts” (“Shepherding Wind,” 11–12). that embodies a multivalency (layers of meaning) Whether “striving after wind” indicates that it is with various referents that he [Qohelet] teases out impossible for man to comprehend God’s world or throughout his book including insubstantiality, tran- man’s inefective internal struggle to put life together, sitoriness, and foulness” (“Everything is Vapor,” 34). this phrase refers to the enigmatic nature of this life. 36 Whether one sees 37 or 38 appearances of hebel 45 “Qoheleth’s World and Life View As Seen in His depends on how the repetition in v. 9 is handled; see Recurring Phrases,” Westminster Teological Journal above, n. 32. 37 (Fall 1974): 67. 37 Francis Brown, Samuel R. Driver, and Charles A. 46 See Ogden, Qoheleth,” 22–24. Briggs, eds., A Hebrew and English Lexicon of the Old 47 See James Bollhagen, Ecclesiastes, Concordia Com- Testament (Oxford: At the Clarendon Press), 210. mentary (Saint Louis: Concordia Publishing House, 38 See Doug Ingram, Ambiguity in Ecclesiastes (New 2011), 154. York: T. & T. Clark, 2006), 105–7. 48 See Bartholomew, Ecclesiastes, 177. 39 Walter Bauer, Frederick W. Danker, William F. Arndt, 49 Ogden, Qoheleth, 23. and F. Wilbur Gingrich, A Greek-English Lexicon of the 50 See Shank, “Qoheleth’s World and Life View,” 67. Te New Testament and Other Early Christian Literature prepositional phrase “under the sun,” is used twenty- (3rd ed. revised and edited by Frederick W. Danker; nine times in Ecclesiastes. Two other similar phrases Chicago: University of Chicago Press, 2000), 621. appear in Ecclesiastes, “under heaven” and “on earth.” 40 See Fredericks, “Ecclesiastes,” 48. Te frst is used three times (1:13; 2:3; 3:1) and the 41 P. G. W. Glare, ed., Oxford Latin Dictionary (Oxford: later six times (5:2; 7:20; 8:14, 16; 11:2; 12:7). A par- Clarendon Press, 1982), 2010. allel use of “on earth” and “under heaven” is found 42 Fredericks argues for hebel to have a core meaning in 8:14–15. Qohelet describes an event that occurs related to time such as temporary or feeting (“Eccle- “on the earth” in v. 14; but in v. 15, he replaces it with siastes,” 46–54). A similar argument is made by Ethan “under the sun.” Tis same patern is again found in Dor-Shav, “Ecclesiastes, Fleeting and Timeless: Part I,” 8:16–17. Jewish Bible Quarterly 36 (2008): 211–21; and “Eccle- 51 “Qoheleth: Enigmatic Pessimist or Godly Sage?” siastes, Fleeting and Timeless: Part II,” Jewish Bible Grace Teological Journal 7 (1986): 43–44. Quarterly 37 (2009): 17–23; and Russell L. Meek, “Te 52 For a fuller discussion of evidence that supports tak- Meaning of lbh in Qohelet: An Intertextual Sugges- ing hebel as “enigmatic,” see DeRouchie, “Shepherd- tion,” in Te Words of the Wise Are Like Goads: Engaging ing Wind,” 4–25. Qohelet in the 21st Century (eds., Mark J. Boda, Trem- 53 Eccl 9:7–9 refects some cultural and literary similari- per Longman III, and Christian G. Rata; Winona ties with ancient Near Eastern literature (for a listing Lake, IN: Eisenbrauns, 2013), 241–56. of pertinent texts, see Garret, Ecclesiastes, 265–66). 43 Coping with Transience (Shefeld: JSOT Press, 1993), However, the most striking parallel with 9:7–9 is the 23–24. Similarly Michael V. Fox, A Time to Tear Down Epic of Gilgamesh, with the Akkadian version dating & a Time to Build Up (Grand Rapids: Eerdmans, back to the early second millennium b.c. (Ancient Near 1999), 35–36; Bartholomew, Ecclesiastes, 106–7; and Eastern Texts, J. B. Pritchard [ed.], 90, sec. 10.3.6–14): DeRouchie, “Shepherding Wind,” 6. 44 Ogden, Qoheleth, 24. So also, Caneday, “Everything Tou, Gilgamesh, let full be thy belly, is Vapor,” 32. Te esv translates two parallel Hebrew Make thou merry by day and by night. expressions as “striving after wind”: re’uth ruah Of each day make thou a feast of rejoicing,

70 Day and night dance thou and play! 61 For a fuller discussion of the polarized subjects in Let thy garments be sparkling fresh, Ecclesiastes, see Caneday, “Qoholeth,” 39–42. Ty head be washed; bathe thou in water. 62 Whybray, Ecclesiastes, 17; so also Estes, Handbook, 279. Pay heed to the litle one that holds on to thy hand, 63 Words of Delight, 320–21. Let thy spouse delight in thy bosom! 64 See Ingram, Ambiguity, 190–91. For this is the task of [mankind]! 65 William H. U. Anderson, Qoheleth and Its Pessimistic Teology: Hermeneutical Struggles in Wisdom Litera- Te similarities should be noted: feasting, rejoicing, ture (Lewiston, NY: Mellen, 1997), 133. clothes, his head, and spouse. The issue concerns 66 Murphy, Ecclesiastes, lx. whether or not Ecclesiastes is dependent on the Epic 67 Yitrôn is used in 1:3; 2:11, 13 (twice); 3:9; 5:9 (Heb. v. of Gilgamesh. For those who have a commitment to 8), 16 (Heb. v. 15); 7:12; 10:10, 11. the inerrancy of Scripture, a couple of options seem 68 See Ogden, Qoheleth, 27–30. apparent. First, the writer of Ecclesiastes could have 69 David A. Hubbard, Ecclesiastes, Song of Solomon (Dal- drawn from this epic and theologically adapted it. las: Word, 1991), 253. Fredericks maintains, “OT wisdom can certainly bor- 70 “Ecclesiastes,” 977. row and then redeem its neighbours’ wisdom gleaned 71 See Ingram, Ambiguity, 191–93. through common grace” (“Ecclesiastes,” 209). Sec- 72 Longman, Ecclesiastes, 231. ond, because Ecclesiastes has general similarities 73 Ecclesiastes, 34–35. As Longman notes, Crenshaw with other ancient Near Eastern texts, Ecclesiastes takes a similar position, though he difers from Cren- shares similar motifs because of the common cultural shaw in that he derives the book’s normative theology background. For a cautionary note on the issue of from frame narrator in 12:8–14 (Ecclesiastes, 28). Qohelet borrowing from either Mesopotamian or 74 Longman, Ecclesiastes, 224. Egyptian texts, see Karel van der Toorn, “Did Eccle- 75 Qoheleth, 17. A few other advocates of this view siastes Copy Gilgamesh?” Bible Review 16 (2000): include Fredericks (“Ecclesiastes,” 38–39); Whybray 22–30, 50. (“Qoheleth, Preacher of Joy,” Journal for the Study of 54 David J. A. Clines, ed., The Dictionary of Classical the Old Testament 23 [1982]: 87–98); Glenn (“Ecclesi- Hebrew (7 vols. to date; Shefeld: Shefeld Academic astes,” 976–78), and Walter C. Kaiser, Jr. (Ecclesiastes: Press, 1994–), 3:243–44 (hereafer cited as DCH). Total Life [Chicago: Moody Press, 1979], 15–19) 55 See Longman, Ecclesiastes, 231. 76 Qoheleth, 163–67. 56 DCH, 5:435. 77 Ecclesiastes, 81–83. 57 Te carpe diem passages are listed above in n. 4. 78 Bartholomew, Ecclesiastes, 354–58; also see his 58 “Ecclesiastes,” 999; also see Caneday, “Qoheleth,” “Ecclesiastes,” in Teological Interpretation of the Old 54–55. Testament: A Book-by-Book Survey (ed. Kevin J. Van- 59 New International Dictionary of Teology and Exegesis, hoozer; Grand Rapids: Baker, 2008), 181–84. s.v. “Sheol,” by Eugene H. Merrill, 4:6–7. For a discus- 79 Ecclesiastes, 305. sion of the use of Sheol in Eccl 9:7–10, see Philip S. 80 Ecclesiastes, 231. Johnston, Shades of Sheol (Downers Grove, IL: Inter- 81 Ibid., 36. Varsity Press, 2002), 83. 82 Ibid., 37–39. 60 Ogden, Qoheleth, 167. 83 Bartholomew, Ecclesiastes, 307, 310–11.

71 Te SBJT Forum

SBJT: Te book of Hebrews addresses a sufer- Lord Jesus faced it. It is naïve to think otherwise, ing church. What can we learn from Hebrews so let us prepare ourselves for it; and let us learn for us today on facing sufering as Christians? from Hebrews on how to face sufering. Barry Joslin: If we are being honest, suffering Te term itself is found frequently in Hebrews, is not something most of us both in noun and verb forms (e.g., 2:9, 10, 18; 5:8; Barry Joslin is currently Associate treasure, embrace, or go look- 9:26; 10:32; 11:36; and 13:12). Te term conveys Professor of Christian Teology at ing for. Most of us avoid it, and the idea of sufering which arises from an outside Boyce College of Te Southern Baptist Teological Seminary, where he also those of us with children ofen source, and in Hebrews it is the reality both for earned his Ph.D. degree. seek to minimize or eliminate it Christ and his people. For the believer, the goal is altogether in their lives, and at not to avoid sufering, but to sufer well, with his or In addition, he also serves as the all costs. We eschew pain due to her eyes fxed on Jesus who endured far more than Worship Pastor at Ninth and O Baptist Church, Louisville, Kentucky. Dr. a common, self-protecting fear, we can imagine(and did so joyfully. Tis exam- Joslin is the author of Hebrews, Christ, which also leads us to want to ple of joyful endurance of sufering is also seen in and the Law (Paternoster, 2009) and avoid persecution, and which, the lives of believers such as Abraham, Moses, and numerous articles and book reviews which have been published in such sadly, ofen requires our silence in the original readers of Hebrews, but most of all, journal as: Temelios, Southern Baptist concerning the hope within we see it in the suffering of Christ. What, then, Journal of Teology, Library of New us. But this kind of suffering- does Hebrews teach us about sufering? Testament Studies, and Currents in free life is an illusion. Sooner First, Hebrews teaches us that believers suffer. Biblical Research. He is currently writing a commentary on Hebrews or later we will have to face it, Repeatedly, we see the patern of faithful sufer- and has recently completed writing just as our brothers and sisters ing displayed in the life of Abraham (11:8-16) and the Adult Sunday School Exploring the in the book of Hebrews faced Moses (11:24-27). Moses specifcally is singled out Bible quarterly on Hebrews for LifeWay it, just as scores of believers are as forsaking a lifetime of sinful pleasures in Egypt (forthcoming, 2014). facing it now, and just like our in order to have something better. As the son of

