Legends, fables, and history blend together without any sense of direction in most discussions and writings about the 5th Century “Apostle to the Irish.” In this new book from the Christian Encounters series entitled Saint Patrick by Jonathan Rogers, however, there is a literary excellence accompanied by scholastic caution and a concern for spiritual edification. In other words, I’ve yet to run across any book about Patrick that does so well. Dr. Rogers begins with the hazards of researching writing on Patrick but launches into the biography with the things we do know about him, both certainly and questionably, with several “sidebars” in the realm of lore.

The work is as complete as it can be, insofar as things directly relate to a biographical sketch of Patrick, his life and ministry. Rogers’ concern for Patrick’s spirituality and sense of calling are clearly at the forefront of his orientation, and, it would seem, based on Patrick’s writings (contained in Appendices A & B), they were for Patrick as well. Representing this British Paul carefully and honorably is certainly accomplished by Rogers and anyone who is in the least intrigued by Patrick would benefit from reading this book in whatever format they may.

The Liberating King has come! Repent and receive and so enter His Kingdom and the renewal of all things! These are biblical teachings. They are at the core of the Gospel and yet we so often miss the urgency of this message. Many times, this is due to the familiarity we have with the typical style of English Bible translations. Those involved with The Voice, however, are seeking to be true to the text and reflect the inherent creativity of the Spirit of God and the diversity of His ordained human authors, through whom He communicated to us.

In reading The Voice New Testament (for the purpose of this review, the Gospel of Matthew), I found in it a tremendous supplement and devotional translation that is, in the main, faithful to the text (a functional translation somewhere between NIV and The Message). It has many unique features to commend it and while I wouldn’t use it as a primary translation for serious study, I am, thus far, convinced that it would be beneficial for use by Christians in every stage of spiritual development. So, for what it sets out to do, I would give it a five star rating.

Pastors Mark Driscoll and James MacDonald recently visited Haiti to encourage and support the Church there. I would encourage you to watch this and see what is happening there and to encourage people to generously give to support the work of God in Haiti.

In today’s churches, where there is a surge in the calls for music ministers and worship leaders and a number of pastors and churches dealing with questions of what worship is and what it should look like, Dr. Vernon Whaley’s Called to Worship: The Biblical Foundations of Our Response to God’s Call may come as an answer to prayer for some. Literally deriving principles for worship from the books of Scripture, Whaley attempts to provide a “full-Scripture” framework for understanding worship. Does he succeed?

Dr. Whaley’s desire is commendable. His concept of how it should be done is also good. My sense, is, however, that this book is more influenced by his Baptist roots than an informed exegesis and understanding of Hebrew or Greek (there are a number of “errors” in the language references). This is not to say that his principles for worship are wrong, but they are wrongly derived. It would be my hope that some would benefit from this book and others, seeing its weaknesses, would write a more sound, exegetically-responsible biblical theology of worship. If you’re looking for valuable reading on worship, Worship Matters by Bob Kauflin would be my recommendation.

“Where you at school?”

“Geneva College.”

“What’re you studying?”

“Christian Ministries”

“That’s wonderful. What year are you?”

“I’m in my senior year.”

“Oh, that’s great. What’s next?”

“We’re…uh….working on that.”

What you read above has become a familiar conversation in the last several months. If you’re like most other college students out there, you’ll face this question sometime in your life – whether it’s graduating high school, trying to get your kids to graduate high school, or some other so-called “stage” in life. It’s such a great question to ask, but a terrifying one to find yourself in a position of answering. I don’t know why we think it’s different for everyone else when we ask it, but we do and many of us, though we may state with confidence what we are pursuing can rarely, when the day draws near, state the “next step” with the kind of certainty we’d like.

And I know a lot of Christians, myself included, who don’t like that. The weakness in me wants to call out “Unfair!” The childishness in me insists on seeing what is above me, beyond me, and too much for me to handle. Oh sure, we come up with a lot of “helps” to deal with that problem, too: tests that will pinpoint our star career field or who we’re most compatible with, desperate pursuit of supernaturally-given knowledge and direction, the counsel of every pastor and wise(r) person we can find. We spend so much time trying to figure out the future – even the immediate future, that it’s almost become a characteristic of young evangelicals.

I’m not here to say we need to pay more attention to the present. That’s both another issue in and of itself, as well as yet another weak attempt to clear the mist. The fact is, looking at your feet when you’ve no idea where you’re going isn’t going to cut it. What I am here to say is that God has not given us 20/20 foresight, impeccable discernment or all the resources to make the best decision possible at every possible point in time. And that’s okay. It’s infuriating to our weakness, but it’s okay.

