Category Archives: Religion

The Fullness of God

Ephesians 3:14-21. (NIV)

14For this reason I kneel before the Father, 15from whom his whole family in heaven and on earth derives its name. 16I pray that out of his glorious riches he may strengthen you with power through his Spirit in your inner being, 17so that Christ may dwell in your hearts through faith. And I pray that you, being rooted and established in love, 18may have power, together with all the saints, to grasp how wide and long and high and deep is the love of Christ, 19and to know this love that surpasses knowledge – that you may be filled to the measure of all the fullness of God.

20Now to him who is able to do immeasurably more than all we ask or imagine, according to his power that is at work within us, 21to him be glory in the church and in Christ Jesus throughout all generations, for ever and ever! Amen.

Paul’s prayer for the Ephesian church – not that they would have some of God’s Spirit, but that they would be filled to the measure of all the fullness of God – how is that even possible? Back at the end of chapter 1 he describes the church as “the fullness of him who fills everything in every way.” God in all his fullness lives in me. Not a little bit of God, not a tiny bit of God’s power, but the fullness of God in his infinite power and infinite wisdom and infinite love. And not in me only, but in every one of my brothers and sisters in Christ. We don’t ask what Christ would do if he were here in the flesh, he is here in the flesh. He’s here in my flesh, and in the flesh of every person who, by faith, belongs to Christ. We are his flesh. May we act in that knowledge and in the fullness of his Spirit!

This flows out of love. Not my love, but God’s love for me, and through me to others. To be filled with the fullness of God is to know the love that surpasses knowledge. As I am rooted in God’s love, I will have the power to understand how great his love is, and in knowing his love, I will be filled with his fullness.

I don’t get how I, a finite being, can grasp the infinite love of God. To know what surpasses knowledge. But maybe I don’t need to understand it; maybe I just need to ask for it, and to trust that God is able not only to give me what I ask for, but immeasurably more.


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A Demonstration of Wisdom

Ephesians 3:7-13. (NIV)

7I became a servant of this gospel by the gift of God’s grace given me through the working of his power. 8Although I am less than the least of all God’s people, this grace was given me: to preach to the Gentiles the unsearchable riches of Christ, 9and to make plain to everyone the administration of this mystery, which for ages past was kept hidden in God, who created all things. 10His intent was that now, through the church, the manifold wisdom of God should be made known to the rulers and authorities in the heavenly realms, 11according to his eternal purpose which he accomplished in Christ Jesus our Lord. 12In him and through faith in him we may approach God with freedom and confidence. 13I ask you, therefore, not to be discouraged because of my sufferings for you, which are your glory.

There is a focus in these verses on the wisdom of God. The church does not exist simply for the benefit of the world, but also to demonstrate God’s wisdom in the heavenly realms. Let’s make this more specific: God chose me for adoption as his son, in order to display his wisdom to the heavenly rulers. I, along with my brothers and sisters in Christ, am the fulfillment of God’s purpose. In me, and in my brothers and sisters, God displays not just his mercy, but also his wisdom. That seems counterintuitive – that it was wise of God to choose us as his sons and his heirs. And yet, that is what he is clearly saying here; through the church, the wisdom of God is displayed in the heavenly realms.

And, like Paul, I, by the grace and wisdom of God, am called to participate in the work of establishing the kingdom. Lord, may I be a faithful servant, to do all that you have given me to do!


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Remembering Who I Was

Ephesians 2:1-5 (NIV):

1As for you, you were dead in your transgressions and sins, 2in which you used to live when you followed the ways of this world and of the ruler of the kingdom of the air, the spirit who is now at work in those who are disobedient. 3All of us also lived among them at one time, gratifying the cravings of our sinful nature and following its desires and thoughts. Like the rest, we were by nature objects of wrath. 4But because of his great love for us, God, who is rich in mercy, 5made us alive with Christ even when we were dead in transgressions – it is by grace you have been saved.

I was dead and an object of wrath when I followed the ways of the world and of the devil. God, in his mercy, brought me to life in Christ. This also is part of remembering who I am: I am a man who was dead in sin, and who is now alive in Christ, because of God’s grace to me.

The resurrection is not just about Jesus; it is also about me. I have been raised from death to life, not by any merit of mine, but solely by God’s infinite love and grace. No wonder Paul in Romans 8 says that we are more than conquerors! I have already been raised from the dead. What reason could I possibly have for fear? If God is for me, who cares who stands against me? It doesn’t even matter!

But because of his great love for us. God, who is rich in mercy, made us alive with Christ even when we were dead in transgressions (v. 4-5).

It’s not even that I’m destined to win, as DeGarmo and Key sang. No, I’ve already won. God will not take away what he sacrificed his son to give me, and there is no other power or authority, in Heaven or on Earth or under the Earth, that can take it away either.

If I had earned this, I would have to worry whether or not I am still worthy to keep what I earned. But I didn’t earn it! God has, in his grace, included me in the resurrection of Christ. Jesus is worthy, not me.

