John Mark Hicks

Just as Zechariah lifted up his eyes to see the flying scroll in the last vision (Zechariah 5:1-4), his angelic guide throughout these visions tells him to lift them up again to see something else. The angel turns his attention away from the scroll to the appearance of a basket (ephah) which might hold anywhere from 5-10 gallons with a lead cover. The cover (literally, a talent of lead) was heavily weighted so that whatever was inside could not escape. The weight and basket were commonly used in the marketplace for measuring and weighing (cf. Micah 6:11).

As previously, Zechariah is uncertain about the meaning of the vision. What is this basket? Literally, “This is their eye [appearance] throughout the land.” The difficulty of that reading has led many to emend the text to “this is their iniquity throughout the land.” The difference between iniquity (‘ynm) and eye (‘wnm) is one stroke. Ancient translations, like the Septuagint and Syriac, read “iniquity,” and this has the value of often being paired with “wickedness” (Zechariah 5:8). The measuring basket with its weighted cover symbolizes the evil in the land of Judah.

This evil is personified by a woman who is imprisoned in the basket. What does this evil represent? Some connect it with the economics of the previous vision, that is, the measuring basket and lead weight point to economic practices. This is possible but it appears that more is intended here though probably building on that vision.

The wicked woman is carried to Shinar, that is, Babylon, by two women with stork wings. Storks are unclean animals (Leviticus 11:9; Deuteronomy 14:18) and every unclean bird, according to Revelation 18, is found in Babylon. The wind (ruach), a divine wind perhaps, carried them to Shinar. Arriving there, a house is built for her and the basket is set on a pedestal. This points us to temple-building in Shinar where an idol is erected for the sake of worship. Some identify this woman with the “Queen of Heaven” worshipped in Babylon (cf. Jeremiah 44:17-19), but I don’t think we are supposed to identity the woman with a particular religious cult.

Rather, Shinar alludes to Genesis 11 and the tower of Babel, or the ziggurat built as an assertion of their power and divine privileges. They wanted to make a name for themselves and erect a building in which they could take their place among the heavens as gods. The “let us” of Genesis 11 stands in contrast to the “let us” of Genesis 1. Humanity had assumed its own agenda in the world rather than joining God in the divine mission.

If the basket and weight connect us with economic practices, its removal to Babylon—where such practices are enshrined in Babel’s temple—point to the idolatry of greed and economic injustice. Mammon is worshipped in this temple, and such worship belongs to the ancient sin of Babel. It is the arrogance of human self-interest and pride.

Fundamentally, the vision recognizes that what is worshipped among the nations (e.g., power and greed) has no place in the land of Judah; it has no place within the kingdom of God. The evil is removed from the land of Judah and returned to the nations who pursue their own agenda. Judah, however, as the kingdom of God in the world, will pursue God’s mission.

Standing in awe of God’s gracious Spirit empowering Israel’s relationship with Yahweh (Zechariah 4), something catches Zechariah’s eye. The first line of the sixth vision highlights the sudden appearance of a strange object. Literally, Zechariah turns around to see what caught his attention, looks up into the sky, “sees” something and “behold,” that is, astonishingly, he sees a “flying scroll.” The rhetorical effect is surprise and wonder.

The angel, the same one standing with him in the previous vision, asks Zechariah what he sees. This functions as a dramatic pause that anticipates the description in the next verse.

What does he see? He sees a scroll that is 30 by 15 feet (literally, 20 x 10 cubits). Scrolls could reach lengths of 30 feet but were usually no more than 12 inches in width. This scroll is like a huge placard similar to a sign trailing a plane with an advertisement or a marriage proposal. The dimensions are significant but the reason why is rather uncertain. Perhaps it is simply large enough to read from a distance as it flies in the sky. Perhaps the dimensions say something about the enormity of the sins which the scroll curses.

One suggestion, that seems to make some sense, is that the dimensions are exactly those of Solomon’s temple portico (1 Kings 6:3) where priestly justice was probably administered (cf. Joel 2:17) and where innocents sought justice (1 Kings 8:31-32; cf. Psalm 7). The previous two visions were located in the temple and were about the rebuilding of the temple. The portico was the place where the curses (oaths) of the law were adjudicated. The flying scroll—a message from God (it is flying!)—is about justice, curses and oaths.