72 SBJT 17.4 (2013): 72-83. Pharaoh’s daughter, all of Egypt’s delicacies and is the proof and evidence of that which is unseen sinful delights were his for a lifetime. Yet he chose (11:1-2, 39-40), and that which looks to the prom- to forsake the temporary delights of Egypt’s trea- ised reward (12:22-24). sures in order to gain the eternal reward, “seeing Second, Hebrews reminds us that despite our sufer- him who is unseen” (11:27), and endured signif- ing now what awaits us is our promised reward. What cant suferings as the deliverer of Israel. is this promised, great reward and eternal goal? As the pastor who wrote Hebrews wrote to his What can sustain the child of God when faced with frst-century people, he knew they were badly in incredible suffering? It is the promise and assur- need of perseverance. Tey had grown spiritually ance of his eternal possession and destination(the weak and dull (5:11-14), and some were tempted long-awaited city to come where Jesus is seen, glo- to return to Judaism. Pastorally speaking, their rifed, and eternally enjoyed (13:14; 11:10, 14-16). endurance through sufering is the purpose for the Such is the treasure of every believer, from the faith- five warning passages, and is stated explicitly in ful saints of Hebrews 11 to the faithful followers 10:36. In former days, they had been much stron- of Jesus today. Hebrews 12:22-24 teaches that the ger in their faith. Hebrews 10:32-36 makes this reward for their sufering and endurance is no less plain. Some had been jailed for Christ, and had than the joy-saturated presence of Jesus and all the their possessions confscated. Tey had endured saints. Te author writes, significant suffering for Christ, were publically made a spectacle, yet they did not shrink back You have come to Mount Zion and to the city of from Christ or one another. the living God, the heavenly Jerusalem, and to What was their reaction? We would be tempted innumerable angels in festal gathering, and to to think that they would react with fear, but verse the assembly of the frstborn who are enrolled 34 says that they accepted joyfully the seizure of in heaven, and to God, the judge of all, and to their property. Why? Because despite the loss of the spirits of the righteous made perfect, and to their possessions, they knew that they had a beter Jesus, the mediator of a new covenant, and to the possession and one that endures and remains; it is sprinkled blood that speaks a beter word than both beter and lasting (10:34). Tey disregarded the blood of Abel. one set of (temporary) possessions in favor of the (eternal) possession that cannot be seized. This In a sermon on this text, John Piper opines that is their “great reward” (10:35) and is for all who what fuels such endurance is a “deep satisfaction endure to the end (4:1, 11; 10:36-39). In other in that future glorious hope; it is a heart that joy- words, when our hope is on what is eternal, then fully treasures the promised reward” (“Embrac- the temporary and unavoidable trials of this life ing Suffering;” http://www.youtube.com/ fade in relevance and signifcance. For the writer watch?v=hyuIqf9cIlQ). It is a forward-looking of Hebrews, there is no other way to endure suf- faith towards something infnitely beter than the fering other than to see it in the light of eternity’s temporary losses incurred as a follower of Jesus in reality, which is to have enduring, patient faith that this life. Tis is, by defnition, saving faith! It is the is forward-looking, past the sufering of this age. faith of Abraham, who looked for the city to come; In contrast, such faith was not found in the wil- of Moses, who chose the reward of Christ over the derness generation when they sufered. Instead, passing pleasures of sin despite great personal cost they saw their circumstances without eyes of faith, (11:23-27), “seeing Him who is unseen.” consistently rebelled and received God’s eternal And yet, despite how positive are the examples judgment instead of his eternal joy (3:7-4:11). Tis in Hebrews of frst-century believers who sufered is not so for those who are of saving faith, which well, they are not the primary example presented

73 in Hebrews. For Hebrews, it is Jesus Christ who to the eternal joy and worship of his people! And as best teaches us how to suffer, and not merely to our Great Shepherd, he is leading us to our abiding endure it, but to embrace it. destination (13:20). Tird, Hebrews presents Jesus as the best example How can suffering be endured and embrace? of how to face sufering, embrace it, and endure it joy- What produces courage and the ability to suf- fully. Jesus sufered exquisite suferings. Hebrews fer well, whether part of the original audience of 2 focuses on Christ’s sufering unto death (2:9-18). Hebrews, or a 21st century Sudanese believer, or Tis perfected him (2:10; cf. 5:8-9), the idea being a jailed pastor in Iran, or even a western believer that in order to be salvation’s “pioneer,” he had in a free society? Tough Hebrews focuses on the to endure suffering and temptation blamelessly kind of harsh suffering that is a result of believ- (something he had not done prior to the incarna- ing in Jesus, there are implications for other dif- tion), without which his sacrifce could not atone cult situations as well. For example, what sustains for our sins. He had to be made like us in order to you when you and I suffer because of our sin? suffer death in our place as the once-and-for-all What sustains you in the dark hours when cancer sacrifce. He has born the full weight of tempta- marches through the body of a loved one, or when tion (2:18) so that he might be the wrath-bearing you receive the agonizing phone call at 3 a.m. from sacrifce (propitiation) for sin (v 17). In addition the state police saying that your child was killed by to this, Hebrews 9:26 and 13:12 focus on the suf- a truck driver who fell asleep at the wheel? fering of Christ at the hands of others, in order that Regardless of the cause, kind, or depth of suf- his people would be set apart and made holy as fering, Hebrews is clear when it comes to the a result of his shed blood (note the purpose). In answer for how one endures such trials and sufer- short, Jesus sufered temptation and death so that ing: a forward-looking, faith-flled joy in what is to he might glorify God in the salvation of sinners. come. A heart that joyfully treasures the promised Therefore, since he suffered, we also should reward sustains his faithful ones throughout such expect a measure of sufering in this life since this periods. For the writer of Hebrews, such a joyful, was the patern that Jesus himself established. He forward-looking faith is seen in the examples of endured both the exquisite suferings of incalcula- Abraham, Moses, the frst-century believers, and ble temptation (2:17-18; 4:15) as well as death at the most prominently, in Jesus himself. hands of men, even scorning the shame of the cross (Heb 12:2). But how did Jesus do this? How are we SBJT: On the mission feld, how do we balance to do this? He endured by look- meeting the needs of sufering people and mak- M. David Sills is A. P. and Faye Stone ing past the suferings to the joy ing sure we are meeting their real need in terms Professor of Christian Missions and Cultural Anthropology at Te Southern and glory that awaited him afer of their relationship with God? Baptist Teological Seminary. he faithfully endured. Tat, in David Sills: The discussion over meeting “felt short, is the key to suffering needs” or “real needs” is one worth having, but Dr. Sills previously served as a for the believer, seen so clearly very difficult to have in the absence of one or missionary in Ecuador, as a church planter and general evangelist among in the life of our Savior. Tis is the other. When ministering in the midst of the the Highland Quichua people and as crucial for understanding sufer- immense pain of war’s destruction, grinding pov- Rector and professor at the Ecuadorian ing in Hebrews! Jesus knew that erty, or starving people during a wasting famine Baptist Teological Seminary. His recent books include Te Missionary there was something far greater or drought, sermons prepared in comparative Call: Find Your Place in God’s Plan for the than the horror and sufering of security and comfort ofen seem inadequate. Te World (Moody, 2008) and Reaching and his own execution. He saw past only true balance is to do exactly what Jesus would Teaching: A Call to Great Commission the suffering to the joy of Mt. do in every situation. Finding that balance begins Obedience (Moody, 2010). Zion, the New Jerusalem, and with recognizing that there is not a single approach

74 that will always be the unique solution strategy to In 2005, David Hesselgrave dealt with the bal- every situation. Jesus fed the multitudes, healed ance along with nine other issues in Paradigms in the sick, taught disciples, and preached truth, and Conflict: 10 Key Questions in Christian Missions in every case he ministered to people with precise Today in which he presents both sides of peren- balance. Since Jesus should be our model in all nial issues facing missionaries, assisting readers things, we should strive to do the same. to develop informed opinions. In his chapter on Our efort to respond to the world’s hurts and “Holism and Prioritism,” Hesselgrave presents lostness with a balanced approach requires that four positions on the continuum rather than a we be proactive and not merely reactive. A proac- binary view of social ministry versus Gospel proc- tive strategy understands that philosophy drives lamation regarding ministry among the poor. He methodology; what we believe informs what we presents a “radical” view growing out of Libera- seek to do. Reactive approaches merely respond to tion Teology, which seeks to promote justice and the needs around us which then must constantly shalom on earth. Moving to the right, he presents adapt to the crises of each day. The proper bal- two views growing out of what he calls holism ance begins with understanding the mission of theology. The first of these two is “revisionist” the church, the vision and aim of the specifc mis- that seeks to minister to individuals without dis- sion agency, or the gifs and calling of the believer. tinguishing between physical or spiritual needs. Just as great peace comes from knowing what God Te next is a “restrained” approach that seeks to would have you do, concomitantly, a peace comes minister to physical needs while giving a certain by knowing all that is not your task so that you are priority to evangelism. Te fourth position is the not constantly distracted. “traditional” approach that grows out of a prior- Bob Pierce, founder of Samaritan’s Purse and itism theology, which is to make disciples of all World Vision, used to pray, “Let my heart be bro- nations; other ministries are good but secondary. ken with the things that break the heart of God.” Most recently Greg Gilbert and Kevin DeYoung He had seen the plight of the post-war Korean have addressed the question in a more exegetical orphans and yearned to alleviate the needs of the approach with their 2011 book, What Is the Mission hurting. Many Christians’ hearts beat with the of the Church? Teir book goes back to Scripture to same passion, and mercy ministry seems to be find the church’s mission rather than allowing the their most appropriate action. As the pendulum of contemporary issues of this generation to defne and missions eforts has swung back and forth through direct missions. While sensitive to needs unique in the years between the opposite extremes of mercy our time, and while afrming many of the ways that ministries and Gospel proclamation, missiologists Christians seek to be salt and light in the world are and theologians have sought to fnd the balance. good things to do, they argue that these eforts are John R. W. Stot sought to fnd the balance in ofen not actually the mission of the church. the mid-1970s in Christian Mission in the Mod- Finding the balance between ministering to felt ern World. Tis book began as the Chavasse Lec- needs versus true needs for the Gospel will always tures in World Mission at Wyclife Hall, Oxford be a tension. Considering that a soul will live or die in 1975. Stot sought to defne and defend a bal- for eternity while a physical body is but a vapor, we anced position on the topics of mission, evan- may lean toward exclusive Gospel proclamation. gelism, dialogue, salvation, and conversion. Yet, a Haitian proverb teaches that a hungry stom- Although not as decidedly as many would prefer, ach has no ears. Paul asks in Romans 10:14, “How Stott leaned away from the ecumenical efforts are they to hear without someone preaching?” Te trending toward mercy ministries and sought to Gospel is the power unto salvation, without it no restore a biblical balance. one can be saved, and there are untold millions