Jesus did not come into the world to make bad men good. He came into the world to make dead men live! – Leonard Ravenhill

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Remembering Who I Am

Ephesians 1:1-5 (NIV):

1Paul, an apostle of Christ Jesus by the will of God,

To the saints in Ephesus, the faithful in Christ Jesus:

2Grace and peace to you from God our Father and the Lord Jesus Christ.

3Praise be to the God and Father of our Lord Jesus Christ, who has blessed us in the heavenly realms with every spiritual blessing in Christ. 4For he chose us in him before the creation of the world to be holy and blameless in his sight. In love 5he predestined us to be adopted as his sons through Jesus Christ, in accordance with his pleasure and will…

I’m not rejected. I don’t have to earn my way back into God’s good graces (as if I could!). God has blessed me with every spiritual blessing. God chose me before the creation of the world – before I ever rejected him, before I was even born, or anybody else was born either – to be holy and blameless in his sight. Did he know when he chose me what I would do? Of course he did! He’s always known. And he still chose me. Me. To be holy and blameless in his sight. To be adopted as his son.

I spent years walking away; sometimes drifting, sometimes running full speed away from God. And at the end of it, I found that I didn’t have to walk back. All I had to do was turn around, and he was right there, where he’d been the whole time. Even when I abandoned God, he never left me. And he calls me holy and blameless in his sight.

I have sensed for a while now that God is saying to me, “remember who you are,” and now he has brought me to this passage. Who am I? I am an adopted son of God, chosen before the creation of the world to be holy and blameless in his sight.

I don’t have to do anything to be holy and blameless in the sight of God. It’s his choice, not mine. No wonder the apostles turned the world upside down (really, right side up) in the first century! They knew who they were.

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Quote of the Day

“One of the best ways of meeting the  accusations of our enemies is to lead a life of strict integrity. It is not easy for the wicked to reply to this argument.” – Albert Barnes


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Further wild speculation

After I wrote the blog post from two weeks ago, speculating that the “Ararat” of Genesis 8 might refer to Arrata in southwestern Iran, rather than Urartu in Anatolia, I stumbled over a very interesting article from 2014. The article is by Mohammed El Bastawesy, and it’s titled, “The Geomorphological and Hydrogeological Evidences for a Holocene Deluge in Arabia.”*

According to this article, during the late Pleistocene there was a massive lake occupying most of the southern part of the Arabian peninsula. At some point between 13,000 and 8,500 radiocarbon years ago the lake suddenly broke out of its basin – the article doesn’t explain why, but the entire region is geologically active. The water flowed north and east into what is now the Persian Gulf, which at the time, if you recall my earlier post about the Gulf Oasis, was dry and very likely habitable.

That makes three separate sources of flooding for the oasis: 1) Sea level rise, which is known to have happened but would not have happened suddenly without other conditions (such as breaking through a natural levee) that are not known to have been present. 2) River floods, which have not, to my knowledge, been conclusively shown to have occurred, but can nevertheless reasonably be assumed to have happened from time to time. 3) The emptying of this megalake, which is known to have happened and to have been sudden.

Before getting too excited, however, we need to remember that the very latest time period that all this could have happened is still a couple of millennia before anybody could possibly have written the story down. An oral narrative would only be passed down over that distance of time if each succeeding generation found it relevant to their own concerns. If not, after a few centuries the story would almost certainly be changed beyond recognition, if it survived at all. So, as I said earlier, this is wild speculation. But I think it’s interesting nonetheless.

*Published in Arabian Journal of Geosciences 8 (5): 2577-2586.


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Inequality in Ancient Israel

I read an interesting 2018 monograph* this morning by Avraham Faust about the archaeological evidence for social stratification in the Levant during the Iron Age. Faust looked at architecture, specifically houses, at dozens of archaeological sites. He divided the houses into four classes based on size, construction quality, and shared walls, and used the resulting categorization to create Lorenz curves for each site.

Interestingly, graphing the curves revealed significant social stratification for urban location – cities and large towns – but essentially none in rural villages. Faust attributes the difference to the presence of hired labor in urban areas. He also notes that this result implies that when the Biblical prophets denounced the exploitation of the poor, they were looking at what was happening in urban areas, not rural villages.

I would add in addition that this finding implies that in that society it was effectively impossible for individual households to accumulate large amounts of land. Archaeology obviously can’t reveal how closely Iron Age villages followed the laws about land and inheritance in the Torah, but we can use it to infer that whatever rules actually were followed led to farm land being distributed among a large number of households instead of just a few, and that the distribution at the level of the village was roughly equal. There were no large estates or landlords.

In contrast to my rant back in April about the misuse of Biblical archaeology, Faust’s monograph is an example of its proper application. He used archaeological methods to address an archaeological question about a culture in the past, not to try and prove or disprove anything in the Bible. The results do provide some insight into the way certain Biblical texts would have been understood by their original intended audience, however, and also give us a more precise picture of who the original intended audience of those particular passages was; that this message was aimed specifically at wealthy urban dwellers.