The angel interpreted the scroll in the context of justice. It is a “curse” (or oath) that  covers the whole land of Judah, primarily focused on Jerusalem. Like the Ten Commandments themselves (Exodus 32:15), both sides of the scroll were inscribed with the words of God. The curse, like the Deuteronomic curses of the law (Deuteronomy 27-29, especially 29:11-20), is a threat against covenant-breakers. There is evidence in the Ancient Near East that curses were written on a separate scroll in covenantal documents.

Through this curse, God will remove sin from the land. The curse will enter the homes of covenant-breakers and destroy them—whether their houses are built of timber or stones.  God will execute the curse against these wealthy homeowners. What Zechariah sees envisions a time when God will remove sin from the land of Judah.

But this is where it gets interesting. Upon what sins does the scroll focus? It seems that one part of the picture is the false administration of justice. Boda (Haggai, Zechariah of the NIV Application Commentary) argues convincingly that the NIV’s “will be banished” should be rendered “has been cleared” (see the use of the same Hebrew term in Numbers 5:19, 21). “The curse,” Boda says (p. 294), “is going out because the guilty are going unpunished.”

Who is going unpunished? The angelic interpreter specifies thieves and those who testify falsely in a court trial. Boda links this language to the Holiness code in Leviticus 19:11-18. The problem is economic injustice. The needy and the poor are oppressed and when they seek justice in the priestly courts, they are denied that justice. Under the economic distress of the early Persian period, the poor are denied justice by priests who should protect them from those who are stealing their land and means of sustenance. Boda notes that “swearing” and “falsely” appear together in contexts where one is oppressing or cheating another (Genesis 21:23; Leviticus 19:12; Jeremiah 5:2; 7:9; Malachi 3:5).

The sin of the land is the corruption of the priestly justice system where the poor are oppressed by thieves and their lying witnesses. The “flying scroll,” inscribed with a curse against economic injustice, promises to end this inequity and destroy the homes of the powerful. The sin of economic justice will be removed from the land, says Yahweh, the God of Israel.

Mac Ice, a friend and former student (M.Div., Hazelip School of Theology, Lipscomb University), recently posted an article by David Lipscomb entitled “Congregational Worship” (Gospel Advocate 8.23 [5 June 1866] 360-361). It is an interesting piece in the light of contemporary use of assemblies for seekers or evangelism.

Here is but a snipet of what Lipscomb wrote (see the rest at Mac’s blog):

 The true and proper object of the weekly meeting, is as the family of God to meet HIM in his special and chosen appointments, where HE has promised to meet us.  Through these appointments prayer, praise, thanksgiving, observance of the memorials of the broken body and shed blood of our Savior and elder brother, and devout and prayerful study of HIS word, together with the observance of the fellowship and the kindly word of encouragement and brotherly love to our brethren and sisters.  These objects, then, are solely communion with God our Father, and with our brethren and sisters.  Now will these ends be advanced by the presence of strangers?

Assembly is not fundamentally about seekers or evangelism but rather about encounter. We meet God through assembly. This does not mean that the assembly should be exclusive. Indeed, it should be shaped by the mission of God (missional), but its primary function is sacramental encounter–to love God and love each other and to be loved by God. In loving, we will missionally encounter the “strangers” who are present as well. We do not gather for “strangers,” but they are loved when we love God first in our assemblies.

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Mac’s blog, called Escriptorium, records and interprets Stone-Campbell history, particularly the history of Nashville and Churches of Christ. He solicits any help that anyone can offer in filling out the history of Churchs of Christ in Nashville. He would welcome your input and data. He has a facebook page to faciliate that purpose.

The Son of Man, Jesus announced (Mark 8:31), must suffer, die on a cross and then be raised from the dead. The Son of Man must lose his life before it can be saved. The path of suffering (losing his life) leads to glory (saving his life). The Son of Man will appear in the Father’s glory when he comes again. Yet, Jesus assured the crowd that some of them would see that glory—the arrival of the kingdom of God in glorious power—before they died (Mark 9:1). It is a rather enigmatic saying, but one that makes sense in the light of the next event in Jesus’ ministry.

Mark’s narrative has focused on the kingdom message and actions of Jesus. His ministry has embodied the reality of the kingdom. But it is a kingdom reality located in the brokenness of this old age, this broken creation. His ministry has reversed the curse but it has not, as yet, transformed the old age into the new age, the old reality in the new one, that is, the old creation into a new creation. The curse is lifting but people are stilly dying and even the Son of Man must suffer and die.