75 still untold. Yet, how can they hear when their SBJT: You have been living with an extremely desperate need at the moment is to stay alive, or serious illness. How has this changed your life save their child, or escape physical atacks? When and what have you learned that might help oth- they know that the preacher could give them food, ers facing similar illnesses? but he will only preach to them, they discredit the Ted Cabal: Let me start by giving some back- credibility and integrity of his ministry. ground information to my present situation. I Te balance we need to achieve can be seen dra- was diagnosed in 2001 with multiple myeloma, matically in extreme situations: an Asian tsunami, an incurable bone marrow cancer, at the age of 48. a Haitian earthquake, or a typhoon in the Philip- My mother had also received this diagnosis a year pines. It is harder to see in the daily drain that comes earlier. I already understood the grim implica- from responding to poverty tapping on your car tions when two of the best specialists in Louisville window at every stoplight, beggars tapping on your broke the news to me. Tey explained that I likely door at meal times, or upon hearing noises at night, had at most three years to live. My variant of the peering through your curtains to see a mother with disease was considered aggressive, and I faced the her baby tied on her back going through your gar- likelihood of atendant bone destruction. bage bags on the street to fnd any edible scraps for Just about two years earlier I had moved my wife her family. 26,000 children die daily from starva- and sons from our extended family in Texas to Ken- tion and hunger-related diseases. 6,000 people die tucky. Now our world was turned upside down. I daily from lack of clean drinking water. was plunged into extremely debilitating treatments, During a famine in Sudan, photographer Kevin including autologous stem cell transplant. This Carter snapped a photograph of an emaciated equivalent of a bone marrow transplant utilizes the starving child in Africa with a vulture standing a patient’s pre-harvested stem cells to “rescue” him couple of feet behind him, watching and waiting. from lethal doses of chemotherapy by regrowing his Te photo won him the 1994 Pulitzer Prize in the bone marrow. Years of treatments lef me with the category of Feature Photography, and is said to be common side efects of chronic fatigue and “chemo one of the most powerful images to capture the brain” (the demonstrable loss of brain function). consequences of Africa’s despair. Staring at the One drug caused periodic depression, something picture today, I ask, what is the balance? Seeking it which I’d never experienced. will drain you emotionally, challenge your prayer It has been thirteen years since I received this life, and break your heart to fnd the answer. terminal diagnosis. I still have the disease. My I believe that the tension felt in the midst of doctors keep careful watch for the increasingly a desperate search is an indication of balance. aggressive behavior typical of the disease, but at When we arrive at some pre-calculated formulaic present I am doing remarkably well. I am so very approach that resolves every humbled and grateful that the Lord has preserved Ted Cabal is professor of challenge before it even arises, me. Tough he hasn’t healed me, he hasn’t called philosophy at The Southern Baptist and which dictates whether we me home yet. Trough it all he has taught me so Theological Seminary. will act or not, and if so to what very much which I now want explain. Dr. Cabal has served as the Dean degree, we have lost the bal- First, let me describe some of my most diffi- of Boyce College, and has also ance. Te only way to know the cult experiences of living with multiple myeloma. taught at Southwestern Baptist balance is to get as close to Jesus Immediately I dreaded that I had to break the news Teological Seminary and Dallas Baptist University. He has writen a as you can, and stay there. Only to my wife and sons that I would die sooner rather number of articles on philosophy and there will you hear the still, than later. I will never forget that day, unquestion- apologetics, and is the general editor small voice, “This is the way, ably the most difcult of my life. Even now I can of Te Apologetics Study Bible (2007). walk in it.” barely bring myself to ponder it. Watching my

76 family sufer with the news was far more painful months later, I sensed the Lord telling me I was than frst hearing it. I so needed the Lord to help not exempted from the ongoing struggle of Chris- me provide them as much stability and perspec- tian transformation. Instead of peacefully waiting tive possible. Tough they were extremely brave to die from cancer, I was to live with it in such a and godly in their responses, the first days were way that he could change me. “Living with” rather exquisitely sorrowful. than “dying with” was going to be much tougher! Afer the initial shock, a new reality set in for In fact, my “darkest nights of the soul” have been my wife and me. Spouses who love each other in being brought face to face with myself. People, want to grow old together. But suddenly this hope not goals mater most, and I am pained how ofen I was shattered. Our lives had been intertwined still fail others. I’m a difcult project but the Lord with memories and expectation of God’s good- accomplishes it by walking with me through the ness, but it seemed now we only had the memo- cancer valley. I am grateful for his resurrection ries. We fully trusted our eternal future with the power and infnite mercy operative in the other- Lord, but death and the separation it brings are wise impossible task of remaking me. still our enemies. We had believed we should live Second, let me describe a few things I have each day as if our last, but that didn’t change our learned through my illness which may serve as a being designed for living with future hope. I knew help to others who are also going through sufer- I would soon enjoy the full presence of the Lord, ing in their own lives. Some days the only thing but I despised that I could do nothing for my dear you can do is to take it easy on yourself. Some- wife. Tankfully, the Lord brought me to the place times it is quite the accomplishment to endure the of entrusting him with my wife’s future. And she day. Let endurance do its work on you. God is at and I have frequently discussed how dealing with work even when you can’t. such things without the hope of living forever with Recognize God’s love for you in the people he has Jesus is almost unimaginable. placed in your life to help. I am deeply grateful for Tough less important but still painful, I even- the Southern Seminary community which has been tually realized some personal dreams were now so kind to me through all this. I am so humbled and impossible. I believed I was just entering the most touched by students and churches regularly praying productive period of my life. (Physical and mental for me. And nothing so amazes me as the way my health are such gifts!) Now due to the extreme wife and I have grown closer through our sufering physical and mental fatigue of treatments, some together. Be regularly reminded of God’s love for you planned books became impossible to write. I by appreciating His people in your life. would need time but eventually made peace with Gain perspective by recognizing how many new limitations. His plans are beter than mine. others sufer much more than you. Don’t shrink For so long my focus had been on what the back from learning the stories of sufering people Lord might do through me rather than in me. But both near and far. Doing so will help you become the hardest thing I’ve had to face is allowing the sofer rather than harder, beter rather than biter. Holy Spirit to expose ugly sinfulness deep in my Make it your personal project to alleviate someone soul far worse than any cancer. I needed remold- else’s sufering as much as you can. ing in the character of Christ in my relationships Most of all, if you have been rescued by Jesus with people far more than doing things for him. Christ, focus with all your might on his salvation. At diagnosis I was guarded by incomprehensible And by remembering how he has done so much divine peace. I felt no fear and shared my hope for you even in this life, you can trust that he will in Christ with physicians and nurses. Tankfully keep his word to care for you in the future(even that peace has never deserted me. But several through all eternity.

77 SBJT: What advice can you give to help preach- tion,” “afiction,” “trouble,” “sorrow,” “weakness,” ers preach about sufering? “sick,” “grief,” and “distress” represent at least ten Robert Vogel: Addressing the problem of sufer- diferent words in the original languages related ing is one of the most prominent concerns in pas- to suffering. The descriptive contexts in which toral ministry. Tomas Oden writes, such terms appear regularly feature the practi- cal dimensions of suffering, and the believer’s No profession faces the direct question of the response to it. meaning of suffering more frequently than Due to the prominence of issues of suffering ministry. And no theological dimension of the both in Scripture and in life, the faithful exposi- pastor’s work is more difcult. Teodicy remains tory preacher should expect naturally and regu- among the most perplexing, practically pressing, larly to address these maters in the course of his and difcult of the theological issues of pastoral systematic preaching of the Bible. Such preaching practice. Ultimately, it afects every other dimen- equips believers for the time when the inevitable sion in one’s ministry. trial comes, for those particular occasions when No pastor can avoid these questions. Tey sufering is an immediate congregational concern. come with the territory. Tey arise inevitably Claims of proponents of a health-and-wealth as a result of the confuence of one’s preaching “gospel” notwithstanding, suffering is an inevi- ministry and caring ministries (Pastoral Teology table part of life in a fallen world (Jas 1:2). The [HarperCollins, 1983], 223). following advice is intended to strengthen preach- ing that addresses the reality of pain in a Christ- As Oden notes, sufering frames major concerns honoring way. of both the pastor’s personal or “caring” ministry (e.g., visitation, counseling, intercessory prayer, 1. Preach a balanced theology of suffering. etc.), and also his public ministry, the work of pas- Theological truths live in tension with one toral preaching. another. Tus it is important to keep in mind the Te pervasive presence of sufering, due to both teaching of the whole Bible on suffering when natural and moral evil, is evident in such life situ- preaching upon one aspect of it. While a single ations as illness, grief, poverty and other fnancial sermon (from a particular text) may not address distress, natural catastrophes, broken relationships, all maters of sufering, be careful not to present persecution, abuse in its many forms, violence, war, one part out of the context of the whole. For exam- cruelty, discrimination, oppression, hurtful speech, ple, some sufering is disciplinary (Heb 12:4-11), death–to name but a few causes. but not all is (e.g., John 9:1-3; 2 Cor 12:7-10). Job’s Corresponding to the preva- infamous friends wrongly understood God’s pur- Robert Vogel is the Carl E. Bates lence of sufering in life is its prev- poses in Job’s sufferings, and only compounded Professor of Christian Preaching alence as a theme in Scripture. the misery of his afiction. Before the truth can and Associate Vice President for Before the Fall, God decreed that be rightly applied to specific situations, it must Institutional Advancement at Te Southern Baptist Teological suffering (death) would be the be understood in its biblical, systematic fullness. Seminary. consequence of sin, and the curse Preaching that is so-balanced will prevent both that accompanied the Fall inaugu- preacher and hearers from taking an element of Prior to this role he served as rated suffering in human experi- truth to an extreme of error. Professor of Homiletics for twenty years at Western Seminary, where ence. From Genesis forward, the he also served as an Associate Bible’s storyline speaks to the real- 2. Preach empathetically; don’t minimize Dean and Director of the Doctor ity of suffering. Words translated or trivialize people’s suffering. of Ministry Program. “pain,” “anguish,” “trial,” “tribula- While authoritative biblical truth regarding life

