The Son of God Given Authority to Judge Because He is ‘Human’: A Study in John 5:27, pt 2

[This is part 2 of a multi-part article. See part 1, part 3, part 4, part 5, and part 6, conclusion.]

‘Son of Man’ in the LXX

In the LXX, the Greek OT, υἱὸς ἀνθρώπου (huios anthrōpou), the words translated into English most often as “son of man” – though some use “human being” as a dynamic equivalent – are always anarthrous. However, it must be noted that sometimes the translator renders a particular term definite in a context in which the Greek connotes indefiniteness, or vice versa, when it seems to read better that way in English. But, importantly, this is a translation issue and does not indicate the force of the Greek grammar in these instances.18

In Psalm 80:1719 the context may indicate the people of Israel collectively, Israel as a nation, or a specific person in the king of Israel. In any case, this is best rendered the definite the son of man in English.

In Psalm 8:4 (cf. 144:3; and see Heb 2:6 in next section) υἱὸς ἀνθρώπου is in parallel with ἄνθρωπος (anthrōpos, man). In this context huios anthrōpou and its corresponding anthrōpos seem best understood as collective terms for mankind as a whole, rather than a singular person.20 That is, the terms should be seen as collective singulars, similar to the usage of ‘man’ in English in which it can be applied either singularly or collectively as akin to ‘humankind’ or ‘humanity.’21 In other words, ἄνθρωπος and υἱὸς ἀνθρώπου should be understood as synonymous here:22 “What is man that you take thought of him or son of man that you care about him?”23

The very first appearance of son of man is found in Numbers 23:19: “God is not man that he should mislead or a son of man that he should vacillate . . .”24 Here, like the previous example, ἄνθρωπος is in parallel with the expression υἱὸς ἀνθρώπου, with the latter possibly understood as qualitative as in “God is not [like] man[kind] that he should mislead or human . . .” In this instance huios anthrōpou appears to be qualitative-indefinite, as opposed strictly indefinite or definite, though some English translators preface it with “the”.

Throughout the Book of Ezekiel the vocative form (nominative of direct address) is used: υἱὲ ἀνθρώπου (huie anthrōpou).25] This form is used as a substitute for the name of the person, as in, e.g. ‘Mr. President.’ This particular term (υἱὲ ἀνθρώπου) is used in place of ‘Ezekiel’ nearly 100 times, and can be understood in English as “human!”26 This same form of the idiom is found once in Daniel, in 8:17, in which the angel Gabriel addresses Daniel as he interprets the vision of a ram and a goat for the Prophet.

The most discussed “son of man” verse in the OT is, of course, Daniel 7:13. In its full context, this verse is clearly messianic and, with the benefit of NT revelation, most understand it to refer to a yet-to-be-fulfilled prophecy regarding Jesus’ eschatological return. Importantly, however, Hurtado notes that the arthrous the Son of Man ( υἱὸς τοῦ ἀνθρώπου, ho huios tou anthrōpou), which is Jesus’ favorite self-reference in the New Testament, is not found in any literature – without some ambiguity regarding original transmission27 – before the recording of Jesus Christ’s earthly ministry.28 With this in mind, it would be anachronistic to claim that Daniel intended to refer to the figure in this verse as the definite “the Son of Man” (and, again, the articles are not used here or anywhere in the LXX). Instead, this passage should best be translated one like a son of man, construed as the qualitative-indefinite one like a human: “As I continued watching my night vision – lo and behold! – one like a son of man was coming with the clouds of heaven.”

Old Testament references to clouds in a setting like the one described here by Daniel are frequently “in connection with the presence of the Lord.”29 Yet describing this heavenly figure using the son of man idiom has “the effect of . . . intensify[ing] the quality in question, so that ‘son of man’ lays stress on the humanity of the person (Ps. 146:3).”30 Archer, interpreting Daniel through the lens of NT revelation, writes:

The messianic Son of Man is brought before the throne of the Ancient of Days (v. 13) to be awarded the crown of universal dominion (v. 14). This refers, not to his inherent sovereignty over the universe as God the Son (as consubstantial and co-eternal with the Father and the Holy Spirit), but to his appointment as absolute Lord and Judge by virtue of his atoning ministry as God incarnate – the one who achieved a sinless life (Isa 53:9), paid the price for man’s redemption (Isa 53:5-6), and was vindicated by his bodily resurrection as Judge of the entire human race (Acts 17:31; Rom 2:16).31

In assessing some of the various occurrences of “son of man” in the Greek OT it becomes clear that context indeed is a major factor in determining meaning. Next we’ll examine the NT to see if context plays a large part in assessing presumed authorial intent there as well.