What will the disciples “see” when they “see the kingdom of God come with power”? They saw, in this immediate context, the transfiguration of Jesus into glory. They will see, in a more remote context, the resurrection (transfiguration) of Jesus from the dead. That is the glory of the kingdom of God. It is the glory of the Father that belongs to the second coming of Jesus–an eschatological glory. It is a glory as yet unknown in the Gospel of Mark but revealed on this mountain which anticipates the resurrection. The disciples are warned to keep this secret until Jesus was raised from the dead, that is, until the glory was fully actualized through resurrection though the reign of God would not fully come until the second coming of Christ.

It is a “high mountain” experience, perhaps on Mt. Hermon. Readers of Israel’s story should make immediate connections (e.g., “six days” echoes Exodus 24:16). Peter did. Seeing what he saw, he wanted to build three structures (booths) which are appropriate for festive dwelling in the presence of God (as in the Feast of Tabernacles). He seems to have associated this with Mt. Sinai and the “meeting” between God and Israel there. Both Moses and Elijah encountered God at Sinai. In the same way, God meets with Jesus and his disciples here. It is a time to celebrate and enjoy the divine presence.

Peter, though speaking out of fear and uncertainty, was right and he was wrong. He was correct to see something here that was analogous to Sinai. He was wrong to think that the reality was, at this point, permanent. He seems to have assumed this glory was a new permanent presence, perhaps even the inauguration of the kingdom in permanent form. But he misunderstood. This was but a temporary manifestation of eschatological glory.

Nevertheless, it was for their benefit. Peter, James and John—again the intimate circles of Jesus’ friends—were brought to the mountain so that they might experience this glory. Jesus was transfigured “before them” and Elijah and Moses appeared “before them” (the disciples). The experience intended to assure them that though Jesus would suffer and die, he would nevertheless experience glory as well. It was an assurance, no doubt, that Jesus also needed though Mark does not emphasize this.

On this high mountain, this new Sinai, Jesus is transfigured or transformed. His form changed. He appeared in the glory of dazzling white clothes—a whiteness that exceeded what was possible for any human effort. This was a divine act. It was heavenly glory, divine glory. It was the glory of the new age—the glory of the heavenly Father in which the Son of Man would ultimately come again.

But the Son of Man is glorified in this moment rather than at his second advent. This momentary glory here–much like the momentary glory Moses experience on Sinai and at the “Tent of Meeting–anticipates the fullness of that second advent glory. To see this glory is to see the final coming of the kingdom of God proleptically. It is to see it as if it has already happened. It appears now even though it belongs to the future. The glory of the parousia (second coming) of Jesus is revealed on this “high mountain” in Palestine. It is the glory which Jesus experiences in his resurrection which is also a glorious transfiguration or transformation. This mountain-top transfiguration is a promise of the resurrection and an assurance of the second coming of the Son of Man. It is a divine witness that though the Son of Man may suffer and die, he will surely rise again as the firstborn of a new creation, which includes a glorified and transfigured new heaven and new earth.

In this moment, the Father speaks. A cloud, like that which led Israel in the wilderness and rested on Sinai, appears and a voice speaks from the cloud. The Father comes and speaks: “This is my Son, my beloved. Listen to him.” Again, this is directed to the disciples.

Some think the imperative “listen” may provide a clue for why Moses and Elijah were present. Perhaps the disciples are to listen to Jesus rather than Moses and Elijah. But I don’t think it is a function of contrast but of fulfillment. Jewish Messianic expectations surrounded the prophetic figures of Moses and Elijah. The Messiah would be like Moses, and Elijah would precede the Messiah. Now Moses and Elijah have fulfilled their function, and the Son of Man, the Messiah, has arrived and is prepared to fulfill his mission. “Listen to him.” Listen to what he says about messianic mission–he is going to suffer and die, and only then enter into glory.

But as quickly as it happened, it was over. The dazzling glory receded (just as it had from the face of Moses at the tabernacle), Elijah and Moses have disappeared, and the echo of the voice fell silent. The disciples were alone with Jesus. It must have seemed like a dream, but their eyes and ears had not deceived them. It really happened, and it proclaimed the coming resurrection of Jesus and the eschatological glory of the second coming of Christ (cf. 2 Peter 1:16-18) even though the disciples did understand what Jesus meant by “rising from the dead.”

Yet, they do know what they just saw. They saw Elijah. Maybe that was what the teachers of the law meant by saying Elijah must first come before the Messiah (cf. Malachi 4:5).

Jesus acknowledges that Elijah must first come before the Messiah, but this was not that. Rather, John the Baptist was Elijah. His ministry ended just as the Son of Man’s will. Just as John suffered and died, so the Son of Man will too. They persecuted and executed John—“they have done to him everything they wished”—and they will persecute and execute the Son of Man just as they did to John.