78 issues is always of primary importance, when it becomes practical and personal, a sufering believer comes to the subject of pain, empathy from the may ask, “why me?” Tis can be a dangerous ques- preacher goes a long way in putting the truth tion, if it implies the belief that God is not treating across. “I feel your pain,” carelessly spoken, is a one fairly and if it leads one to doubt the goodness laugh line; but when empathy is genuinely com- of God. Te beter question to pose is, “what now?” municated, the message will be taken more seri- “Why me?” can bog down in a present, painful real- ously than as a mere mater of information. ity, whereas “what now?” seeks to move forward A preacher’s empathy with regard to sufering with a faithful response. “Why me?” feeds doubt; can be developed in a number of ways. First, when “What now?” expresses faith. While the preacher he is exegeting a passage speaking to the subject, may seek to explain the problem of sufering in his careful atention to the mood of the text can help exposition, the application in his message should him identify the pain expressed in it. Te terms feature the “what now?” perspective. used and the situations described, when carefully For example, 1 Peter speaks of sufering injus- considered, can yield an empathy bearing the tice at the hands of wicked oppressors in positions authority of God’s Word. of power. One particular case involved servants In addition, the preacher can develop empathy with unreasonable masters (1 Pet 2:18-20). Rather through his ministry of personal soul care. As he than raising “why me?” questions about unjust listens to people in his congregation speak of their treatment at the hands of such masters, Peter sufering, his pulpit descriptions, illustrations, and directs his readers to submit to them with respect applications related to life’s afictions more efec- and thus to fnd favor with God. tively augment his proclamation of the authorita- tive message of the Word. 4. Direct suffering persons to look to Jesus. Empathy also develops as the preacher experi- Te strength to bear up under sufering is ulti- ences sufering himself. Tis does not mean that mately found in Jesus. Indeed, in the passage he ought to quickly jump to tell his own story, but immediately following the above-cited 1 Peter his experiences may temper the way he thinks and text, Christ in His suffering is presented as an talks about life’s pain. Te preacher whose greatest example for us to follow, “in his steps” (1 Pet 2:21- “trial” involved a hangnail on prom night may have 23). In this context, the suffering involved for a hard time relating to the difculties of real sufer- Jesus was that of the Cross. Peter’s readers would ing experienced by members of his congregation. apply His example as they suffered injustice at the hands of others in the way that he did. More 3. Preach with a purpose to strengthen broadly, however, we will better understand the faith threatened by doubt in times of trial. redemptive (sanctifying) purposes of God in our Considering the problem of sufering, a natural, sufering as we look beyond the circumstances and though somewhat abstract, question is the “why” focus on Jesus, our Redeemer, and the gracious question. Teodicy seeks to resolve, as far as pos- purposes of our God (1 Pet 5:6-11). sible, the tension between the presence of sufer- ing and the infnite love, goodness, and sovereign 5. Be a herald of hope. power of God. Inadequate answers, such as those Pain and suffering can come from many pos- given by Rabbi Kushner, When Bad Tings Happen sible sources (Jas 1:2). Some is the result of to Good People,” may seek to resolve tension, but calamity in a temporal earth that groans under wind up diminishing some atribute(s) of God in the curse. Physical sickness is the result of the sen- the process. tence of death passed upon the human race at the When the broader, more abstract “why” question fall. Moral evil enacted by human agents regu-

79 larly results in sufering aficted on others. While In my experience most people do not know how the sources and kinds of affliction and suffering to do this. Many people keep a healthy distance may vary, all find common ground in the truth between themselves and those going through that God is working out His gracious purposes in intense pain because they are intimidated by the them, and that these trials cannot separate us from gut-wrenching nature of the pain and simply have Him (Rom 8:28-39). no idea what to say. Others get close when they Te preacher should regularly call his congre- should keep their distance and ofer shallow words gation to be people of hope in the long view. Tat and an easy fx that actually frustrates and compli- is, rather than being consumed with the pain of cates the emotions of sufering people. Te church the moment, we must be people who lif our eyes needs men and women who know how to offer above the circumstances, fix our gaze on Jesus, care that helps people turn a corner in a way that and hope for the grace to be revealed at His com- is patient, tender, wise, and centered on Christ. ing. We must call our people to realize that these Tere is much we need to learn in order to be present afictions are but for a time, and that ulti- able to produce such men and women. In his mately God will establish perfect justice where Word, God has given Christian men and women injustice has prevailed for now. In our preaching, many tools to do the slow and complex work of we must remind our people that God is using trials ministry to those with signifcant trials. Let me to produce the maturity of sanctifcation in us, and mention one tool that is available even though the that he grants us wisdom to navigate the troubled church needs to know more than this one thing. waters in the meantime (Jas 1:2-8). In the face of Yet, I have seen God use this tool in the lives of grief and death, we proclaim that sorrow for the many people to bring hope, comfort, and joy in the believer is tempered by the hope of the return of afermath of anguish. Jesus for His own–truth that ofers genuine com- James 1:2 says, “Count it all joy, my brothers, fort in sorrow (1 Tess 4:13-18). when you meet trials of various kinds.” Tis is Te reality of pain and afiction reminds us that one of the most controversial verses in the Bible. our best life is not now. But faith- We are commanded to be joyful in the midst of Heath Lambert is Assistant ful expository preaching provides various trials. Te reason that is so controversial Professor of Biblical Counseling at true hope in this life, and for the is because of all the varieties of overwhelming Te Southern Baptist Teological life to come. distress that can ft under the category of various Seminary, where he earned his Ph.D. degree, and Boyce College where trials. Women married to abusive men, children he serves as the Associate Dean of SBJT: How do you counsel with life-altering birth defects, quadriplegics, Applied Studies. someone who faces incredible rape victims, parents with children who have sufering in their lives? terminal cancer, folks struggling to overcome Dr. Lambert also serves as the Executive Director of the National Heath Lambert: Tis is a good addictions to pornography, and people fling for Association of Nouthetic Counselors question. In fact, it’s the ques- bankruptcy are all facing trials of various kinds. (NANC) and he has previously tion. Some of the most dif- Te Bible’s call in such situations is to count it all served as a pastor in Kentucky and North Carolina. He is the author of ficult counseling a person can joy. Tat’s controversial. Te Biblical Counseling Movement afer do is the kind involving a per- In fact it is so controversial that we need to be Adams (Crossway, 2011), the editor son who is facing, or has faced, very careful how we use it. It probably isn’t the (with Stuart Scot) of Counseling the overwhelming sorrow. How frst verse we will reference when ministering to Hard Cases: True Stories Illustrating the Sufciency of God’s Resources in do you offer genuine care that people in pain. We will also want to avoid a cava- Scripture (B&H Academic, 2012), and helps people turn a corner in a lier atitude in referencing it. But we will use it. It Finally Free: Fighting for Purity with way that is patient, tender, and is in the Bible, and God includes it as a crucial tool the Power of Grace (Zondervan, 2013). centered on Christ? to help his people. In fact, the really encouraging

80 thing about James 1:2 is that it makes it clear that to those in pain by seeing God’s ability to turn joy is possible in trials. Tere is hope in knowing even the worst act of wickedness for good. that no mater the degree of difculty we face, we can also experience joy in distress. SBJT: How can a pastor prepare his people for Te problem in counseling is that ofen people sufering? want to know right now how God can bring such David Schrock: When Peter wrote to the elect joy out of their pain. As people who are fnite, fal- exiles scatered across Asia Minor, he told them lible, and frail we counselors will usually not know not to be surprised by their “fery trial ... as though the particular answer to this question. But not something strange were happening to [them]” (1 knowing the details, however, of how God will use Pet 4:12). Tragically, in a fallen world, sufering the details of their sorrow to produce specifc joy, is to be expected. And for Christians, whose alle- does not mean that we have nothing to say. giance to Christ ofen increases sufering, Christ’s In fact, any Christian is equipped to point, even fock is called to sufer well by receiving sufering the most miserable suferer, to joy by knowing who as a gif and a gateway for amplifying the gospel Jesus is and what he is done. Tink about it: the (Phil 1:29; Col 1:24). cross is the most extreme case of sufering that has As a pastor, I think about sufering a lot. What ever existed, or that can be conceived. Jesus was a pastor doesn’t? We minister to saints who weep sinless sacrifce and the infnite God. He existed over unexpected funerals and all kinds of abuse. in eternal glory as an exalted member of the Trin- At the same time, we look out on our congrega- ity. He traded this splendor for a manger, a home- tions each Sunday and pray that the sermon’s mes- less existence, mockery, and ultimately, a cross. sage will equip them to enter a world flled with You can think of no higher example of sufering. dangers, toils, and snares. As intense as the pain was, however, this ter- As D. A. Carson wisely observed, “All we have rible act of moral evil will redound to endless glory to do is live long enough, and we will sufer” (How and praise for this Christ, and endless ages of heav- Long O Lord?, 16). Because of its ubiquity, pas- enly glory for us. Ironically, the worst act of wick- tors must be prepared to address sufering(ret- edness(in the sovereign plan of God(becomes rospectively and prospectively. In what follows, I the most exalted act of good. In this terrible event will suggest fve ways pastors can help their people countless Christians see the source of their end- prepare to sufer well. less delight. First, pastors must highlight the theme of sufer- This means that God is able to take the most ing in the Bible. Outside Eden horrifc example of sufering and turn it into the depravity, disease, and death David Schrock is the senior pastor of Calvary Baptist Church in Seymour, most exalted source of joy. If God can do that, are normal. So, pastors must Indiana. He earned his Ph.D. from then suferers can fnd hope. Tis reality means routinely address the origin of Te Southern Baptist Teological we have a word for every victim of childhood sex- suffering, God’s solution, and Seminary. ual abuse, every person defrauded in a financial the means of grace available Dr. Schrock is also the book review con-scheme, every widow standing in the funeral. to pilgrim saints (for an excel- editor for the Journal of Biblical We can look to them, point them to the cross, and lent treatment of suffering, see Manhood and Womanhood, as well as let them see the example that God knows how to Christopher Morgan and Rob- CBMW’s book review channel. He bring joy out of their pain. ert Peterson, eds., Sufering and has writen for Te Gospel Coalition, Credo Magazine, PureHome To suferers in their grief, there are many things the Goodness of God [Crossway, Ministries, and has contributed a we can say and do. When we are at a loss for words, 2008]). Pastors must help their chapter to Whomever He Wills: A however, one reliable reality that will always be people see that just as the head Surprising Display of God’s Mercy (Founders, 2012). worth discussing is the powerful hope we can ofer suffered so the body must as

81 well. For Christ and his church suffering is the Fourth, pastors must inform their people about necessary prerequisite for glory (Rom 8:18; 2 Cor church history. Te church victorious stands in heaven 4:17; 2 Tim 2:10; 1 Pet 5:10). awaiting Christ’s return. Te church on earth sufers Suffering is not a sideline issue in the Bible. and bleeds. In our Western context, Christians need Scripture gives us barren women and blind sons, to hear the stories of faithful saints. Names like Rid- deadly storms and international wars. In addition ley, Latimer, Elliot, and Saint should be as familiar as to stories of sufering, the Scriptures, especially Washington, Jeferson, and Lincoln. the Psalms, give us language to express our pain. A familiarity with church history reminds us At its center is Christ’s agonizing death. To preach that sufering is part of God’s plan for his church. the Bible faithfully is to regularly address human Wise pastors will illustrate Acts 14:22 and the book sufering with the good news that death is swal- of 1 Peter with stories of John Bunyan’s “voluntary” lowed up by Jesus’ life. imprisonment, Horatio Spaford’s “It is Well,” and Second, pastors must give their people a theology Richard Wurmbrand’s injured feet. Access to these as big as God himself. In other words, for people to stories has never been easier, and the need for such suffer well, they must stand on sound doctrine. courageous heroes has never been greater. North In particular, pastors must gird their people with America’s relative security has fostered an unrealis- a theology that strengthens faith in God’s sov- tic view of sufering. Robert Yarbrough captures this ereignty and hope in Christ’s victorious return. point well when he writes about the laxity of twenty- While the particulars of suffering are a human frst century, North American faith. He observes: mystery, it is vital to reassure believers that their “Healthy, well-fed, and gainfully-employed” West- plight has purpose. God is the author of the story, erners have “lived relatively untouched by acute he “botles” every tear (Ps 56:8), and he promises personal consciousness of many kinds and dimen- that the eternal weight of glory will recover every sions of suffering. Starvation, imprisonment for loss and heal every hurt (2 Cor 4:17). Christian faith, and being ‘tortured for Christ’ ... Third, pastors must tie all suffering to Christ’s have sounded distant, exotic, and vaguely unneces- death and resurrection. To every form of sufering, sary” (see “Christ and the Crocodiles” in Morgan the cross is the answer. On the cross, Jesus bore and Peterson, eds., Suffering and the Goodness of God’s wrath for our sins and he identified with God, 27). So what we desperately need to be famil- humanities deepest pain(death. In this act of iar with are saints who have sufered well, so that we love, God dealt with the ultimate source of suf- might learn from them. fering and its deadly efect. For Christians, then, Fifh, pastors must call atention to the persecuted personal sufering is not God’s testimony against church. In obedience to God’s word (Heb 13:3), us, as it was perceived to be under the old cov- pastors must lead the charge in praying for and enant. Rather, in Christ, suffering indicates our supplying aid for persecuted Christians. Yet, the fellowship with our Lord (Phil 3:9-10) and God’s ministry of the persecuted church is not a one- fatherly love (Heb 12:3-11). Pastors must remind way street. We must also champion the persecuted their people of this regularly. On a related side- church because we need to see what it means to note: If I were to add another priority for pastors, it treasure Christ above life itself. would be helping Christians understand passages While Western Christians often look to the like Proverbs 10:22 (“Te blessing of the LORD converted celebrity for inspiration, Scripture has a makes rich, and he adds no sorrow to it”) in their diferent witness in mind. According to Colossians covenantal context. Too much prosperity teaching 1:24, the man God uses to display his gospel is one and believing results from a failure to see the shif who sufers deeply. As John Piper comments, “God in sufering between the old and new covenants. intends for the afictions of Christ to be presented to