Go to part 3.

 

18 An example of this sort of translational difficulty is found in ἐν υἱῷ (en huiō, in son) of Heb 1:2, in which the anarthrous noun in its immediate context seems best understood with a predominating qualitativeness (‘in one whose characteristics and standing is as a son’). Since the referent is clearly Jesus when the larger context is taken into consideration, many translations render it the possessive in His Son, which is a bit too strong. See Wallace, Grammar, pp 245, 247; cf. David Alan Black, It’s Still Greek to Me: An Easy-to-Understand Guide to Intermediate Greek (Grand Rapids, MI: Baker, 1998), p 77. Moreover, as Dixon (“Anarthrous Predicate Nominative in John”) notes, “Often, the only way to effectively communicate a qualitative noun in the English idiom is by prefacing the noun with ‘a’” (p 47).

19 I’m using the chapter/verse numbering system found in most English Bibles for the Psalms, which are translated from the Hebrew Masoretic Text. This numbering differs from the Septuagint; hence, the Greek here is actually from LXX 79:18. This practice is continued throughout.

20 The psalmist certainly could have used the plural form of either or both of these terms. But that would appear to have lessened the rhetorical effect.

21 The use of singular pronouns (αὐτοῦ/ν, “him”) here does not preclude a collective understanding, in our estimation. For example, in English we could state: “The man ignored the fish [collective singular] on the menu, as he just doesn’t care for it [collective singular] in general.” Assuredly, one cannot impose English usage upon the Greek, but it seems the principle is correlative here, given the overall context of the Psalm (see vv 5-6).

22 F. F. Bruce [The Epistle to the Hebrews, NICNT (Grand Rapids, MI: Eerdmans, 1985 (1964))] notes the “synonymous parallelism” of the two terms (p 35); cf. William L. Lane [Hebrews 1-8, Word Biblical Commentary, B. M. Metzger, gen. ed. (Nashville, TN: Word, 1991)] who states that the writer of Hebrews in quoting the Psalm here, “understood that the parallel expressions ἄνθρωπος, ‘man,’ ‘humankind,’ and υἱὸς ἀνθρώπου, ‘son of man,’ ‘mortal,’ were perfectly synonymous and were to be interpreted in terms of this fact” (p 47). Perhaps one shouldn’t go so far as calling these “perfectly synonymous” – assuming this means exactly equative – as it seems the two are not 100% interchangeable (see corresponding text to note 30 below). Relatedly, υἱὸς ἀνθρώπου is not meant to be strictly gender-specific. There are other examples in which υἱός is gender non-specific, such as Luke 10:6, in which υἱὸς εἰρήνης is more literally son of peace, though Danker [Frederick W. Danker, The Concise Greek-English Lexicon of the New Testament (Chicago, IL: University of Chicago Press, 2009)] renders it one devoted to peace (p 360 2.b.β).

23 My own translation, though I rely heavily on Accordance / OakTree Software (version 11.1.1.0, 2015) which parses all the words, various grammars, lexicons, and standard English Bible translations as guides. The translations throughout are handled similarly.

24 Credit must be given to David Alan Black whose rendering of the final verbal infinitive as vacillate in the International Standard Version translation seems to best capture, and succinctly state, authorial intent, given the context. My rendering of mislead is based on the LEH-2 [J. Lust, E. Eynikel, K. Hauspie, A Greek-English Lexicon of the Septuagint, Second Edition, (Stuttgart: Bibelgesellschaft, 2003)], as from Accordance / OakTree Software, Inc., version 2.5, and Gary Alan Chamberlain, The Greek of the Septuagint: A Supplementary Lexicon (Peabody, MA: Hendrickson, 2011), p 40.

25 See Decker, Reading Koine Greek, for more on the vocative case (pp 618-622).

26 See David R. Kirk, “Heaven Opened: Intertextuality and Meaning in John 1:51,” Tyndale Bulletin 63.2 (2012): 237-256, pp 244-245. Leslie C. Allen [Ezekiel 1-19, Word Biblical Commentary, D. A. Hubbard, G. W. Barker gen. eds. (Dallas, TX: Word Books, 1994)] prefers “human one” (pp 3, 38).