The transfiguration is a momentous event in the life of Jesus. It assures him of eschatological, resurrected glory even though he must suffer and die. It is a foretaste not only of his resurrection but also of the consummation. It is the assurance that all things will be restored as the coming of Elijah promises. The kingdom of God will come. Indeed, it has already come, but it will come with power. That power is proleptically experienced at the transfiguration of Jesus, actualized in the person of Jesus through resurrection, and fully restores the kingdom of God to the earth at the parousia.

We stand where the disciples stand. We anticipate death but hope for glory. We “lose” our lives in order to save them. We follow Jesus to the cross and we hope in the resurrection. We give up the whole world in order to gain it in the kingdom of God. We believe, we follow and we wait.

Lord Jesus, come quickly.

How we pray, how often we pray and why we pray reveals much about our spiritual walk with God.

David Lipscomb printed a statement by a friend who encountered people among the Stone-Campbell Movement who did not seem to pray fervently.  The inquirer wrote, “I heard one of your leading ministers say a short time ago that he did not pray believing that his prayers would be answered, but that he prayed because he believed it was his duty to pray. He said it always makes a man better to do his duty….”

Lipscomb responded, in part, by writing (Salvation from Sin, pp. 321-22):

A man must not only believe that God hears and answers prayer, but he must pray continually and in faith, to be a Christian. No mortal can live a Christian life without constant, earnest, faithful prayer. We cannot live the Christian life without the help God gives in answer to prayer. The trouble is that an element of rationalistic infidelity has entered all the churches that seeks to eliminate the divine in religion, to conform everything to the conceptions of human reason, and to explain everything by natural laws, ignoring the God of nature and the Author of all laws. It is in all the churches.

A man cannot live the Christian life one day without the help and strength that comes through humble and earnest prayer to God through Christ Jesus our Lord. No man can believe on Jesus and realize his lost and helpless condition–his dependence upon God–without at every step he takes praying for mercy and for help.

Lord Jesus Christ, have mercy on me a sinner.

Awakened from lethargy or deep reflection by the angel who had previously spoken to him (Zechariah 2:3) as if he had been woken from a sleep, the angel directs Zechariah’s attention to a new vision. “What do you see?” asked the angel.

This is Zechariah’s fifth vision. Paired with the fourth vision, these two are the central visions of the series of eight. Both are functionally visions within the temple courts or sanctuary. The visions are a sure word from God that God will accomplish his purposes for Israel and the temple.

Also, the vision is filled with dramatic pauses as Zechariah participates in the vision itself. He questions the angel whose initial responses might be characterized as stalling or, better, drawing out the scene for dramatic effect. “Don’t you know?” the angel asks on two different occasions. These pauses have the literary effect of emphasizing the significance of what is seen.

What did Zechariah see? Though sometimes difficult to discern from some translations, what Zechariah sees is a cylindrical shaft on top of which sat a large bowl.  Seven small bowls are placed on the rim of the large bowl. The rims of the small bowls are pinched together in seven places in order to provide seven wicks on each bowl (as in the picture below, an Israelite lampstand from around 800 BCE). A total of 49 wicks (7 bowls x 7 wicks) would give off an impressive light. The multiple sevens represent a kind of divine perfection. This, then, is not a seven-branched menorah as is often pictured. The Solomonic temple lampstands, unlike the tabernacle (Exodus 25:31-40), were not seven-branched.

Interestingly, such bowls have been found at archeological sites and always at religious sites (cf. R. North, Biblica 51 [1978] 183-205). What is amazing about this lampstand is that it is golden. Both the religious form and the expensive metal indicate the important significance of the lampstand. In light of the temple-building pursued in Zechariah’s visions, it seems likely that this lampstand is intended to represent the one that belongs in the Holy Place of the temple. While Solomon had ten in his temple (1 Kings 7:49), post-exilic Israel only used one (1 Maccabees 1:21).

This lampstand, however,  is not pictured in the temple itself but as standing between two olive trees. Olive trees, of course, produced oil for multiple purposes. These two olive trees produce two streams of golden oil that supply the golden lampstand. Supplied directly from the trees, the oil is practically unlimited and abundant. The lampstand is supplied from the life of the trees themselves.