82 the world through the afictions of his people” (Desir- cuted church: Te persecuted church needs our ing God [Multnomah, 1996], 225). aid, but we also need theirs. In other words, Christians who love their In the end, a good theology of suffering enemies and pray for their persecutors bear wit- strengthens our faith, but it doesn’t eliminate the ness to the gospel. Such sufering might include pain. In moments of afiction, we need a strong Christian celebrities ridiculed by secular report- vision of God, but even more we need God him- ers. But by comparison, Christians who have self, the father mercies and all comfort (2 Cor shed blood for their faith are the ones who need 1:3). In time this fallen world will afict all of us. to teach us how to sufer. Western pastors must Terefore, let us, as Christ’s under-shepherds, be keep both lanes of ministry open with the perse- passionate in preparing our people to sufer well.

83 Book Reviews

40 Questions about Christians and Biblical Law. of Te Law and Its Fulfllment: A Pauline Teology By Thomas R. Schreiner. Edited by Benjamin of Law, an advanced commentary on Romans, an L. Merkle. Grand Rapids: Kregel, 2010, 256 pp., intermediate-level commentary on Galatians, a $17.99 paper. Pauline theology, a New Testament theology, and most recently, an impressive whole-Bible biblical Most serious students of the Bible would jump at theology. Schreiner’s discussions of the believer’s the chance to spend a day or two in personal conver- relationship to the law are by no means the mus- sation with a distinguished Bible scholar peppering ings of a novice. Tese conversations are the prod- him with questions about the most important theo- uct of careful refection spanning over a quarter of logical issues. Sadly, few ever have anything close to a century by a respected specialist. such an opportunity, that is, until now. Merkle’s 40 Second, even if a student had access to a scholar Questions series allows students to eavesdrop on a one-on-one for hours to discuss important theo- conversation in which an imaginary student poses logical issues, most students, without first con- question afer question to a top scholar on some of ducting extensive research in the field, would the topics that mater most. squander some of their rare opportunity. They The series offers particular advantages to the would likely spend a good bit of their time ask- reader that the average student interrogator would ing the wrong questions, questions that address probably lack. First, though the student might peripheral issues of varying importance but do not gain access to a respected scholar, he might pose actually get to the heart of the mater. Te student questions that were outside of the scholar’s true knows what questions he would like to ask. The area of expertise. Schreiner, on the other hand, scholar knows what questions he should be asking. is uniquely qualifed to address questions related Recognizing this, the 40 Question series permited to the Christian and biblical law. He is the author the scholar to furnish the questions to the student

84 SBJT 17.3 (2013): 84-96. and then provide helpful answers. This ensures repeated as moral norms in the New Testament. that the reader gains the maximum beneft from Question 15 treats the “third use” of the law the theological dialogue. in which the law provides moral guidance and Schreiner divided his questions into fve major instruction to believers. Calvin and the Westmin- parts: the law in the Old Testament; the law in ster Confession affirm this third use, but Luther Paul; the law in the Gospels and Acts; the law in frmly rejected it. Although he admited that one the General Epistles; and the law and contempo- should not overestimate the difference between rary issues. Not surprisingly, he devoted just over Calvin and Luther, Schreiner concludes that half of the questions to issues related to the law “Luther is closer to the truth on this mater than in Paul. He subdivided the treatment of the law Calvin, for he sees more clearly that the Old Tes- in Paul into three sets of questions relating to a) tament law is not normative for believers, and that the New Perspective, b) the role of the law in the believers are no longer under the Mosaic cov- Christian life, and c) justifcation. enant” (99). Nevertheless, Schreiner afrms that In the space allowed here, one cannot summarize the Old Testament ofers instruction for believers or interact with each of Schreiner’s forty questions today and fulflls a vital role in Christian ethics. and responses. However, several sections treat mat- On Question 16, “What is the ‘Law of Christ,’” ters so signifcant for one’s view of “the Christian and Schreiner argues persuasively that the law of Biblical Law” that they deserve special mention. Christ is the principle of Christ-like love. Such Question 12 relates to the purpose of the law. love constitutes the primary moral norm of the Schreiner argues that the law was given to pro- believer. Te response to Question 17, “Is the Law voke transgression and expose human sinfulness Fulfilled Through Love?” shows that this love so that sinners would despair of any hope of earn- serves as a broad moral principle from which more ing God’s favor through personal obedience. Te specifc norms issue. Adultery, murder, thef, and law demonstrates “that salvation is available only covetousness are contrary to the law of love. Tus through faith in Christ” (83). Christ-like sacrifcial love prevents freedom from Question 14 queries whether Paul distin- the law from degenerating into libertinism. guished between the moral, ceremonial, and civil Finally, Question 40, “What Role Does the law. Schreiner begins by citing the Westminster Law Have In Preaching,” seeks to understand how Confession of Faith’s discussion on the mater. Te pastors should handle the law in proclamation. confession claims that ceremonial laws and judi- Te author urges pastors to consider carefully the cial laws are abrogated under the New Testament, placement of any text in the movement of redemp- but that “the moral law doth forever bind all, as tive history. Pastors cannot simply draw a com- well justifed persons as others, to the obedience mandment from the Old Testament and preach it thereof.” Schreiner counters that although the dis- as binding on believers now without justifcation tinction is partially true, “it does not sufciently from the whole canon of scripture. Furthermore, capture Paul’s stance toward the law” (89-90). He pastors should avoid preaching moral lessons that adds, “To say that the ‘moral’ elements of the law turn the gospel in “a self-help program so that radi- continue to be authoritative blunts the truth that cal forgiveness of sins is replaced by ethics, as if the entire Mosaic covenant is no longer in force our goodness qualifes us to obtain eternal life.” for believers” (90). Te law still has an important Pastors avoid this by recognizing that the moral message for the church today because it fulflls a norms of the law have a convicting function that revelatory and pedagogical function. The moral drives sinners to Christ. Finally, elements of the norms of the law express the character of God and law that are utilized in moral exhortations in the still express God’s will for believers since they are New Testament should be used to call believers

85 to personal obedience as well. Schreiner notes, theoretical and practical guidance for how to read “Certainly the apostle Paul, whose leters are flled them well as disciples of Christ. Jonathan Pen- with moral exhortations, believed that such exhor- nington identifies among evangelicals a neglect tations are helpful in one’s spiritual life and can of the Gospels within local church life in favor of drive believers to trust in the power of the Spirit the Pauline epistles and propositional doctrine, and to live in a way that is pleasing to God” (229). a neglect he aims to counteract by “ignit[ing] a The relationship of the believer to biblical law fame of interest in studying and preaching from is one of the most complex issues of biblical theol- the Gospels and reading them well as Holy scrip- ogy. Nearly three centuries ago, Jonathan Edwards ture” (38). Seeking to instruct his readers in how noted that no topic received such careful study and to read the Gospels wisely, Pennington divides the generated such sharp disagreement among faith- book into three parts, organized around the meta- ful divines as the “precise agreement and differ- phor of a wise builder drawn from Jesus’ parable ence between the two dispensations of Moses and in Mathew 7:24-27. Te wise reader frst prepares Christ.” His observation is as true now as then. a good foundation, addressing presuppositional Schreiner has carefully navigated this com- issues such as genre, proper hermeneutics, and the plex issue, avoiding both the Scylla of legalism relationship between history and theology. The and the Charybdis of antinomianism. Schreiner’s wise reader then builds the house through wise years of study have taken him from a traditional reading, for which Pennington supplies an eight- Reformed view of the law to what one might clas- step narrative model to assist the reader in analyz- sify as a modifed-Lutheran view. Te book reveals ing and interpreting the Gospels. Finally, the wise his mature refections and most recent opinions on reader lives in the four-roomed Gospel house by the topic, sometimes qualifying or even correct- proclaiming and applying their message. ing views expressed in earlier works. Schreiner’s Among the contributions the book makes is a work is marked by the scholarly acumen, brevity helpful discussion of the Gospels’ genre, including and clarity, and pastoral concern that one seeks a well-crafed defnition which provides the reader in a work of this nature. This is likely the single with proper genre expectations. In particular, the best introduction to this difcult issue for church defnition highlights the “aretological” or virtue- members, students, and pastors. forming purpose of the Gospels as instruments of transforming disciples as they emulate Christ (Charles L. Quarles (35). Pennington also gives a cogent overview of Southeastern Baptist Teological Seminary the debate within biblical studies concerning the Professor of New Testament and Biblical relationship between history and theology. He Teology comes to a balanced conclusion, on the one hand upholding the importance of historical studies for their apologetic value and their ability to provide Reading the Gospels Wisely: A Narrative and Teo- a “thick” understanding of the historical context logical Introduction. By Jonathan T. Pennington. of scripture’s composition. On the other hand, Grand Rapids, MI: Baker Academic, 2012, 268 he recognizes the full legitimacy of a theological pp., $24.99 paper. reading of the Bible which presupposes its status as credible historical testimony, apart from any Intended as a companion to more traditional historical-critical tests of verifability. In balancing introductory texts on the Gospels, Reading the these two concerns, Pennington recognizes both Gospels Wisely focuses on the nature and neces- the necessity of eforts to harmonize the Gospels sity of the Gospels within scripture and provides along with embracing the diversity and individual