*Social Stratification in the Iron Age Levant. In Behind the Scenes of the Old Testament, edited by Jonathan S. Greer, John W. Hilber and John H. Walton, pp. 482-491. Baker Academic, Grand Rapids.

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A Wild Speculation

It has occurred to me to wonder whether it’s possible that the Hebrew word ‘rrt given in Genesis as the resting place of the Ark should be read as “Arrata” instead of “Ararat.” Although the location of the legendary land of Aratta is uncertain, the road there from Sumeria, according to an account from the 21st century BC, went through Susa and Anshan. That would probably put it somewhere in the southern part of modern Iran. If that were the case, then the Mountains of ‘rrt, where the Ark was supposed to have landed, would be best understood as the mountains that separate Arrata from Sumeria. That is, the Zagros range.

I’ve been thinking about this in connection with a previous post here about the Persian Gulf Oasis. A major flood there, in the era when it was exposed above sea level, would easily cover a vast area. (The word ‘eres, translated as “earth” in Genesis 6 is also used i many other places in Genesis, and in the rest of the Bible. In most cases, it clearly does not refer to the entire planet. That’s something that should be kept in mind, since geology has definitively ruled out a planetary flood at any point during which humans, or anything that can be recognized as a human ancestor, existed.)

The hypothetical oasis and the region around it are now beneath the waters of the Persian Gulf. However, the rising sea could not have occurred fast enough to produced a catastrophic flood. But a river flood there could be just as devastating as a river flood in any other mostly flat region. And if the rising sea had, hypothetically, been held back by a natural levee of some sort, a sudden breakthrough would likely have utterly destroyed the entire area. Either way, debris and any boats could easily have wound up at the base of the Zagros Mountains. Thus my speculation about the name ‘rrt.

Now, granted, I am not a specialist in the Ancient Near East (my master’s thesis was The Archaeological Investigation of Gardening at the Historic Railroad Station of Kearsarge, California). I do know a little, however; enough to have adopted the position of a fairly strong maximalist, as that term is used in Biblical archaeology. In other words, I consider the Biblical text to be reliable history unless and until other evidence rules it out. The opposite, or minimalist, position holds that the Bible is not reliable except when corroborated by external evidence. (These positions should be understood as the ends of a continuum, not a dichotomy.)

And let’s be clear; all I’m offering at the moment is speculation. As far as I know, there is no evidence either for or against this scenario. However, it is likely that evidence to either support or refute this speculation can be found in the geology and archaeology of the Persian Gulf, if political conditions there are ever such that research can safely be done.


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Explaining the Trinity

For nearly 2,000 years, theologians have tried to come up with an analogy to explain the Trinity in a way that isn’t heretical. So far, no one has succeeded, as two Irish peasants explain to St. Patrick:

It has occurred to me that the concept of particle/wave duality in physics might be used to develop a non-heretical analogy. Unfortunately, even if it can be done, it would fail on the grounds that the basic purpose of an analogy is to make a difficult concept easier to understand, and no part of modern physics makes anything easier for normal people to understand.


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Thoughts on a Sabbath Healing

In Matthew 12:9-14 (NIV), we find this account of Jesus healing a man’s hand:

9Going on from that place, he went into their synagogue, 10and a man with a shriveled hand was there. Looking for a reason to accuse Jesus, they asked him, “Is it lawful to heal on the Sabbath?”

11He said to them, “If any of you has a sheep and it falls into a pit on the Sabbath, will you not take hold of it and lift it out? 12 How much more valuable is a man than a sheep! Therefore it is lawful to do good on the Sabbath.”

13Then he said to the man, “Stretch out your hand.” So he stretched it out and it was completely restored, just as sound as the other. 14But the Pharisees went out and plotted how they might kill Jesus.

It’s sadly ironic that the Pharisees were angered by a man being healed on the Sabbath, but apparently had no problem with plotting to kill somebody on the Sabbath. Comparing this with other passages in the Gospels, it’s clear that they understood the Sabbath as a duty they performed in service to God, while Jesus, in contrast, understood it as a benefit God had provided for humanity.

The Pharisees were so convinced they had properly interpreted God’s Law that they were unable to recognize when they were in the presence of the one who had authored that Law. And this same attitude that elevates a particular understanding of the Scriptures to the status of Scripture itself, is sadly rampant in evangelical Christianity today. There is a decided lack of acceptance of the possibility of having gotten even the slightest detail wrong. This is, oddly, in contrast with mainstream Protestantism, where there is too often an unwillingness to accept the possibility of having gotten it right! The middle way, trusting that, in the Church, God has preserved the true Gospel, while accepting that any particular individual or group might have misunderstood some of the details, requires both faith and humility; faith without pride and humility without compromise.


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