It is a curious picture and Zechariah wants an explanation. The give-and-take with the angel is somewhat playful–Zechariah, prophet of God, you don’t know what this represents? The angel, at first, only explains the lampstand (6-10). Zechariah will have to press him–twice!–for an explanation of the trees (11-14). The text exhibits dramatic pauses through the questions and a dramatic climax by the need to press again (twice!) for explanation of the trees. The picture, curious though it is, is a dramatic proclamation of God’s work in Israel.

The lampstand announces that the temple will be rebuilt by the power of God’s Spirit. Nothing will prevent this–neither mountains nor despisers. God, who sees the whole earth with his “seven eyes” (cf. 2 Chronicles 16:9), will ensure the completion of the temple.

Two factors hindered the building of the temple–mountains and despisers.  The mountains may be literal as ground is leveled for the building of the temple but it is more like that the mountains represent the nations who scoff at this backwater province’s audacity and seeming self-importance. As the mountains surround Jerusalem, so the hostile nations surround Judah (cf. Ezra 3:3; 4:4-5) . The nations are not impressed. Despisers are probably those within Israel (perhaps even inclusive of the nations as well) who think this temple is a “small” thing (Ezra 3:12; Haggai 2:3). It is unimpressive and has little value. It does not compare with the glory of the Solomonic temple.

But the temple will be rebuilt, and Zerubbabel will measure out is dimensions and lay its final stone. Israel will rejoice and Zechariah will have the assurance that he was truly sent by God to herald the rebuilding of the temple. Neither the nations nor the despisers can stop it.

Yet, how will this happen? By what power or strength will Israel accomplish this task of rebuilding? Yahweh speaks the answer directly to Zechariah: “Not by might or by power, but by my Spirit.” The temple is rebuilt not by human military might or by human ingenuity/strength; it is built by the Spirit of God.

The oil that keeps the lamps burning is the Spirit of God. God is the one who will accomplish this rebuilding, empower Israel for service, and protect them from the nations and the despisers. The oil, the Spirit of God, renews Israel and there is an unlimited supply.

Zechariah is not satisfied; he wants a full explanation. What are these olive trees doing in the scene? The angel identifies them as “the two who are anointed to serve the Lord of all the earth” (4:14). This is the climax of the vision itself.

Who are these anointed? There are at least two viable interpretations. One suggests that the two are Zechariah and Haggai who, by the Spirit of prophecy, continually encourage and empower the rebuilding of the temple. The point is that the lamp burns by the light of the prophetic word. While this vision has certainly emphasized the prophetic role of Zechariah (he is sent by God), there is no indication that Haggai is in view within the text of Zechariah.

Probably, the better understanding is to identify the trees with Joshua the high priest and Zerubbabel the Davidic governor. This is suggested by the fact that visions four (3:1-10) and five (4:1-14) are the center of the chiasm and thus constitute a pair. Paired together, priest and king stand as God’s surety for the temple. These two stand in the heavenly court of God and represent the renewal of Israel’s institutions.

The vision assures Israel that the temple will be rebuilt and God will do it by his Spirit. It also signals the vital role that priest and king will play in the inauguration of restored Israel. And yet the combination of priest and king reminds us of the suffering servant, the Davidic branch who is yet to come (Zechariah 3:8). Joshua and Zerubbabel, priest and king, point beyond themselves to one who will unite the offices as priest-king, the Messiah, because neither fully represents the full reality that God ultimately intends to actualize upon his earth. The Messiah is yet to come.

The vision identifies what empowers the renewal of Israel. When God acts by his Spirit, his purposes will be accomplished. No human can claim any credit and no nation can obstruct. God will anoint, empower and accomplish restoration and redemption. This is the confidence of the children of Abraham, including we who are heirs of the promise of Abraham through faith.

We, as believers, live not by our own power or might, but by the Spirit of God.

“God is Spirit, and those who worship God must worship in Spirit and Truth” (John 4:24).

You might not immediately notice but one of the differences between my translation and the traditional one is that I capitalize “Spirit” and “Truth.” I think this is important.

The traditional use of this text is to locate the prepositional phrase in the subjectivity of the worshipper (that is, worship with the right spirit or attitude) and in the objectivity of God’s revealed word (that is, Scripture). This interpretation has a long history and has been particularly stressed in many parts of the Reformed tradition. Churches of Christ have utilized the text in a way consistent with their Reformed (Presbyterian and Scottish dissenter) heritage.

But I think this misses the point of the text in at least two ways.

