Bully’s Blog

Band of Brothers - 1

It’s a temptation to water down the Bible to make it palatable for “normal” people (let alone watering it down for ourselves!). Problem is, before we know it, what we are teaching bears little resemblance to the actual Bible. The Bible has odd corners where we think it should be smooth, and it says nothing about many things we moderns deem crucial. So let the hungry eat cake.

Many youth leaders, and even pastors, present the Almighty as being desperate for our company. Although He is not needy, what He desires is more than relationship. He wants “friends,” but His definition of this word is not ours. Even if we don’t go down the track of using the actual phrase “heavenly buddy” in our teaching, we are still further off the biblical mark concerning friendship with God than we might have thought possible.

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The Pharisees’ call for miracles from Jesus was a sign of immaturity. As the story of the patriarchs demonstrates, the growing maturity of the people of God is illustrated in less of a need for proofs. The Word is enough. Miracles are occurring around the world in places where the gospel is new and faith needs assurance. In the West, genuine miracles of this nature seldom occur. Is it due to a lack of faith or a call to greater faith? We have had the Scriptures forever, and the childish desire for (and manufacturing of) miracles, betrays a reversion to childhood.

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Warren Gage/Christopher Barber and then James Jordan on Joseph’s wisdom:

“How strange Joseph’s behaviour toward his brothers appears to a modern reader! He recognises his brothers immediately but maintains his Egyptian disguise. He speaks harshly to them and then only through an interpreter. He charges them with spying — a capital crime for which he can sentence them to death. He takes one brother as a hostage. He returns their silver as they go home for the first time, and then he sets the brothers up in order to accuse them of stealing his silver cup on their second return trip, at which point he has them arrested. In short, he terrifies them.

What does this all mean? Is Joseph seeking revenge? Clearly that is not the case, for he so loves them he can hardly restrain himself fom revealing his identity — and his forgiveness — to them. Surely he is not vengeful. Why does he act this way? And why does the text go to such lengths to describe all of this?

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or Filling Up That Which is Lacking

After reading about the Bible’s use of robes as symbols of office (see The Dominion Trap by James B. Jordan), Tim Mitchell commented:

In Bible study we’ve been looking at John, so a few weeks ago was John 13. My Bible translated v.4-5 as “So he got up from the table, took off his robe, wrapped a towel around his waist, and poured water into a basin. Then he began to wash the disciples’ feel, drying them with the towel he had around him.”

So that recalled for me the couple of pages on robe imagery, and it seems to foreshadow what Jesus will do later on very well: He is willing to take off his authority and righteousness, and take on the dirt of our sin.

But then I got a bit unsure, since Jesus then goes on to say “you ought to wash each others’ feet” in v.14 and “Do as I have done to you” in v.15. So if the symbolism applies, how are we also supposed to take other peoples’ sin on us as Jesus did?

Firstly, what a great question. Many New Testament passages become so familiar that we often lose the ability to really think about their ramifications.

The structure of the Last Supper puts this action of Jesus at Atonement, the Laver (Day 6). Jesus is liturgically pre-enacting His role as High Priest. The Adam removed his glorious robes and wore linen for the Day of Covering. Jesus left this in the tomb with our sin on it. But that is not all the High Priest did. He approached the Most Holy twice.

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The first ‘cycle’ in the Joseph narrative wasn’t covered in Totus Christus. I have included it in Bible Matrix, and it contains some wonders.

Firstly, Joseph’s first dream (the bowing sheaves) is placed at Firstfruits - Day 3. His second dream (sun moon and stars) is at Pentecost - Day 4.

Secondly, Joseph receives his robe from Jacob at Passover (covering). It symbolises the firmament (Day 2). And his brothers cover it with goat’s blood at Atonement (covering). It symbolises the substitutionary animals and mediatory Man (Day 6). The giving and taking of the robe match chiastically.

Of course, these Scriptures predate the feasts in Leviticus 23.

or Systematic and Biblical Theologies

More on typology. A helpful picture.

 Tim Challies summarises Gage and Barber’s approach in their study guide on Genesis 37-50:

“I have learned to expect to be underwhelmed with study guides. Sadly, it was with this expectation that I began to read The Story of Joseph and Judah, a guide written by Warren Gage, Associate Professor of Old Testament at Knox Theological Seminary and Christopher Barber, a lawyer who is also a graduate of Knox Theological Seminary. I am glad to say that this guide, which promises to provide a ‘fresh look at Genesis 37-50,’ does just that and does it very well.

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One major difference between Jordan and other preterists is his identification of Paul’s “man of sin.” Jordan is correct in naming the Herods rather than Nero because he understands biblical typology better.

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or A Marriage Made in…

The Bible is big on mediators. Adam’s role as faithful Showbread would link heaven and earth. He would be a god-man. Fulfilled by Christ, this is the liturgical role of a minister. He faces God as representative of the Bride, and faces the church as the representative of the Bridegroom. He is Solomon at the completion of the Temple dedication.

The ‘hell’ hybrids are the Land-beasts of the Bible. This is what Adam became, conspiring with Satan. It was an unholy alliance between God’s mediator and the Creation, in which the Creation called the agenda. The resulting peoples are hunters like Nimrod and Esau, wolves instead of shepherds, bloodthirsty children of the daughters of men.

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“Because of Christ we are thought of as fools, but Christ has made you wise. We are weak and hated, but you are powerful and respected. Even today we go hungry and thirsty and don’t have anything to wear except rags. We are mistreated and don’t have a place to live. We work hard with our own hands, and when people abuse us, we wish them well. When we suffer, we are patient. When someone curses us, we answer with kind words. Until now we are thought of as nothing more than the trash and garbage of this world.” 1 Corinthians 4:10-13

So, are God’s people to wear rags? Or should they be dressed well like Solomon or the woman in Proverbs 31? Or is that even the right question?

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The Jews choose a violent, thieving murderer—like Herod—a beast, for release instead of the Son of God. When forced to choose, they publicly proclaim Caesar (Daniel’s fourth beast) as their king. When Adam is unjust, Eve follows the “light” of a beast.

Like Joseph and Daniel, the obedience of the suffering servant brings a nightmare to the Gentile ruler, or in this case, his wife. She warns Pilate to have nothing to do with “that just man”. From the seat of judgment, he gives the Jews a choice. Like Joseph and Daniel, the Jews unwittingly open the mystery of God.

Jesus is crowned with thorns as Adam’s successor. As Israel, He is a cursed Land bearing a cursed crop—the crown of Abimelech, the bramble king who slays his brothers. Christ dies on behalf of Herod’s kingdom, a compromised rule whose only use was kindling in God’s nostrils.

As High Priest making atonement on the mountain of God, Jesus is again flanked by two men. One ascends to paradise. The other goes to destruction.