27 This even includes 1 Enoch (aka Book of Enoch) due to the fact that, while the original language is thought to be either Hebrew or Aramaic, or a combination of both (like the Book of Daniel), the only extant complete text is in Ethiopic [see E. Isaac, “1 (Ethiopic Apocalypse of) Enoch” in James H. Charlesworth, ed. The Old Testament Pseudepigrapha, Volume 1: Apocalyptic Literature & Testaments (New York: Doubleday, 1983), pp 6-7]. Ethiopic lacks the article altogether – see Kirk, “Heaven Opened,” pp 246-247 – hence, 46:3, in which the term is usually translated as definite [see, e.g., Isaac, “1 Enoch,” p 34], could just as easily be a son of man. Cf. Darrell D. Hannah, “The Elect Son of Man of the Parables of Enoch,” in ‘Who is This Son of Man?’: The Latest Scholarship on a Puzzling Expression of the Historical Jesus, L. W. Hurtado and P. L. Owen eds. (London:  T&T Clark, 2011), pp 130-158, esp. pp 137-141.

28 Larry W. Hurtado, Lord Jesus Christ: Devotion to Jesus in Earliest Christianity (Grand Rapids, MI: Eerdmans, 2003), pp 290-306. Hurtado does not find this expression in its arthrous form in any Greek text prior to the canonical Gospels (p 291). See the following blog post by Hurtado in which he briefly discusses this and surrounding issues (in it he provides a link to a pre-publication version of his final essay in a recently published work on this subject (referenced just above in note 27): “Summary and Concluding Observations,” in ‘Who is This Son of Man?’, pp 159-77): https://larryhurtado.wordpress.com/2012/12/12/enoch-the-son-of-man/.

29 Joyce G. Baldwin, Daniel: An Introduction and Commentary (TOTC), D. J. Wiseman gen. ed. (Downers Grove, IL: InterVarsity, (1978) / OakTree Software, Inc. 2009, version 1.5), p 158.

30 Baldwin, Daniel, p 158; emphasis added.

31 Gleason L. Archer, Jr., “Daniel,” in Daniel and the Minor Prophets: The Expositor’s Bible Commentary with the New International Version, Volume 7, F. E. Gaebelein, gen. ed. (Grand Rapids, MI: Zondervan, 1985) , p 91; emphasis added.

The Son of God Given Authority to Judge Because He is ‘Human’: A Study in John 5:27, pt 1

[This is the first part of a multi-part article. See part 2, part 3, part 4, part 5, and part 6, conclusion.]

This article will argue that, properly understood, John the Gospel writer1 conveys in John 5:27 that Jesus Christ was given authority by the Father to judge due to His incarnational status of being fully human yet the Son of God. In other words, the Son of God was granted this authority as a result of becoming flesh (1:14), for when the preexistent divine Word (1:1) added human flesh to Himself (1:14) He became just like every other human being – in His humanity. Yet the Son of God is not merely human, for, just as He shares humanity with mankind (5:27), the Person of Christ shares divinity with His Father (1:1).

But one might ask, “How is this understanding much, if any, different from what most translations read?” The contention here is that the Gospel writer did not intend the Son of Man, as in the particularized, definite form of the expression ( υἱὸς τοῦ ἀνθρώπου, ho huios tou anthrōpou) found in 1:51, 3:13-14, etc., much less the indefinite a son of man. Rather, the evangelist had in mind son of man, understood as akin to human, though with an allusion to the Son of Man, as well. The interpretive key is provided by the syntactical structure of John 5:27 (micro context) in combination with the larger context of 5:16 through 5:30, plus the macro context of the entire Gospel, the larger Johannine corpus, and Scripture as a whole. The issue centers on the words υἱὸς ἀνθρώπου (huios anthrōpou), son of man, and the ordering of these words within the final clause of 5:27.

Relevant Terminology

First it may be helpful to define terms and concepts used throughout this inquiry.

Article:

In Koine (NT) Greek there is one article2 – many times translated into English as “the” when used with a noun,3 as in ὁ υἱός (ho huios), the son. There is no indefinite article (“a” or “an” in English).4 The technical term for a noun being used with the article is arthrous; conversely, when a noun lacks the article it is anarthrous. A synonym for arthrous is articular.

