Posts Tagged ‘Adam Hamilton’

Is your view of scripture’s inspiration consistent with Jesus’ and Paul’s view?

February 1, 2017

My sermon last Sunday (which I’ll post soon) was on Jesus’ words in Matthew 5:17-20. This passage includes these words from verse 18: “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.” In my sermon, I reflected on the meaning of the inspiration of scripture. I said the following:

Now, when Jesus refers to the “Law and the Prophets” in verse 17, or even “the Law” in verse 18, Bible scholars tells us that this is shorthand for saying, “the entire Bible”—which at the time was what we would call the Old Testament.

And he’s saying two very important things about the Bible.

First, he’s saying that the Bible—every word of it—is given to us by God. And every word of it matters. That’s what Jesus believed. Why do I say that? Well, notice Jesus refers to “an iota” and a “dot.” Jesus would have been referring to tiny strokes in letters of the Hebrew alphabet. But for us that “iota or dot” would be similar to the crossing of a “t” or the dotting of “i” in our own alphabet—or putting an apostrophe or a punctuation mark in the right place. Or distinguishing a lowercase “q” from a lowercase “g” by adding a curl to the end of the stem. That’s the level of detail that Jesus is talking about. And he’s saying, in so many words, that God cared about each of those details in the Word that he gave us.

The end result of all this, as New Testament scholar N.T. Wright said, is that God ensured that we the Church have exactly the Bible that God wanted us to have.

From here, I talked about recent controversies surrounding Andy Stanley’s words about the Virgin Birth and Adam Hamilton’s “three bucket” approach to scripture. In my view, neither of their viewpoints is compatible with Jesus’ own view of the inspiration of scripture.

Or Paul’s…

I’m starting a Bible study tonight on Galatians, and I was reminded that Paul’s argument in Galatians 3:15-18 depends on a close reading of two verses in Genesis. Unless we believe that Paul was wrong, and such a reading was unwarranted, then what does that say about our view of inspiration?

The ESV Study Bible commentary on v. 16 puts it like this:

Gal. 3:16 God spoke promises to Abraham on several occasions, but probably Gen. 13:15 and 17:8 are particularly in view. And to your offspring. Paul knows that the singular (Hb. zera‘) can be used as a collective singular that has a plural sense (he interprets it in a plural sense in Rom. 4:18). But it also can have a singular meaning, and here Paul, knowing that only in Christ would the promised blessings come to the Gentiles, sees that the most true and ultimate fulfillment of these OT promises comes to one “offspring,” namely, Christ. Paul’s willingness to make an argument using a singular noun in distinction from its plural form (which occurs in other OT verses) indicates a high level of confidence in the trustworthiness of the small details of the OT text.

A majority African UMC? I can’t wait

May 25, 2016

Aside from contributing my “thumbs up” to a few friends’ Facebook posts over the past couple of weeks—the lowest form of social media slacktivism—I surprised myself at how silent I remained throughout the ten days of the United Methodist Church’s General Conference in Portland.

In case you haven’t heard, no resolution related to sexuality and marriage made it to the conference floor for a vote. As it stands today, therefore, UMC doctrine remains unchanged. Meanwhile, legislation that emerged from committees indicated a theologically rightward tilt, as our denomination is on the verge of becoming majority African.

I, for one, can’t wait! I hope they send missionaries over here to teach us how to be Christians again!

The reason no legislation came to a vote is because the Council of Bishops headed it off with a  plan of their own: Sometime before 2020, a specially called General Conference, whose membership will be identical to the group that met in Portland last week, will vote on proposals made by a CoB-appointed commission. The commission’s membership will supposedly reflect the global membership of the church.

In other words, as thousands of others have already pointed out, the bishops’ plan amounts to “kicking the can down the road.”