86 integrity of each canonical Gospel. these two aspects of authorial intent. Penning- In discussing the four Gospels’ status as “testi- ton distinguishes them when he says, “not to say mony,” Pennington astutely identifes the epistemic that we can recover the psychological intentions root of the debate over the relationship between his- an author may have had, but we can describe what tory and theology. Te question is not fundamentally an author did say by using certain words in a cer- a choice between doing history or theology, but a tain way” (126). But at other times Pennington question of what is “the true nature of (historical and seems to equate “authorial intent” with the author’s other) knowledge and how we apprehend it” (101). unexpressed intentions. Perhaps a helpful way to Following Richard Bauckham, Pennington argues maintain this necessary distinction would be to that knowledge is received “through evaluating and diferentiate between “author-intended meaning” trusting testimony” (101). Understanding the Gos- and “author-encoded meaning.” Another aspect pels as testimony therefore provides a category which of Pennington’s use of authorial intent that invites maintains for the Gospels a dual identity as both his- debate is his assigning of biblical theology, fgural tory and theology, a genre which is “simultaneously (typological) readings, and intertextuality solely to making theological and historical claims” (104). the category “in front of” the text, beyond human Since the Gospels are making theological claims, the authorial intent. But an argument can be made that wise reader must approach them with an atitudinal at least some aspects of these three are properly in posture in keeping with those claims. Pennington the realm of human authorial intent. rightly contends for the high importance of a read- Like his use of “authorial intent,” Pennington’s er’s posture, even while promoting a “beautiful bal- use of “textual meaning” could use further clarifca- ance” between the reader’s exegetical skill and heart tion. On the one hand, he recognizes that making atitude (141). But within this balance, Pennington a distinction between textual meaning and signif- claims that “the priority is posture” (138). One ques- cance (or application) is “helpful conceptually and tion is whether this claim of priority best represents heuristically” (216). On the other hand, he rejects Paul’s atitude in Philippians 1:14-18, where he seems this distinction as “more convenient than accurate” to give some measure of priority to the accurate proc- (130, n. 21) and as “a late modern reaction to the lamation of the gospel over the proper motivations crumbling edifice of the Enlightenment” (132). for proclaiming it. Nonetheless, Pennington’s larger One of the reasons Pennington rejects this distinc- point is a crucial one(the wise reader is not a mere tion are the insights of speech-act theory which technician who lords it over the text but a humble posit that a text’s propositional meaning (locution) believer who sits under the text. cannot be separated from the text’s “call for action, When discussing proper interpretive presuppo- response, change of view, and commitment (illocu- sitions for reading the Gospels wisely, Pennington tion)”(in other words, textual meaning cannot argues that the reader must consider three avenues: be separated from signifcance (132). But speech- the history behind the text, what is writen in the act theory also distinguishes between illocution text, and aspects of the reader’s response in front of and perlocution. If illocution is understood as the the text, including both the history of interpreta- “author-intended signifcance” and perlocution is tion and facets of meaning which go beyond human understood as the “reader-responded signifcance,” authorial intent. An area for further clarification then locution and illocution can be rightly held is Pennington’s use of “authorial intent.” He uses together as expressions of the author’s intent even the phrase to refer to both what was in the mind while making a necessary distinction between of the author at the time of composition and what illocution and perlocution. Following this line of the author actually explicitly stated in the text, reasoning, a distinction between author-intended without always making a clear distinction between meaning/significance and reader-responded sig-

87 nificance is still a legitimate one to make. Pen- Psalms as Torah: Reading Biblical Song Ethically. nington also seems to correlate the making of a By Gordon J. Wenham. Grand Rapids: Baker Aca- meaning/signifcance distinction with a reduction- demic, 2012, xvi + 233pp., $22.99. istic approach to interpreting the text (132, 136). In any case, one can agree wholeheartedly with Gordon J. Wenham, tutor in Old Testament at Pennington in rejecting “thin” readings of the text Trinity College, Bristol, and professor emeritus of without also rejecting the meaning/significance Old Testament at the University of Gloucestershire, distinction as a legitimate and useful concept. has writen numerous works on the Pentateuch, as In seeking to re-establish the importance of well as a related work on the ethical reading of nar- the Gospels, Pennington also is careful to uphold rative. The book currently under review, Psalms the “abiding canonical value of the epistles” (42) as Torah: Reading Biblical Song Ethically, is the and commitment to “propositional doctrine,” first of two monographs he has produced on the (44) since both narrative and propositions are Psalter. His most recent work is entitled Te Psal- valid and necessary “maps or discourses of truth” ter Reclaimed: Praying and Praising with the Psalms (45). At the same time, Pennington also argues (Crossway, 2013). According to Wenham, Psalms that Gospel narratives are a “more comprehensive as Torah is a “sequel to the earlier volume,” Story as and paradigmatic type of map,” which communi- Torah: Reading Old Testament Narrative Ethically cate truth “most comprehensively and transforma- (Baker Academic, 2000). He states that, like the tively” and “most powerful[ly]” (46). According earlier work, Psalms as Torah has arisen because the to Pennington, “story, even more than proposi- “failure to recognize the infuence of the Psalms on tions, communicates the most foundational kind the ethics of both Jews and Christians” is another of truth: worldview” (48). But even while agreeing area neglected by scholars (xi). with Pennington concerning the unique power In chapter one, Wenham examines the use of the of stories and the importance of the Gospels, one Psalms in the worship of the church and the syna- may also wonder whether he overstates his case. gogue throughout the centuries. Specifcally, Wen- Pennington is right to recognize the virtues of ham examines what the “canonical texts say about the Gospels and some of the limitations of the the use of the Psalms in Old Testament times” as Epistles, but the full picture should also recognize well as “the use of the Psalms in subsequent eras” the virtues of the Epistles and the limitations of (11). He first suggests that the Psalms were sung the Gospels. So when Pennington argues that the during the offering of sacrifices and battle. Sec- Gospels on their own “provide a well-rounded pic- ondly, in the second temple and synagogue there ture of the Christian faith” (248), even though in were also specifed Psalms that were sung daily, on their narrative seting the Spirit was not yet poured the Sabbath, and during festivals. Finally, he argues out, New Testament church life had yet to begin, that in the early church the Psalter was used for pub- and the mission to the Gentiles was still future, lic and private prayer as well as for worship. Pennington seems to claim too much. But even if In his second chapter, Wenham considers the at times he seems to overstate his case or require various views of the modern era on the origin of further clarification, Pennington has presented each specifc Psalm, as well as the collection of the an eloquent and persuasive case for the Gospels Psalms into the Psalter. However, he makes it clear to reclaim a central place in the life of the church. that it is not his intention to “enter into the main debates but simply to highlight some of the impli- (John Wind cations of diferent approaches for the interpreta- Ph.D. candidate tion of the ethics of the Psalms” (27). Wenham Te Southern Baptist Teological Seminary mentions three main views: (1) the Talmud’s view,

88 in which no Psalms were written after David’s prayer afects a worshipper’s ethics. He argues that death, and all Psalms were writen by David or the what makes the claim of prayer on the ethics of ten elders; (2) the Reformers’ view, which accepts the worshiper unique from other ethical discourse the reliability of the titles, and in which the Psalter is not simply memorization, for other texts were was created after the time of David, possibly by likely memorized. Rather, it is their use in worship Ezra; (3) the modern view, which questions tradi- as hymns and prayers, since by praying the Psalms tional authorship and the reliability of the titles, one is actively committing oneself to its values and which has established a wide scholarly con- and standards (57–58, 75–77). In other words, the sensus that the bulk of the Psalms were composed Psalms actively commit the worshiper to this ethic afer the exile and edited in the Maccabean period by encouraging him to embrace the standards of for use in Israel’s worship (28–32). Moreover, he life set forth in the Psalms and by obligating the discusses canonical criticism, defning it as that worshiper to describe the actions he will embrace which “focuses on the editing process of the Psal- and avoid (65). Thus, when one prays, it is like ter and the interpretation of the fnal form of the making a vow or an oath (65). He defends this by text” (32). The point Wenham makes is that the applying reader-response criticism and speech act main distinction between canonical criticism and theories to numerous texts. Wenham concludes by modern form criticism is that the former atempts stating that his objective for this chapter is simply to interpret the Psalter as a unifed book, whereas “to draw out some of the similarities between tak- the latter insists that each Psalm must be inter- ing an oath, making a vow, confessing faith, and preted as a self-contained unit, since Psalms is not praying the Psalms” (75–76). a unifed book. In chapter five, Wenham examines the con- In chapter three, Wenham seeks to refne the cept of the law in the Psalms, with the intention canonical critics’ approach by arguing that the to “look at what the Psalms have to say about Psalms “were intended to be memorized, with a the law and, in particular, their attitude toward view to being publicly recited for the purpose of the law as an idea and as an institution” (78). He inculcating the nation’s values” (46). He defends argues that the law holds a primary place in the his thesis by interacting with and building upon Psalter, that the concept of law is the totality of the work of David Carr and Paul Griffiths, who God’s revelation, and that the psalmists were not called for a “reexamination of the way sacred texts “legalists.” He seeks to accomplish this by exam- were viewed and used in antiquity, before the ining the importance of the law in the Psalter as a advent of printing” (41). He acknowledges that whole and then examining the psalmists’ atitude the literacy rate in the ancient world is one major toward the law in two Psalms in which the law is difficulty in applying this thesis to the general the focus, Psalm 119 and 19. Wenham’s fnal con- populace. However, he aptly responds to this ques- clusion concerning the concept of the law in the tion by drawing atention to the importance of oral Psalter, therefore, is that it is the whole of God’s learning in the ancient world (46–49). Further, revelation and the atitude of the psalmist toward he points to three features of the Psalms that aid the law is an acknowledgement of the psalmist’s in memorization: poetic form, musical accompa- love for God’s law in conjunction with his recogni- niment, and thematic macrostructures (49–52). tion of his inability to fulfll it (95). Wenham concludes by stating that the impact of In the sixth chapter of the book, Wenham seeks memorization is that one “becomes textualized; to qualify his assertion made in the previous chap- that is, he embodies the work that he has commit- ter that the law is the whole of God’s revelation. He ted to memory” (53). supports this with two arguments: (1) Te ethic In the fourth chapter, Wenham considers how taught by the Psalter is dependent upon the revela-