Unlike the definite article in English (“the”), which remains in the same form no matter the context, the Greek article, like most other words in Greek, is declined (inflected). That is, it changes form to match the person, number, gender, and case of the word or words with which it is connected. For example, in ὁ λόγος (ho logos, the word) both the article (, ho) and the noun (λόγος, logos) are masculine, first person, singular and in the nominative case (see below for nominative); comparatively, the feminine, first person, singular form of the article in the nominative case is ἡ (hē).

Definite noun:

An arthrous noun is definite, as it stresses individual identity. However, an anarthrous noun may also be definite, in which case context is one of the deciding factors. If the context surrounding an anarthrous noun emphasizes unique referential identity, the noun is definite. Stated another way, if the noun is referencing a specific member of a class, it is definite. Yet some anarthrous nouns are definite no matter the context, such as proper names, which are used with and without the article. Also, monadic nouns, one-of-a-kind nouns, such as (the) moon, (ἡ) σελήνης ((hē) selēnēs),5 are definite though sometimes lacking the article, an example of which is in Luke 21:25.6

Indefinite noun:

An indefinite noun is an anarthrous noun in which the context indicates a singular member of a class, without indicating which member. For example, in John 9:1 there was “a man blind from birth.” The anarthrous ἄνθρωπος (anthrōpos, man) reveals nothing about the man himself7 (though the descriptor “blind from birth” provides further identification).

Qualitative noun:

A noun is qualitative if it emphasizes quality, nature, or essence over definiteness or indefiniteness. “A qualitative noun . . . does not merely indicate membership in a class of which there are other members (such as an indefinite noun), nor does it stress individual identity (such as a definite noun).”8 Its focus is on the kind, accentuating class traits.9 To paraphrase Wallace, the emphasis of a qualitative noun is on the attributes shared by group members, while the stress of an indefinite noun is on a member of a group,10 and a definite noun highlights unique identity. When used qualitatively, a noun carries an additional function as an adjective, emphasizing a quality or qualities of the class.11

Obviously, an indefinite noun can never be definite, and vice versa; however, a qualitative noun can and most usually does include either definiteness or indefiniteness.12

Predicate nominative (predicate noun)

A predicate is that part of a sentence “which is said or asserted of the subject.”13 Taking a very basic sentence as an example, She ate, the subject is the noun “she,” which is the (subject) nominative, while the verb “ate” is the predicate. If we complete our sentence, She ate half the lemon meringue pie, the entire portion after the subject is considered the predicate (“ate half the lemon meringue pie”). Our interest here, however, is with a specific type of predicate, the predicate nominative (predicate noun).

A noun or noun phrase that explains the subject nominative (SN) and is used to complete the predicate is a predicate nominative (PN). The verb linking the SN to the PN is the (linking) copulative verb (CV). The most common CV is the verb be (is, am, are, was, were, has been, etc.); others are become, seems, feels, etc.   For example, in Johnny is the quarterback, the SN is Johnny, the CV is, and the PN quarterback.

The PN can infrequently connote an exact equivalence to the SN (such that SN = PN and PN = SN), though usually it is only somewhat, or nearly equivalent (PN ≈ SN). The relationship between the PN and its SN is most often that in which “the predicate nominative describes the class to which the subject belongs.”14 Sentences or clauses with PNs are constructed predominately in one pattern in English: SN-CV-PN. In Koine Greek, however, word order is more flexible, such that the following are found: SN-CV-PN; SN-PN-CV; PN-CV-SN; PN-SN-CV.15

Our concern here is in the possible semantic significance provided by the anarthrous PN-CV construction in John 5:27b (the positioning of the SN – which is absent here, though implied by the person and number encoded in the verb (He, the Son of God) – bearing no significance in these constructions):

PN: υἱὸς ἀνθρώπου CV: ἐστίν
PN: huios anthrōpou CV: estin
PN: son of man CV: (He [the Son of God]) is

This specific syntactical structure allows for either a definite (the Son of Man), an indefinite (a son of man), or a qualitative (son of man, i.e., human) meaning, with a possible nuance combining a predominant qualitative force with either definiteness (human + the Son of Man), or indefiniteness (human + a son of man). Before looking more specifically at the syntax in John 5:27b various LXX16 (aka Septuagint, the Greek version of the Hebrew Old Testament) and New Testament usages of son of man17 will be analyzed. However, it is beyond the scope of this study to perform an exhaustive scrutiny of the LXX and NT occurrences of this idiom, though there will be much more focus on the latter.