So, what to do? I’m not sure that there is a one-size-all answer to that question. But I know sitting by and waiting for all the ambiguities, shadows, mists, and distant points to clear up is not faithfulness. It’s not what God’s called us to. It’s not pressing on. In his letter to Jewish exiles, James the brother of Jesus wrote the following exhortation:

Come now, you who say, “Today or tomorrow we will go into such and such a town and spend a year there and trade and make a profit”— yet you do not know what tomorrow will bring. What is your life? For you are a mist that appears for a little time and then vanishes. Instead you ought to say, “If the Lord wills, we will live and do this or that.” As it is, you boast in your arrogance. All such boasting is evil. So whoever knows the right thing to do and fails to do it, for him it is sin. (James 4:13-17 ESV)

Again, I have no 12-step process. I don’t think God’s given us that sort of outline. But James has given us the boundaries of faithfulness: be humble, be submissive to the Lord’s providential will, and do it. And if you don’t, you will know the guilt of your sin in failing to act on the time – this life that quickly vanishes – that God has given you to glorify Him.

If you think that this puts all the burden on you, we have something more for us: the promise that God has guaranteed His glory, guaranteed the harvest, and guaranteed the redemption of all that He bought with His blood:

Likewise the Spirit helps us in our weakness. For we do not know what to pray for as we ought, but the Spirit himself intercedes for us with groanings too deep for words. And he who searches hearts knows what is the mind of the Spirit, because the Spirit intercedes for the saints according to the will of God. And we know that for those who love God all things work together for good, for those who are called according to his purpose. For those whom he foreknew he also predestined to be conformed to the image of his Son, in order that he might be the firstborn among many brothers. And those whom he predestined he also called, and those whom he called he also justified, and those whom he justified he also glorified. What then shall we say to these things? If God is for us, who can be against us? He who did not spare his own Son but gave him up for us all, how will he not also with him graciously give us all things? (Romans 8:26-32)

Moses received Torah from Sinai and delivered it to Joshua, and Joshua to the elders, and the elders to the prophets, and the prophets delivered it to the men of the Great Synagogue. They said three things: be deliberate in judgment, raise many disciples, and make a hedge for Torah. (Avot 1:1, writerʼs translation)

Containing teachings from R. Simeon the Just in the 3rd century B.C. up until the compilation of the same by R. Judah the Prince in the 3rd century A.D., Pirke Avot is a curious tractate (section) within Mishnah, the collection of the Rabbinic “oral Torah”. In part, it contains the most straightforwardly ethical teachings of all Mishnah and, unlike the rest of Mishnah, has no further commentary by later generations (Gemara). Its purpose is made evident by the first passage of the tractate: how the devout Jewish leader should approach judgment (deliberateness), the preservation of the teaching (disciples), and the purpose of his authority (hedging Torah).

This three-fold mandate, according to Avot, was passed from Mosesʼ own teaching from Sinai and was passed down through the centuries by the faithful of Yahweh. It is not within the purpose of this paper to judge the historical accuracy of this claim, but simply to acknowledge that, during the inter-testamental period, a view similar to this at least exists among the schools of the Pharisees and scribes. This has significance for our interpretation of the gospels, and the rest of the New Testament. As Perez wrote:

[I]n a way, we could say that the New Testament and Rabbinic literature are the oral tradition that always accompanied Scripture. Neither of them, therefore, has been able to avoid taking the other into consideration. That is why the Rabbinic literature is as important to the exegesis of the New Testament as the latter is to coming to know Rabbinic Judaism (Perez 103).

So when a rabbi from Galilee begins teaching and interpreting Torah “as one who authority” (Matt. 7:29 ESV), there is certainly a contrast with many of the teachers of his day, but there is also a great deal of commonality. This can be seen in the common theological presuppositions that Jesus shares with other rabbis in the centuries preceding his first century ministry. It can also be found in the comparative teaching presented by these rabbis.

Before comparison can even be done, it must first be shown that Jesus even thinks of himself as one speaking within the stream of rabbinic teaching. It has been common in the history of interpretation to read Jesus as introducing a discontinuous revelation or, at least, a modified revelation surpassing that at Sinai (Morris, Blomberg, et al). Draper, however, suggests differently:

While the symbolic depiction of authoritative teaching (ʻnew lawʼ), given on the mountain, need not imply a literal ʻnew Sinaiʼ, it does draw on the Sinai symbolism to legitimate the teaching and to indicate its continuity with the Torah. The symbol need not be seen in terms of replacement. Indeed, continuity is more likely to be the root of Matthewʼs usage. (Draper 32).