First, pneuma (spirit), though it appears 24 times in the Gospel of John, never refers to  human attitudes or motivations. Though it is used to describe Jesus’ own personal identity three times (11:33; 13:21; 19:20), seventeen times the term refers without question to the Holy Spirit (1:32,33; 3:5,6,8,34; 7:39; 14:17,26; 15:26; 16:13; 20:22). Of the other four uses of pneuma, three are found in John 4:23-24 and the last one in John 6:63. The last text most likely refers to the Holy Spirit as well since Jesus describes his words as Spirit (but this is disputed).

John’s Gospel has developed a theology of pneuma up to John 4.  Jesus is invested with the Spirit and born-again believers are born of the Spirit (John 1:33,34; 3:5, 34).  The Spirit is something believers and Jesus have in common. When believers worship the Father, they worship “in the Spirit.” God is pneuma. So, the Son, believers and the Father share pneuma. This evidences the communal unity of the Father, Son and believers. We are one through or in the Spirit. As such, the worshipping community of believers–those who have been born of the Spirit–worship the Father “in the Spirit.”

This reading has the further benefit of seeing the “living water” which Jesus offers the Samaritan women (4:10-15) as the well-springs of the Spirit who is given to believers (John 7:37-39). Believers enjoy a living water that arises out of the Spirit who dwells within us and “in” this thirst-quenching water, that is the Spirit, we worship the Father. It is the living water that wells up inside of us to give praise and glory to God. We worship out of the or in the resources of the Holy Spirit. “In the Spirit” is the Spiritual dynamic of worship itself–the Holy Spirit who gives life to worship by the living, personal presence of God by the Spirit.

Second, aletheia (truth), though it appears 55 times in the Gospel of John, never refers to Scripture. Instead, the dominant meaning of truth in John is that of authentic reality The context of John 4 is not truth (biblical) versus falsehood (wrong), but is truth (reality) versus type (shadow). Moses employed types, but Jesus brings truth (John 1:17). The snake was a type of the truth (reality) of Jesus (John 3:14). Israel experienced manna through Moses in the wilderness, but Jesus is the true bread (John 6:32). Examples could be multiplied.

Jesus is the truth; he is the reality. Everything becomes real–eschatologically real–in Jesus. The reality of the future–who Jesus is and what Jesus accomplishes–is the truth.

Or, to put it another way…God tabernacles among us in the flesh. The body of Jesus is the sanctuary of God (John 2:19-21). The question in John 4 is in which temple should people worship. Should we worship in (en, literally “in” and not “on”) the mountain or in Jerusalem. Jesus’s response is that we worship in a new temple–we worship in the sanctuary of God’s presence. Jesus is the truth who is the new temple. True worshippers will worship in the Holy Spirit and in the true temple. We no longer worship in a type or shadow but in the eschatological reality of Jesus who is the Truth of God.

Believers worship in a new temple. The contrast between “in” the  mountain/Jerusalem and “in Spirit and Truth” is a contrast between temples. It does not contrast the physical, external or ritual versus the immaterial, internal or spiritual. Rather, it contrasts the type and fulfillment, the shadow and ultimate reality, the old and new temple. The place of worship is no longer spatially or geographically located. It is located in “Spirit and Truth.”

To worship the Father in Spirit and Truth, then, is to praise the Father in his new temple out of the resources of the Spirit welling up in our hearts. We worship in Spirit as we experience the eschatological reality of God by the gift of his Spirit who indwells us. We worship in Truth as we experience the eschatological reality of God which Jesus revealed and embodied in his own person–the Son has brought the Truth into the world in his own person.

We worship the Father in the Spirit (eschatologically by that empowering presence) and in the Son (the true eschatological temple of God).

Harding (1848-1922) was a firm believer that everything is about the kingdom of God, especially our wealth and our businesses. Harding encouraged making money but for the sake of the kingdom of God rather than self-interested pursuits. Here are a couple of my favorite quotes from Harding which reflect this emphasis.

“If Christians are wise, they will be diligent in business; and then, when they have money, they will use it with a free hand in ministering to widows and orphans, in caring for the poor, in having the gospel preached, or to sum it all up, in lending it to the Lord….Lend your money to the Lord, and it is safe; you will be sure to get it when you need it.” (James A. Harding, “Scraps.  Wealth and How to Use It,” Gospel Advocate 28.43 [27 October 1886], 674.)

“If every Christian in the world should run his business, whatever that may be, solely for the advancement of God’s kingdom; if he should consider himself as being in the world simply and solely for that purpose, what a wonderful change we would have in the world!” (James A. Harding, “Three Contradictory Theories,” The Way 3.1 [4 April 1901], 3-4.)