Go to part 2.

 

1 Here we assume, without putting forth any sort of argument, that the Apostle John is the writer of the Gospel According to John (ΚΑΤΑ ΙΩΑΝΝΗΝ, KATA IO̅ANNE̅N).

2 Technically, there is no ‘definite’ article in Koine Greek. Per Rodney J. Decker [Reading Koine Greek: An Introduction and Integrated Workbook (Grand Rapids, MI: Baker, 2014)], “There is no such thing as a definite article in Greek – only an article that may or may not express definiteness. Likewise, the lack of an article is not necessarily an expression of indefiniteness but may express a qualitative meaning or some other nuance” (p 39). Wallace [Daniel B. Wallace, Greek Grammar Beyond the Basics: An Exegetical Syntax of the New Testament (Grand Rapids, MI: Zondervan, 1996)] notes, “No one questions that the article is used frequently to definitize, but whether this captures the essential idea [of the article] is another matter” (p 209).

3 In Koine Greek the article is also used with almost any part of speech in order to nominalize it (see Wallace, Grammar, p 209). For a lengthy discussion on the multitude uses of the article, see Wallace, pp 206-290, 306-309.

4 “There is no need to speak of the article in Greek as the definite article because there is no corresponding indefinite article” (Wallace, Grammar, p 209; italics in original, bold added).

5 See Wallace, Grammar, pp 248-249.

6 In the Luke verse we find ἐν ἡλίῳ καὶ σελήνῃ (en hēliō kai selēnē) – translated word for word: in sun and moon – with both terms clearly definite though anarthrous, which we translate into English as “in the sun and the moon.” For a complete discussion on definite nouns see Wallace, Grammar, pp 245-290, 306-309.

7 See Wallace, Grammar, p 244.

8 Wallace, Grammar, p 244.

9 See Wallace, Grammar, pp 244, 264-265.

10 Wallace, Grammar, p 266.

11 This is a point brought forth by Paul Stephen Dixon, whose Master’s thesis “The Significance of the Anarthrous Predicate Nominative in John” (Th.M. thesis, Dallas Theological Seminary, 1975) we will be referencing more herein: “All nouns are lexically definite, in that they refer to particular objects. In usage, however, nouns may be adjectival. The stress then is on a quality or essence, and not definiteness” (p 9).   (See here: http://www.forananswer.org/Top_JW/dixon.pdf)

12 See Dixon, “Anarthrous Predicate Nominative in John,” pp 9-10; Wallace, Grammar, pp 243, 244.

13 Frank X. Braun, English Grammar for Language Students, (Ann Arbor, MI: Ulrich’s Books, 1947), p 15.

14 Wallace, Grammar, p 41, emphasis in original. Cf. 40-42.

15 Of course, the subject is not always explicitly expressed in the immediate context in Greek; however, for convenience’ sake we’ve placed “SN” before “CV” in such instances, since the subject is implicitly expressed by the verb and the immediate context. There are even verb-less structures, as in PN-SN (see Wallace, Grammar, pp 269-270.

16 The apocryphal books (known as Deuterocanonical books by the Roman Catholic Church), such as Tobit, Wisdom (of Solomon), etc., will not be included as part of this enquiry. Additionally, plural forms of the idiom are not considered.

17 Henceforth son of man and/or the Son of Man will be interchanged with ‘the expression,’ ‘the idiom,’ or ‘the term.’ Context should make the referent/s obvious to the reader.

The Vessel

As winds of change battered the craft
Turbulence wrenched it from its path
Forcing matter over mind
With the anchor dragging behind*

But reliance upon The Highest
Brings strength and perspective afresh
To win this battle of the mind
And the vessel a new course finds

 

*this line with apologies to D. Boon Mike Watt.

Loving Your Neighbor as Yourself

36 “Teacher, which is the greatest commandment in the Law?”

37 Jesus replied: “‘Love the Lord your God with all your heart, with all your soul, and with all your mind.’ 38 This is the first and greatest commandment. 39 And the second is like it: ‘Love your neighbor as yourself.’ 40 All the Law and the Prophets hang on these two commandments” (Matthew 22:36-40)

A few years ago my older brother passed away suddenly and unexpectedly. While he and I were never particularly close, we were by no means estranged either, though in our adult lives we had lived in different cities. We would talk on occasion. We just didn’t have a lot in common. And once I declared my profession of faith in Jesus Christ 15 years ago we had even less in common. It’s not that he was outwardly hostile to me or my faith; he just didn’t want to hear about it.