I’m disappointed. I was rooting for one piece of legislation that passed committee known as the CUP Plan. It would have strengthened accountability (in the form of minimum sentences) for clergy who break covenant with the church by performing “gay weddings” (the “stick”). At the same time, however, it would have offered progressive congregations a gracious path to exit the denomination while retaining their church property (the “carrot”).

It stood a reasonable chance of passing from what I’ve read. Now we’ll never know.

Regardless, I hope that this soon-to-be-appointed commission will make a similar proposal—or if not, at least have the courage to propose splitting the church up. The differences between traditionalists like me and revisionists are irreconcilable. As I’ve often blogged here, there is no middle way. Methodist “centrists” are either those who haven’t thought it through or (more likely) are progressives who are willing to bide their time until, they believe, cultural pressures will force the church’s hand. Adam Hamilton, for one, wrote that within ten years—after the older generation dies off, presumably—homosexuality will no longer be an issue for us Methodists.

As I blogged at the time, what do young people know about scripture that older generations don’t know? Because as always, as always, as always, the issue that divides us comes down to the authority of scripture.

Besides, what credibility has Western culture earned such that it should dictate what the church does and believes?

Nevertheless, this professor, from the UMC-affiliated Claremont School of Theology, rightly questions whether biding one’s time is a realistic option for progressives in light of shifting demographics in our church:

By the next General Conference, since the UMC is growing only in areas with a more traditionalist viewpoint on LGBTQ inclusion, the church’s position as a whole is almost guaranteed to become more conservative, not less in the coming yearsSome progressives I talk to acknowledge that bringing about a change in the current rules will now take at least 16 years, with some predicting 30-year struggleAre we willing to live with our current divide for another generation? In light of our denominations plunging membership, does the church even have time to wait sixteen years, much less thirty or more?

In other words, if the progressives couldn’t get what they wanted this year, they’re far less likely in years to come.

To his credit, whether he agrees with “my” side or not, the author seems to understand the stakes for theological conservatives like me.

I often don’t see this same understanding of the stakes among many progressive clergy I know. For example, one of them posted a link to his blog post on social media yesterday. He was complaining about how we conservatives often (rightly) frame the issue in terms of Christian orthodoxy. He disagrees, writing, “When I hear [orthodoxy] used in this context, I find the speaker often actually means that he or she does not believe that God does new things outside of the knowledge base of those who wrote the scriptures under the inspiration of the Holy Spirit.”

To which I replied:

No. What revisionists on this issue ask us to believe is that the Holy Spirit is “showing us something new,” which contradicts what the Spirit has already shown us.

Arguments about truth outside of scripture are beside the point. Quantum mechanics is beyond the scope of the Bible. Sex and marriage are not.

Again, no one has to agree with theological conservatives in order to fairly represent what we believe.

General Conference wasn’t a total wash: Conservatives won a clean sweep of five new members of the Judicial Council—our church’s Supreme Court. And, by a wide margin, they withdrew our church from a pro-abortion ecumenical organization that the UMC helped create back in the early-’70s (those were the days!). They also removed language in our Discipline that explicitly affirms Roe v. Wade.

All that to say, I hope our bishops can see the writing on the wall and do the right thing.

Why Adam Hamilton is still wrong (Part 2)

May 6, 2016

In a post last week, I began examining Adam Hamilton’s latest salvo in his effort to change our United Methodist doctrine on sexuality. I wrote mostly about the way he conflates the Bible’s words about slavery and women with homosexual behavior. He argues that traditionalists like me are bound to be inconsistent in our interpretation of scripture if we nevertheless oppose slavery and support women in ordained ministry. Hamilton’s argument is a kinder, gentler spin on the popular “shellfish argument.”

As I said in my earlier post, however, before revisionists like Hamilton accuse my side of inconsistency, they might look in the mirror: If they reject what the Bible says about homosexual practice, on what basis do they affirm what the Bible says about anything related to sexual behavior?