89 tion at Sinai and the Mosaic sermons about the law ing as prayers but expressions of the psalmists’ in Deuteronomy (he maintains that the giving of conviction that since God is sovereign and just, the law is omited because Zion is the new Sinai he cares about the injustice sufered by the poor in Psalms and the event was presupposed); and and downtrodden. Wenham then examines three (2) the psalmists use the Pentateuchal narratives of the harshest imprecatory Psalms (Pss. 35, 69, for ethical instruction by afrming the ultimate 109), and he offers three points of justification: destruction of the wicked and the fnal vindication Te psalmist is (1) praying out of a concern for the of the just (97-110). vindication of the power and character of God; (2) In chapter seven, Wenham argues that the he asks only that God judge in accordance with the Psalms are heavily dependent upon the Pentateuch talionic principle; and (3) he leaves all vindication and that they teach two lessons. Te frst lesson is to God (170–71). the national tendency to sin and the disasters that In the tenth chapter, Wenham considers the ensue. Two Psalms with which he interacts to sup- infuence of the Psalms on ethical teachings found port this are Psalm 14 and 53, arguing that they within the New Testament. He seeks to demon- are “a theological reflection on the three stories strate the influence of the Psalter in shaping the of universal judgment in the book of Genesis: the ethical framework of the New Testament writers by food, the tower of Babel, and Sodom and Gomor- providing an examination of select passages from rah” (121). Te second lesson is the long-sufering Romans, Hebrews, and Revelation. For instance, in mercy of God. Wenham cites a thematic shift Romans he shows that Paul develops at least three between books three and four, from a theme of ethical issues from the Psalter: (1) his teaching despair to an assurance of God’s reign and stead- on the universal reign of sin in Romans 1–3 (Pss. fast love despite their sin. Terefore, he examines 71; 98; 14/53, 62); (2) his teaching on sufering in various Psalms from the Pentateuch and demon- Romans 8 (Pss. 118:6; 44:22); and (3) his teaching strates how they either echo narratives concerning on the issue of retaliation in Romans 12 from Ps. rebellion against God and the ensuing judgment 94:1 (189–94). Wenham concludes the chapter by or speak of God’s hesed (120–137). stating that while this study is not exhaustive, it is In the eighth chapter, Wenham claims that the sufcient to support his thesis (202). psalmists compare the wicked to the righteous in Wenham’s book Psalms as Torah is a helpful order to discourage the imitation of the vices of addition to the study of the Psalter, and it adds to the wicked and encourage the replication of the the discussion in a unique and insightful manner. virtues of the righteous. He maintains this based Specifically, Wenham offers the reader a compel- on how the descriptions, conduct, and outcome ling, well-developed, and well-researched argument of these two groups incline the worshippers to that the Psalms were a signifcant means by which embrace the virtues of the righteous and reject ethical instruction was given in Judaism as well as the vices of the wicked. the early church. Moreover, it is a helpful example In chapter nine, Wenham addresses the topic of how the New Testament authors integrated the of laments or imprecatory Psalms, the most com- Psalms into their writings, thus opening new ave- mon type of Psalm, which is regularly found on nues for the study of the Psalter from both an Old the lips of the righteous. Te reason he addresses Testament and New Testament perspective. this topic is because this type of Psalm receives While there are many other areas of Wenham’s very harsh criticism from modern readers because work that are worthy of commendation, I have of the “savage” way it prays for the destruction two minor critiques. The first critique concerns of the psalmists’ enemies (167). Wenham argues his statement made in the second chapter, “It prob- that these Psalms are not merely curses parad- ably is not of great moment whether one adopts

90 a form-critical or a canonical approach, for both Reading the Christian Spiritual Classics: A Guide agree that throughout their usage the Psalms have for Evangelicals. Ed. by Jamin Goggin and Kyle been a vehicle of prayer both public and private” Strobel. Downers Grove, IL: InterVarsity Press, (40). Tis statement seems rather surprising, since 2013, 332 pp., $24.00. in the next chapter Wenham appeals to recent work in canonical readings as a point of support Evangelicals seem more interested than ever for his thesis. Tese two methods of interpreting in reading spiritual classics, those long-standing the Psalter approach it in vastly diferent ways. Christian writings that have enjoyed broad and Te second critique concerns Wenham’s claim enduring appeal, yet evangelical readers seem to that singing the Psalms is the most powerful be of two minds with regard to the classics. Some instructor, because unlike listening to stories, readers are concerned with afording non-biblical commands, or wisdom sayings which is passive, works too high a place in the Christian life, while singing the Psalms is active, involving the whole other readers seem never to have met a “classic” person and necessitating commitment to what is they didn’t like (10). Te contributors to this vol- being said or sung if it is to be done honestly (55). ume hope to help both groups by “developing a While Wenham’s stress on the active nature of robust hermeneutic grounded in markedly evan- singing the Psalms is helpful and a much needed gelical spiritual and theological commitments” emphasis, the question that must be asked is, does (11). Te book is divided into four parts that seek this preclude active learning from other genres to answer such questions as why (Part 1) and how such as the reading of narratives at religious festi- (Part 2) evangelicals ought to read the classics, vals? Tat is, in light of the increasing discussion what constitutes a classic (Part 3), and who wrote on performance criticism (see David Rhoads, many of these works (Part 4). “Biblical Teology Bulletin” Vol. 36, Part I, II)( The book’s contributors include James Hous- an interpretive method which recognizes the oral ton, Evan Howard, Timothy George, and Tom culture of the biblical world, and a point Wenham Schwanda. About half of the contributors have also recognizes in chapter three(his conclusions some afliation with Biola University or its Talbot on the inactive nature of listening may need to be School of Teology, either as faculty (Betsy Barber, more nuanced. John Coe, Greg Peters, Steve Porter, and Fred Sand- Nonetheless, despite these small critiques, ers) or alumni (Jamin Goggin and Kyle Strobel). Psalms as Torah is a well-crafed work that blazes Rather than summarize each chapter, the fol- a new trail in the study of the Psalter. Further, lowing review will interact with some of the book’s Wenham masterfully composes this monograph high points (there are many) as well as some of its in such a way that it may beneft both the specialist not-so-high points. Te frst chapter provides the and non-specialist. Finally, in comparison to other foundation for the rest of the book, so this chapter similar works on the Psalter, Wenham’s work is will receive signifcant atention. unique in that he is the frst to specifcally examine Steve Porter’s introductory essay on why evan- how the Psalms were used to inculcate the ethics gelicals should read the spiritual classics ofers an of both Jews and Christians. interesting definition of a Christian classic as a “writing that (1) is clearly atributable to a reborn (Michael Graham follower of Jesus, (2) focuses on a biblical under- Ph.D. candidate standing of sanctification, and (3) a multitude of Te Southern Baptist Teological Seminary voices across Church history atest to its value for Christian living” (16). I found his defnition com- mendable in principle but difcult in practice. Who

91 arbitrates an author’s spiritual standing and who wisdom of the Gospel (cf. 1 Corinthians 2:6-13). defnes a “biblical” understanding of sanctifcation? While devotional classics may be a useful means, Based on some of the classics recommended by Por- it seems a stretch to call them a necessary means. ter’s fellow contributors, they found it difcult to Porter’s second argument is his strongest, for follow these two guidelines as well. “observing good theology lived out in concrete situ- Porter offers three theological rationales for ations” is indeed a clearly articulated New Testa- reading the classics. First, he proposes a pneuma- ment principle. Yet incarnation and ecclesiology are tological rationale: since the Spirit applies and illu- more closely linked than Porter recognizes. Porter’s mines “God’s truth to a receptive heart,” and since ecclesiological rationale begins on a solid premise, the Spirit utilizes a variety of “extrabiblical means namely that true, biblical sanctification cannot to prepare the soil and even implant the meaning” occur in isolation, but rather in body life (27). Fur- of God’s presence and word, “then it is evident that thermore, he believes that “writen materials medi- one fting means would be the writings of other ate the ministry of the body of Christ” (28). He then Christ followers regarding a biblical understand- envisions a scenario in which a Christian’s member- ing of the way of holiness” (21-23). Next, Porter ship in a defcient congregation might lead one to suggests an incarnational rationale drawn from turn to the classics “to embed ourselves in a prop- Paul’s imitation references in 1 Corinthians 4:16– erly functioning church body” (29). Tis conclusion 17, Philippians 3:17 and 4:9, as well as 2 Tessalo- is problematic. First, this cannot constitute a New nians 3:7–9. Porter argues that if the early church Testament church in any sense. Second, such an could imitate Paul, Timothy, or other unspeci- arrangement would be a one-way venture: I might fied believers (cf. Philippians 3:17), then later learn great truths from reading the classics, but I Christians could serve as similar exemplars (25). can never fellowship with a book, which I can put Finally, he argues for an ecclesiological rationale safely away on my shelf when I fnd its demands too for reading Christian classics: since the body of convicting or its insights too penetrating, so that Christ is essential in spiritual formation, and since the author cannot hold me accountable for walking the Spirit uses other believers for our sanctifca- consistently anymore than I can require authors to tion, then reading the spiritual classics could be a reconsider their doctrine. Ten, what is to keep me helpful, and sometimes the only efective way, “to from fashioning a church body in my own image embed ourselves in a properly functioning church and likeness when I control its membership? One body” (29). Porter concludes that reading the clas- of the beauties of genuine biblical ecclesiology is sics is more than “permissible”(rather Christians the tangible and mutual interactivity of fellowship, “ought” to read spiritual literature (19, 30). community, and discipline with living people. All Porter’s arguments are generally sound, but of the biblical “one another” passages envision rela- don’t necessitate his conclusion. Can the Spirit tionships with living people. Reading good books utilize spiritual classics to prepare one’s heart for may inform one’s ecclesiology but cannot replace signifcant spiritual changes? If we are to believe the brothers and sisters whom the scriptures com- Augustine’s testimony about the role which Atha- mand us to love, serve, and forbear. Fellow contrib- nasius’s Life of Antony played in his conversion, or utor John Coe addresses this last criticism helpfully to listen to late eighteenth-century Baptist mis- in his “Temptations in Reading Spiritual Classics.” sionaries who had read Edwards’s Diary of David Coe warns against allowing reading spiritual clas- Brainerd, then we must agree that such works can sics to replace “the risk and messiness of love and indeed be used by God in shaping the heart. Te community” (42). Spirit’s normal work of illumination, however, Evan Howard’s survey of various “Schools of seems biblically to be tied to the mystery and Christian Spirituality” provides a useful sum-

92 mary of historical spirituality and is among about God, justifcation, revelation, or the Eucha- the best chapters in the book. Howard strikes a rist will have practical implications for piety. I good balance of summarizing historical empha- wish Demarest would have made this link clear. ses and pointing readers to important primary For example, Demarest commends Ignatius of and secondary sources. His section summariz- Loyola’s Spiritual Exercises as a model of spiritual ing Reformed and Puritan spirituality (72–73) direction. Later, Demarest warns readers to be would be helped by more extensive secondary wary of writers that confused the grounds of justi- sources such as Kapic and Gleason’s Te Devoted fcation and that promoted severe asceticism, but Live or Charles Hambrick-Stowe’s Practice of Piety. fails to mention that Ignatius viewed his Exercises Other high points include Greg Peters’s chapter on as meritorious and commended self-flagellation “Spiritual Teology,” James Houston on “Engag- and other self-tortures to atone for one’s sin. ing Classic Literature,” James Payton’s guide to I profited from Betsy Barber’s chapter on the “Reading Orthodox Spirituality,” and Gerald Sit- classics and soul care and found her insights on ser’s exploration on the spiritual classics of “Te how the classics address sufering very thought- Desert Fathers.” I’ll admit that I felt most at home ful (56). I appreciated her concept of utilizing when reading Tom Schwanda’s chapter on read- developmentally-keyed classics in discipleship ing classics from the Puritan and Pietistic (both (50–52), a theme shared by other contributors. German and Dutch) traditions. Peters, Payton, Barber acknowledges the diference between his- George, and Sitser’s chapters were excellent mod- toric Protestant and more mystical conceptions els of clear writing, solid scholarship, and pastoral of sanctifcation (53), but many of the authors she sensitivity. Peters raised one of the most important suggests as helpful guides (Ignatius of Loyola, questions of all of the contributors: When reading Teresa of Ávila, John of the Cross, Benedict of a spiritual classic, what does the author view as Nursia, and Francis of Assisi) blurred distinctions the goal of the Christian life (80)? Tis question between sanctification and justification. I don’t is critical for evangelicals to ask when reading any think that Barber intends to call evangelicals to spiritual classic, especially several of the classics follow the mystical three-fold patern so much as recommended by Barber and Demarest. to recognize that Christians are ofen at diferent Bruce Demarest is a fne evangelical theologian places of maturity, but I do question how helpful it who has been very open about the place which is to direct evangelicals to authors whose writings Catholic spiritual writings have played in his own seriously distort the gospel and biblical concepts path of discipleship. Demarest rightly notes two of holiness. problems many evangelicals have with Catholic Reading the Christian Spiritual Classics is spiritual works, some rejecting them outright, thus intended to help evangelicals become informed missing occasional insights, and others accepting and wise readers of a large and varied body of spiri- them uncritically and embracing “unbiblical asser- tual literature and I think the book accomplishes tions” (128–29). To be sure, he devotes consider- this goal. Although I can’t recommend every “clas- able space in his chapter to warning evangelicals sic” suggested, I believe this collection of essays about many of these theological problems(more will serve as an important introduction for many than twice as many pages as he gives to describ- years to come. ing the spiritual benefts of Catholic classics. He concludes that “as [evangelicals] read Catholic (Joe Harrod spirituality we are likely to fnd greater agreement Ph.D. candidate spiritually than theologically” (129). Yet theology Te Southern Baptist Teological Seminary and spirituality are inseparable; what one believes