While my brother didn’t seek out conflict, he did not shy away from confrontations as certain situations presented themselves. My brother had an ingrained sense of ‘right and wrong’, and when he felt that he or someone else in his presence, including a total stranger, was being disrespected or taken advantage of, he was vocal in his opposition. And he wasn’t afraid to back it up physically if push came to shove, so to speak. Though broad shouldered, he was short in stature (our family is by and large a bit smaller than average), but you just knew not to mess with him!

Almost 25 years ago, my brother decided he could no longer work for “the man.” He had always had a rebellious streak and, thus, had some difficulty with authority. Consequently, he began working on his own as a mobile car mechanic.

Generally, he was more comfortable with others who were much like him. Hence, on the flip side, he had long harbored a bit of prejudice against non-whites. Also, as far as I can remember, he didn’t much care for non-heterosexuals. He also didn’t like any sort of pretense, especially from the more affluent in society.

With all the foregoing in mind, I received the shock of my life while attending his funeral.

25 On one occasion an expert in the law stood up to test Jesus. “Teacher,” he asked, “what must I do to inherit eternal life?”

26 “What is written in the Law?” he [Jesus] replied. “How do you read it?”

27 He answered, “‘Love the Lord your God with all your heart, with all your soul, with all your strength, and with all your mind’; and, ‘Love your neighbor as yourself.’”

28 “You have answered correctly,” Jesus replied. “Do this and you will live.”

29 But he wanted to justify himself, so he asked Jesus, “And who is my neighbor?”

30 In reply Jesus said: “A man was going down from Jerusalem to Jericho, when he was attacked by robbers. They stripped him of his clothes, beat him and went away, leaving him half dead. 31 A priest happened to be going down the same road, and when he saw the man, he passed by on the other side. 32 So too, a Levite, when he came to the place and saw him, passed by on the other side. 33 But a Samaritan,* as he traveled, came where the man was; and when he saw him, he took pity on him. 34 He went to him and bandaged his wounds, pouring on oil and wine. Then he put the man on his own donkey, brought him to an inn and took care of him. 35 The next day he took out two denarii** and gave them to the innkeeper. ‘Look after him,’ he said, ‘and when I return, I will reimburse you for any extra expense you may have.’

36 “Which of these three do you think was a neighbor to the man who fell into the hands of robbers?”

37 The expert in the law replied, “The one who had mercy on him.”

Jesus told him, “Go and do likewise.” [Luke 10:25-37, NIV]

*Samaritans were a mixed-blood race of Jews and Gentiles. Jews considered Samaritans ‘unclean’; and, generally, the two groups were openly hostile to one another.

**A denarius was equal to one day’s wage.

My brother’s funeral was relatively well-attended. “Would this many people come to my funeral?” I thought to myself. There were quite a few who got up to speak kind, heartfelt words about my brother. It was very moving. Among these were an in-the-process transgender (male to female) and a gay man.  There was a mix of races represented.

The common theme in their words was in how my brother would go well out of his way to fix his customers’ vehicles. On the phone with my brother one time, I recall him mentioning to me how he was going to a salvage yard to secure a part to place on a customer’s car. Apparently, when faced with a car problem involving an individual of very limited means, my brother would call around to find the part(s) in a salvage yard, instead of buying the necessary part(s) new. This may even have involved the extraction of the part(s) from the vehicle; yet, it was obvious my brother neither charged for the labor of taking the part from the salvaged vehicle, nor his time and travel to and from the yard. Or at least he didn’t charge enough to break even on that portion. My brother had a heart – a big heart – to help those less fortunate. And he himself was hardly doing well financially.

My brother was literally a poor (wo)man’s car mechanic. He helped the disenfranchised and disadvantaged. It didn’t matter who you were. He may not have followed a great business model, but he sure modeled loving your neighbor as yourself.

That day at his funeral, I was proud to call him my brother. However, the events of that day caused me to look inwardly: Was I really loving my neighbor as myself? Do I really do enough for my neighbor?

Happy Thanksgiving 2015!

Happy Thanksgiving!

Today North Americans will be celebrating Thanksgiving. It is a day to give thanks to God for His provision. It is a day in which many will overindulge, eating too much food.