Matthewʼs recounting of the sermon demonstrates this with the phrase formula “You have heard that it was said…but I say.” This is not a mere rhetorical device and has meaning for Matthewʼs Jewish audience (The Luke 6 recounting of the sermon does not contain this formula) – a meaning that makes sense within the context of rabbinic teaching of Torah. Another formula that occurs throughout the sermon is “when you…” This is followed by a consistent list of “do not” logia. But even if the oral teaching formulae are not convincing, take note of the content of the sermon: marks of the life of piety before the God of Israel and that, if nothing else, is the marking of a true rabbinic interpreter of Torah.

But Jesus and other rabbis certainly shared some common theological convictions beyond the general pale of Jewish orthodoxy (which is very broad, indeed). Consider the texts of these three verses from Avot:

Simeon the Just was from the survivors of the Great Synagogue and he used to say “Upon three things the world stands: upon the Torah, upon the worship, and upon deeds of kindness.” (1:2, writerʼs translation).

Antigonus, a man of Sokho, received from Simeon the Just. He used to say “Do not be like servants who serve the master on condition of a gift to be received, but let them be like servants who serve the master, not on condition of a gift that is to be received. Let the fear of Heaven be upon you.” (1:3, writerʼs translation).

Hillel and Shammai received from them. Hillel used to say, “Be of the disciples who belong to Aaron: one who loves peace and pursues peace, one who loves humankind [creation] and attracts them to Torah.” (1:12, writerʼs translation).

These sayings, without dispute, belong to the era of developing Pharisaism from its early influences (Simeon the Just, the high priest who greets Alexander the Great after his conquest of Syria) and his disciple (Antigonus) to the founders of the great schools of Pharisaism (Hillel and Shammai). They demonstrate a commitment to the immutable authority of Torah, a commitment that Jesus echoes very clearly in his teaching:

For truly, I say to you, until heaven and earth pass away, not an iota, not a dot, will pass from the Law until all is accomplished. Therefore whoever relaxes one of the least of these commandments and teaches others to do the same will be called least in the kingdom of heaven, but whoever does them and teaches them will be called great in the kingdom of heaven” (Matthew 5:18-19).

In the first instance, the existence of the world is dependent upon the existence of Torah. The the second place, the faithful teaching of Torah is significant in that this, not relaxing Torah is what wants to attract others to. There is also significant concern for the proper service of the God of Israel. Not only is it Simeonʼs second pillar, but Jesusʼ teaching shares this concern in his addressing of almsgiving, prayer, and fasting. More could be explored with the similar emphases on acts of kindness towards others, but the more important question arises as to the nature of what Jesus is doing in the sermon. The rabbis were hedging the Torah. What about Jesus?

In setting himself within the stream of rabbinic interpretation and instruction of Torah, it would only be fair to argue that Jesus is hedging Torah as well. Draperʼs analysis of the content of the sermon leads him to a similar conclusion:

Matthew thus does not ʻdiffer decisivelyʼ from the Rabbinate in this respect, but seems instead to be drawing on this Rabbinic tradition of the fence about the Law. He cites the major principle, ʻThou shalt not commit murderʼ, and then provides a ʻhedgeʼ: ʻDo not be angry; do not call another a fool; be reconciled before things go too farʼ. Each of the sayings of Jesus in this section can be interpreted in this way as essentially ʻintensificationsʼ of the Torah rather than as ʻantithesesʼ (39).

Draper is not the first to suggest this and will likely not be the last. But the evangelical Christian interpreter may ask regarding the import of the sermon for Gentiles. After all, Christians have long received the sermon as binding upon their way of life, as instruction for life in the Kingdom of Heaven. Significant insight into this question has been provided by an 18th century rabbi, Jacob Emden, in one his works:

[T]he Nazarene brought about a double kindness in the world. On the one hand, he strengthened the Torah of Moses majestically, as mentioned earlier, and not one of our Sages spoke out more emphatically concerning the immutability of the Torah. And on the other hand, he did much good for the Gentiles [...] by doing away with idolatry and removing the images from their midst. [...] He also bestowed upon them ethical ways, and in this respect he was much more stringent with them than the Torah of Moses. (Emden)