93 Crazy Busy: A (Mercifully) Short Book about a than we are able to bear (43-51). DeYoung notes (Really) Big Problem. By Kevin DeYoung. Whea- that we must understand our own individual call- ton, IL: Crossway, 2013, 128 pp., $11.99 paper. ing and not succumb to any form of Messiah-com- plex which drives us to do more than we are able. Chronic busyness is a signifcant problem for Tird, DeYoung notes that much busyness comes an increasing number of Christians, and Kevin from failing to have clear priorities for one’s life DeYoung has written “a mercifully short book” and the self-discipline to do only what one should that addresses “the frenetic pace” of life which be doing (53-64). Tis chapter highlights the need consumes the lives of many and “poses a serious for ruthless self-discipline in the management of threat to our physical, social, and even spiritual one’s life. Fourth, DeYoung criticizes what he calls well-being.” DeYoung believes that busyness has “kindergarchy,” or the overly anxious approach of become an increasingly serious problem in the hyper-parenting which drives some parents to put West in part because of the expanded opportuni- almost obsessive demands upon themselves and ties and complexities of modern life (23-25). In what they are able to do for their children (65-75). his words, “because we can do so much, we do do Fifh, DeYoung insightfully addresses the stran- so much” (24). While the busyness of modern life gling effects of internet over-use and addiction, takes its mental and physical toll on us, DeYoung the concomitant sloth (or “acedia”) that accompa- encourages readers to consider the great spiritual nies it, and the constant noise and distractedness dangers which result from busyness and “put our that it brings to our hearts, our relationships, and souls at risk” (26). Because busyness is something our minds (79-85). DeYoung gives wise counsel that can “ruin our joy,” “rob our hearts,” and “cover in his discussion of technology, such as: “cultivate up the rot in our souls” (26-32), DeYoung likens it a healthy suspicion toward technology and ‘prog- to sin, in terms of its destructive efects, and coun- ress,’” “be more thoughtful and understanding in sels that we must “kill it [busyness], or it will be your connectedness with others,” “deliberately use killing you” (28). ‘old’ technology,” “make boundaries,” and “bring In his analysis of busyness, DeYoung rightly our Christian theology to bear on these dangers states that much of modern busyness is self- of the digital age” (85-88). Sixth, DeYoung high- inficted. While the world draws us toward certain lights the need for rest and the faith that such rest lifestyles and a certain pace, the problem is not so presupposes (101-108). Finally, DeYoung points much with modern culture as it is a problem of to the need to distinguish between the good busy- our own hearts. DeYoung diagnoses seven specifc ness that we are called to embrace and endure as problems that lie at the root of self-inficted busy- a part of our submission to Christ, and the self- ness, and this material makes up the bulk of the inficted busyness that we are called to fght and book. First, DeYoung points to the many manifes- resist (101-108). tations of pride that drive people into a lifestyle of What solution is there to the pervasive and busyness, including people-pleasing, perfection- soul-killing threat of self-made busyness? DeY- ism, and self-promotion (33-41). We ofen make oung closes Crazy Busy by arguing that there is one decisions that are self-serving, and we resist say- thing that individuals must prioritize if they are to ing no to others because of pride. Such prideful appropriately deal with busyness in their lives, and choices are ofen at the root of self-inficted busy- that is to “spend time everyday in the Word of God ness. Second, DeYoung cites his own experience and prayer” (113). Drawing from the story of Mary of busyness as at times being rooted in an overly and Martha, DeYoung states that “we must make sensitive conscience and a misplaced desire to learning from him [Christ] and taking time to be please God by taking on more work and service with him a priority” and that “being with Jesus is

94 the only thing strong enough to pull us away from Theology of the Reformers. Revised Edition. By busyness” (113, 117). Te answer to the problem Timothy George. Nashville: B&H Academic, of busyness is Jesus and in daily saying yes to him, 2013, 394 pp., $29.99. disciplining the rhythm of one’s life around the daily disciplines of the Bible and prayer. Timothy George, dean of the Beeson Divinity By addressing the problem of self-inflicted School and professor of Church History and Doc- busyness in a short, concise, and entertaining way, trine, frst published the Teology of the Reformers DeYoung has provided the Church with a very in 1988. Since that time it has maintained a repu- helpful tool for self-refection and group discus- tation as an excellent introduction to the history sion. DeYoung rightly sees the biblical connection and theology of the reformers. Tis twenty-ffh between busyness and Christ’s teaching on the anniversary edition provides an opportunity for “thorns” in the parable of the sower (Mark 4:1-20), George’s work to be highlighted, expanded, and that is, covetousness, the love of money. Other re-introduced to current students of theology. In root causes of self-inficted busyness such as lust, this revised edition, George includes a new chap- greed, and heart-idolatry receive less attention. ter on the life and theology of William Tyndale, DeYoung’s chapters on “kindergarchy” rightly the great English reformer. Te inclusion of Tyn- criticize neurotic and obsessive hyper-parenting, dale expands the breadth of George’s work to now child-centrism, and parental determinism, but include representatives of the magisterial Refor- some of his statements seem to minimize the mation, the Anabaptist movement, and the Eng- importance of wise, diligent, and intentional par- lish Reformation. enting. Godly parenting calls for a particular kind George sets each reformer within his histori- of sanctifed busyness (which DeYoung certainly cal context and considers the issues to which each agrees with), and this point should not be lost in responds. The Reformation in some ways was a any criticism of hyper-parenting. DeYoung’s sec- response to late medieval Europeans’ deep anxi- tion on “the screen” is especially insightful and eties, which included, George writes, guilt, fear practical, outlining the kind of specifc practical of death, and loss of meaning. George explains counsel that pastors need to give their people the critical trends of the late medieval era that regarding the use and misuse of technology and proved to be fertile ground for the Reformation: social media. conciliarism, the ministries of Wyclif and Hus, If evangelical spirituality is going to be cultivated the Waldensian movement, and above all, the rise in our churches, the issues that DeYoung addresses of humanism. George argues that “humanism, like in this book are the kinds of issues that need to be mysticism, was part of the scafolding that enabled addressed head-on. Wise pastors must give specifc the reformers to question certain assumptions of pastoral counsel and advice to address the specifc the received tradition but which in itself was not spiritual pitfalls of our day, self-imposed busyness sufcient to provide an enduring response to the being one of them. For those wanting to live spiritu- haunting questions of the age” (48). ally healthy and godly lives in a busy world and to With clarity and grace George insightfully help others to do the same, this book is a real gif explains the life and thought of the three main and deserves a wide reading. magisterial reformers: Luther, Zwingli, and Calvin. Luther is the obvious starting point when discuss- (Gary Steward ing the Reformation. His posting of the Ninety-fve Ph.D. candidate Teses set of a frestorm of responses and launched Te Southern Baptist Teological Seminary Luther to the forefront of the movement that became the Protestant Reformation. Although

95 Luther initiated a reform movement that produced was independent of the authority of the magistrate. vast consequences, what drove Luther was not a Teologically Simons disagreed with the magiste- desire to lead this movement but rather a desire to rial Reformers on a number of other important save his soul and a commitment to the supremacy issues, most visibly on baptism. Anabaptists expe- of the word of God. George wrote that Luther “lis- rienced violent persecution and extraordinary suf- tened to the Word because it was his job to do so fering. Simons was not as brilliant a theologian and because he had come to believe his soul’s salva- Luther, Zwingli, and Calvin, but he was no less tion depended upon it” (55). George explains well faithful as a servant of the scriptures. Luther’s emphasis on the gracious mercy of Christ Finally, this revised edition includes a most wel- and his absolute devotion to the scriptures. come addition, a chapter on William Tyndale as a George explains clearly Zwingli’s somewhat representative of the English Reformation. Tyn- diferent vision for reforming the church. While dale’s life ended violently. His devotion to the sole Zwingli and Luther had much in common and authority of the scripture and to its divine power were in most respects allies during the Reforma- to save and sanctify sinners, led him to seek to pro- tion, their strong disagreement concerning the vide access to the Bible for the common people. Lord’s Supper kept them divided. What they held He translated the Bible into English and published in common above all else was devotion to the sole it without the authorization of the king. English authority of the scriptures. But as George points authorities searched out copies of Tyndale’s trans- out, they shared also the courage to “do something lation to destroy them, and they sought him with bold for God’s sake.” the same end in mind. They finally succeeded. While Luther and Zwingli were the frst major Tyndale sufered martyrdom but helped establish proponents of the Reformation, Calvin extended the Reformation in England. its reach and lasting impact. George writes that Each of these reformers recognized their duty “Calvin’s great achievement was to take the classic under God to extend his kingdom. Tey difered insights of the Reformation and give them a clear, substantially on some maters. What made them systematic exposition, which neither Luther nor great was their common conviction that the Bible Zwingli ever did” (174). Because of his infuence alone was God’s word, and that he called them in giving full shape and powerful expression to to sacrifice all things for the sake and service of Reformation thought, Calvin is often the figure Jesus, who died for them. This was the founda- who elicits the most dramatic responses of either tional element of the “theology of the Reformers,” praise or denigration. Regardless of one’s evalu- for it alone could sustain the Bible’s central place. ation of Calvin’s theology, Calvin’s courageous George summarized their vision of a true Christi- commitment to faithful service of the Word of anity, which was this, that “the revelation of God God by seeking to point men to its revelation of in Jesus Christ is the only foundation, the only Jesus Christ and to their obligation to submit to compelling and exclusive criterion, for Christian his mercy and rule, was extraordinary. life and Christian theology” (383). George explains the life and thought of Menno Simons as the representative of the Anabaptist (Keith Brown movement. Anabaptists were a diverse lot, but Ph.D. candidate Simons stood at the forefront of the continuing Te Southern Baptist Teological Seminary tradition. The Anabaptist movement was the most important part of what is now called the Radical Reformation. It took a decidedly diferent approach to the church, insisting that the church

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