Yet, we must remember that there are those here who struggle to have adequate nourishment. Let’s pray for them. We must also remember those who, through various circumstances, are spending this holiday alone, isolated. Let’s pray for them, as well. Better yet, let’s find a way to reach these people. I’m sure some of you already have. And not just today, but each time the opportunity arises.

There is much to be thankful for:

Family – warts and all.

Friends, both old and new.

Health.

Pets.

As for myself and fellow Americans, our country, in which we enjoy relative prosperity and freedom.

Though storms, sometimes tempestuous, besiege us at times, they all eventually subside. These trials and tribulations help us to really appreciate the more sunny times. I especially like this quote: “Light is only precious during dark intervals.”1 When the skies are cloudless and blue we tend to take sunlight for granted. But, oh, in the midst of a storm, a glimmer of light can be worth all the treasures of the cosmos! Thankfully, in life there’s much more sun than storm.

Thank God for the gift of life – our temporal, finite existence, with its peaks, valleys and inbetweens. And thanks to the Father for sending His Son, Jesus Christ, to provide the opportunity for eternal life, in which the light is always shining.

__________________________

1 This partial quote is found, uncredited, on the back cover of Keith Jarrett’s album Dark Intervals (ECM Records, ECM 1379, 1988). It may well be Jarrett’s. The full quote is: “TOUCH IS ONLY POSSIBLE AT THE EDGE OF SPACES. LIGHT IS ONLY PRECIOUS DURING DARK INTERVALS.”

USAF Band Performs Christian-Themed Christmas Music at Museum

Saw this at David Alan Black’s Blog and had to repost. This video is from a 2013 “flash mob” at the National Air and Space Museum. The USAF band (and chorale) performs a medley of Bach’s “Jesu, Joy of Man’s Desiring” and “Joy to the World.”

Amen!

Random Thoughts

This will be a bit unusual in that, just like the title states, this post will consist of random thoughts.  In thinking about writing down the ruminations swirling through my head of late, I was reminded of a term from a psych class I took as a college freshman – flight of ideas.  I’ve been convinced for some time now that everyone is afflicted with some amount of mental illness, though it’s A Question of Degree.[1]  I don’t mean to come off as flippant about mental illness, though this is only a tad tongue in cheek.  In part, given the constant war between flesh and spirit (Rom 7:21-25; Gal 5:17), I can sometimes identify with these lines in David Bowie’s song “All the Madmen,” written from the perspective of a ‘sane’ person visiting an insane asylum (said to be inspired by Bowie’s half-brother Terry Burns, who was committed):

‘Cause I’d rather stay here with all the madmen
Than perish with the sad men roaming free
And I’d rather play here with all the madmen
For I’m quite content they’re all as sane as me

I don’t believe I can adequately express my extreme disappointment in the lack of response to the request for help in my last post.  There were a grand total of four individuals who responded, one of whom I know has given in the past (I originally found out about this need from this individual).  To those who did give, I wish to express my heartfelt thanks – not that you need either my thanks or my approval.

In an article titled Are There Any Christians Left?, dated August 10, 2015, Dr. Dennis Cuddy expressed his own dismay at the lack of assistance he received:

Not long ago at the beginning of one of my NewsWithViews columns, I mentioned a desperate need my mother had and still has. Outside of those who already knew us, there were only 2 responses.

I’d not seen Cuddy’s post before I published my own; but, I find it interesting that each of us referenced Matthew 25. I chose to use it in a positive manner; in Cuddy’s apparent frustration, he used it negatively.

I’ve noticed that decorations for Halloween, and events in general supporting All Hallows’ Eve, are coming out earlier and earlier and getting more and more evil-looking.  And they seem to be increasing in size (in terms of overall display), coming close to rivalling Christmas decorations.  Sign of the times, I suppose.

[1] The song at the hyperlink (click on “SHOW MORE” under the short bit of info under the video to see lyrics), by the band Wire, was initially released as a single in 1978, then re-released, appended to the CD version of the long-player titled Chairs Missing, the title of which is British slang for someone with some sort of mild mental disorder. In the US we might say ‘a few bricks shy of a full load’ or some similar such expression. Interestingly, the next song in the queue on YouTube – at least on my computer – is a similar-themed track (though lyric content is somewhat ambiguous) by the same band (titled “40 Versions”, the last track on their ’79 release 154). Check out lyrics here (scroll to bottom): http://www.pinkflag.com/read/discography/154.php.