Thus, a Jewish reading of the text of the sermon does not limit its import or application to Gentile followers of Jesus by necessity. Emdenʼs own analysis is that Jesusʼ teachings require more from Gentiles than Judaism would from its own Gentile God-fearers! But those very implications give rise to a whole host of questions. In an essay that explores the relevance of Torah for Christians, Daniel Joslyn-Siemiatkoski concludes with the following:

If the law given at Sinai and the gospel of Jesus Christ are not antithetical, or if the law does not pass away with the coming of Christ, what then is its status? If Gentiles are not required to keep the Torah in the same way as Israel but still are aware that Jesus viewed it with the utmost devotion, what would a positive Gentile Christian attitude toward the Torah look like? (Joslyn-Siemiatkoski 465).

It is a fair question developed from a difficult hermeneutical problem. If Jesus is to be understood as a rabbi in his messianic pronouncements, it has significant bearing for those who claim to be his followers. It would redefine what Christians believe about following Messiah, who taught a recognition of faithfulness based on the keeping of his commandments and the fruitfulness of lives lived out in pursuit of the Kingdom of Heaven. It would alter our perception of the various Judaisms throughout the centuries and also of various Christian traditions in the same time period.  The risk of pursuing this investigation is evidently significant, but the question is whether that outweighs the risk of ignoring it.

Works Cited

Blomberg, Craig L. “Matthew” (19-30). Commentary on the New Testament Use of the Old Testament. Editors: G.K. Beale and D.A. Carson. Grand Rapids, MI: Baker Academic. 2007.

Draper, Jonathan A. “The Genesis and Narrative Thrust of the Paranesis in the Sermon
on the Mount.” Journal for the Study of the New Testament. Issue 75 (Sept. 1999). p. 25-48.

Emden, Jacob. “Rabbi Jacob Emdenʼs Views on Christianity.” 28/10/09. Online: http://
www.auburn.edu/~allenkc/falk1a.html

Herford, R. Travers. Pirke Aboth: The Ethics of the Talmud: Sayings of the Fathers. New
York, NY: Schocken Books, Inc. 1975.

The Holy Bible, English Standard Version. Wheaton, IL: Crossway. 2001.

Joslyn-Siemiatkoski, Daniel. “”Moses Received the Torah at Sinai and Handed It
On” (Mishnah Avot 1:1): The Relevance of the Written and Oral Torah for
Christians.” Anglican Theological Review. Vol. 91, Issue 3 (Summer 2009). p.
443-466.

Morris, Leon. The Gospel According to Matthew. Grand Rapids, MI: William B.
Eerdmans Publishing Company. 1992.

Perez Fernandez, Miguel. “Rabbinic texts in the exegesis of the New Testament.”
Review of Rabbinic Judaism. Issue 7 (2004). p. 95-120.

I’d be willing to walk a far distance for A Million Miles in a Thousand Years: What I Learned While Editing My Life. In a stroke of writing genius, Donald Miller has given people a challenge far more imperative than The Purpose Driven Life and other similar books. While reflecting on the process of adapting one of his previously published books for the silver screen, Don discovered something about life: it’s really a story and it really needs to be a good one, and if we don’t have a good story in our lives, we’re profoundly (and rightly) dissatisfied. So, Don wants his readers to get a better story.

I enjoyed A Million Miles from the first page until the last page of the acknowledgments. The challenge is provocative and vital. The approach is transparent and humorous. The satisfaction from reading is high. A prayerful reader will benefit greatly from pondering and reflecting about the story that they are telling with their lives. Are you living a good story? Are you the character that God has called you to be? Don won’t answer those questions for you, but he does give you the chance to find out for yourself.

Fear defines much about us as human beings. We’re afraid of so many things: the consequences of sin; of ourselves; of what errors we might make; of finances, of catastrophe. It is a part of the human condition. It’s part of what Jesus came to defeat. That is precisely what Max Lucado sets out to confront in Fearless. Working through the nature of fear, and the different kinds of situations that we face fear as sinners, parents, people who aren’t in control, and victims of circumstance, Lucado points the reader again and again to Jesus and the power of this great Savior Who dealt with our sin – the very source of fear.

I very much admire the approach that Lucado takes in this book. This book is seasoned with grace, appropriate levels of humor and the ever-present reality of what our fallenness has done to us. He does well to tell the reader, certainly with a communicative charm, that if they are fearing, they are not giving Jesus His due and the attention and trust that He has shown conclusively and decisively that He deserves. This is a helpful resource for meditating on Jesus’ defeat of our fear.