This text is the hinge on which Mark’s Gospel swings. Previous to this text Mark narrates the kingdom ministry of Jesus as Jesus heralds its coming and enacts its reality through healing, compassion and feedings. Subsequent to this text Mark narrates the passion of Jesus and the events that lead up to his death. In the first half of Mark Jesus is the prophetic embodiment of the kingdom of God among the people. In the second half of Mark Jesus is the suffering servant who gives his life as a ransom for the people. In this swing text Mark introduces a new theme—Jesus begins to talk about his death–and a new mission–Jesus  begins his journey to the cross.

 In the first part (8:27-30), the disciples confess that Jesus is the Messiah (Christ). The Gospel, linked to the first verse of the narrative itself (1:1), identifies Jesus as the hope of Israel, the Messiah. Stumbling their way to faith, the disciples now embrace his Messianic standing. In the second part (8:31-33), Jesus predicts his suffering, death and resurrection. But here we see that though the disciples have embraced his Messianic standing, they have a different Messianic vision than Jesus. Jesus sees it as a way of suffering, they thought it was triumphant. They see, but not clearly as yet. In the third part  (8:34-9:1), Jesus announces that discipleship is costly. It is no simple triumphalism but includes loss though it will reap great gain. Discipleship involves a cross before there is a crown.

Caesarea Philippi, located about 25 miles north of the Sea of Galilee at the base of Mt. Hermon, was a Gentile region. The city was built near the grotto of the pagan god Pan and Herod the Great built a temple to Augustus there. It was a thoroughly pagan region and a deeply religious place. The Grotto of Pan (pictured here) had been a place for sacrifices to the god Pan since the 200s BCE. It is here—the only time Mark names this place—that Jesus asks his disciples about his identity.

The ministry of Jesus had generated widespread speculation about his identity. Herod Antipas had earlier raised the question and was given similar answers as Jesus is here (6:14-16). A resurrected John the Baptist? Elijah who precedes the Messiah? Or, simply another prophet in a long line of prophets? There was no consensus but, it seems, it was believed that God was doing something through Jesus.

But Jesus is most interested in what his disciples think. They had, no doubt, pondered this question many times. “Who is this?” they asked, when he calmed the sea (4:41). Now Peter confesses, “You are the Messiah.” It is a bold statement; it is a political statement. It is about the reign of God in the world. God’s appointed king was on the earth. This was a dangerous claim in the context of imperial Roman occupation. Such language was dangerous and many claimants to the title had already been executed in the past couple of generations. His confession is courageous and at the same time Jesus silences him. They should not speak of this because the message is too provocative and the time for Jesus’ public witness as Messiah had not yet come. The messianic secret must still be kept.

Immediately, however, we see a contrast between Jesus’s understanding of his messianic mission and Peter’s. Peter sees glory without suffering; perhaps he sees a great military overthrow of Roman oppression and the imminent enthronement of Jesus as king in Jerusalem. If Jesus can command the demons, death and disorder (calming the seas), he can certainly defeat the Romans. Peter’s understanding, however, is Satanic. It is the way of violence rather than self-sacrificing love. The political order—the way of fallen humanity—pursues violent means for peace and justice but God will secure justice and peace through the suffering of the Son of Man.

 Jesus understands that there can be no glory without suffering. The Son of Man, the eschatological figure who ultimately triumphs over the enemies of God, must first suffer death before he experiences resurrection glory. The reign of God comes through suffering rather than military victory. The cross comes before the crown.

 Up to this point it appears that Jesus and his disciples were talking privately. This was no public announcement of his death or his Messianic role. He calls the crowd closer. This is probably a group that followed him from Galilee to Caesarea Philippi as he addresses the nature of discipleship. The crowd follows him but do they realize what following him really means?

But to follow Jesus—to become a disciple—is to deny yourself and bear a cross. Too often we trivialize this language and tend to think of the “cross” as a symbol of love and reconciliation. But in the language of Roman occupied Palestine it was a symbol of horror, pain and shame. By using the word “cross” Jesus indicates the manner of his own death. It is way false messiahs had previously died at the hands of the Romans. Romans lined the streets with crucified rebels on occasion.

Up to this point following Jesus meant free food, good health (healings), safety and freedom from demonic oppression. But Jesus has now turned the tables. Following Jesus now means other-centeredness and a willingness to suffer for the sake of the kingdom of God. They have followed Jesus to “save” their lives (food, health and freedom) but now Jesus calls them to “lose” their lives. Following Jesus means taking up a cross–putting that crossbeam on your back–and dying with Jesus to death. To take up the cross means to follow Jesus to a cross; it means to die with Jesus.

To “lose” life is to suffer for the sake of others in the kingdom of God. And yet that is exactly where life is “saved” as well. What is gained is not the “whole world”—serving ourselves to gain status, power and wealth, but what is gained is life in glory alongside the Son of Man in the presence of the Father and his angels. Those who pursue the “whole world” may gain something now but they will lose life with the Son of Man in glory who instead of affirming them will reject them.

Jesus wonders about the generation he addresses. When he goes to the cross, will they be ashamed of him? Will the cross deter his followers or will they follow him to the cross? Disciples must count the cost. Following Jesus is costly; it leads to a cross upon which not only our selves are crucified (denied) but it engenders the hostility of those who oppose the reign of God in the world.

Jesus assures the crowd that his words are true. His proof is that some of them will actually see the kingdom of God come with power. He may be referring to his resurrection or, as perhaps in Luke 9:27, Pentecost. But the more immediate context seems to be the next event in Mark’s narrative—the transfiguration of Jesus which was an event that evidenced the eschatological power of the kingdom of God (cf. 2 Peter 1:16-18). The transfiguration of Jesus revealed the glory of the Son of Man. The cross will not be the final stop in the Messianic journey of Jesus. On the contrary, the cross leads to glory, just as it does for his disciples.

The early church, even as its Scripture was being written, expaned the Hebrew Psalter to include their own faith-hymns. Some (like Luke’s Canticles) are squarely rooted in the Hebrew traditions though with a Christological application and others reflect the new situation of the people of God in the church as the story of Israel is extended through Jesus (many of the hymns Paul utilizes).

Whatever their origin, they reflect a usage in the church that gives evidence of deep theology in their praise of God and mutual edification.  This is a list for your own reference in the future. Remember, however, some are disputed (are they really hymns chanted by the early church?) but all of the below have their advocates and rationale. I don’t think it improbable that what the church sang helped shape what the church wrote because what they sang is what they professed in their assemblies.

NON-PSALTER HYMNS IN THE NEW TESTAMENT*

A. Luke’s Canticles

1. Luke 1:46-55, Hymn to God in third person, “My soul glorifies.”
2. Luke 1:68-79, Hymn to God, “Praise be to the Lord.”
3. Luke 2:14, Hymn to God, “Glory to God.”
4. Luke 2:29-32, Hymn to God, “Sovereign Lord.”

B. Christological Hymns.

1. 1 Timothy 3:16
2. Philippians 2:6-11
3. Colossians 1:15-20
3. John 1:14-18
4. 1 Peter 1:18-21
5. 1 Peter 2:21-25
6. 1 Peter 3:18-21
7. Hebrews 1:3

C. Confessional Hymns

1. 1 Timothy 6:11-16
2. 2 Timothy 2:11-13

D. Sacramental Hymns

1. Ephesians 5:14
2. Titus 3:4-7

E. Meditative Hymns

1. Ephesians 1:3-14
2. Romans 8:31-39
3. 1 Corinthians 13

F. Hymns of the Apocalypse

1. 4:8, Hymn to God, “Holy, holy, holy.”
2. 4:11, Hymn to God, “You are worthy, our Lord and God.”
3. 5:9-10, Hymn to Christ, “You are worthy.”
4. 5:12, Hymn to Christ, “Worthy is the Lamb.”
5. 5:13, Hymn to God and Christ, “Praise.”
6. 7:10, Hymn to God and Christ, “Salvation belongs to…”
7. 7:12, Hymn to God, “Praise.”
8. 7:15-17, Hymn about God’s Promises.
9. 11:15, Hymn about God’s Victory.
10. 11:17-18, Hymn to God, “We give thanks.”
11. 12:10-12, Hymn about God’s Victory and Satan’s Woes.
12. 15:3-4, The Song of the Lamb to God, “Great.”
13. 16:5-7, Hymn to God, “Your are just.”
14. 18:2-3, Hymn about the fall of Babylon.
15. 18:4-8, Hymn of Invitation, “Come out of her, my people.”
16. 18:10,16-17,19-20,21-24, Hymns of Woe on Babylon.
17. 19:1-8, Hallelujah Hymns (5 of them).

*I put this list together many years ago. I do not have notes of how I did it or what resources I used.  If you discover this is too much like another list or see dependance, please let me know so I can give credit.