Needless to say, if this question occurred to Hamilton, he doesn’t address it. In fact, notice the seemingly high-minded way he criticizes both conservatives and progressives in our current dispute. I suspect that the following two paragraphs are an attempt by Hamilton—a “centrist” on the issue—to stake out middle ground between two extremes:

Conservatives on this issue (by the way, one can be progressive on a host of issues, yet conservative on this issue, and likewise one can be conservative on a host of issues yet progressive on same-gender marriage) base their views of the incompatibility of same-gender relationships on a particular way of reading the Bible, which in turn is based upon a particular, but often inconsistently held, way of understanding what the Bible is and how God speaks through it.

Progressives on this issue, likewise, base their willingness to embrace same-gender relationships as acceptable to God on a certain way of reading the Bible, one that is also based upon a particular, but not always clearly articulated, way of understanding what the Bible is and how God speaks through it.

If you were a neutral observer, knowing nothing about the issue, which would you rather be—a conservative or a progressive? After all, we conservatives are “often” inconsistent in our view of scripture, whereas progressives are “not always clearly” articulate about their view. The problem with progressives, in other words, is not that they’re ever wrong, but that they don’t communicate very well.

Hamilton’s blog post aims to remedy that situation.

To that end, he devotes some paragraphs to our understanding of the inspiration of scripture. I’m sure he says more about this in a recent book in which he introduced his “three buckets” hermeneutic. But he says a lot about it here that merits consideration.

On the issue of same gender acts, [the Bible’s authors] wrote based upon their understanding of human sexuality, in the light of the prevailing same-gender practices of their time.

What were the “prevailing same-gender practices” that the Bible’s authors were writing against? In a series of rhetorical questions, he offers clues. Here’s the first one:

Do Moses’ words commanding that men who lie with men should be put to death express the heart of God towards them?

There are a number sins that merit the death penalty in the Old Testament—including sins that many of us have committed, whether they include homosexual sex or not. Whether or to what extent these death sentences were actually imposed in ancient Israel, the only true theocracy that has ever existed, is interesting but beside the point. The point is, the sentence itself is just, even as (we hope) mercy will often rise above justice.

Besides, all of us humans have already received the death penalty for our sins. We will all die, after all, and when we do, it will ultimately be because of our sin. Isn’t this the clear teaching of Genesis 2-3?

To suggest, as Hamilton does, that this just penalty for our sin—any sin—fails to “express the heart of God,” makes the gospel incomprehensible.

The starting point of the Good News of Jesus Christ is Bad News. We all deserve death. We all deserve God’s judgment. We all deserve God’s wrath. We all deserve hell.

In nearly the same breath, however, I need to say, “Nevertheless…” God loved us too much to simply leave us in that helpless condition, and so he implemented a rescue plan for humanity, which meant that God himself, the Word made flesh, would suffer and die in our place.

For the sake of argument, suppose Hamilton conceded that the unanimous opinion of almost two-thousand years’ worth of reflection on scripture was correct, and that God really is telling us through his Word that homosexual behavior per se is a serious sexual sin of which we must repent or risk being excluded permanently from God’s kingdom. Given that ancient Israel was, uniquely, a theocracy whose criminal penalties are no longer binding (as Jesus himself demonstrates with the woman caught in adultery in John 8:2-11), would Hamilton still say that the death penalty was, even in the context in which these penalties were originally prescribed, unjustified?

In other words, did the death penalty fail to “express God’s heart” even in its original context?

I’m guessing that Hamilton would say that it didn’t express God’s heart. In which case the Bible’s authors didn’t merely get it wrong on what Hamilton refers to elsewhere as “five or six verses about homosexuality”; they got it wrong on hundreds, if not thousands, of verses!

If so, what’s left of one’s doctrine of scripture and its inspiration?

I’ll say more about that later.

Once again, what’s wrong with “everything happens for a reason”?

May 2, 2016

There are many good reasons for avoiding the aphorism “everything happens for a reason.” It’s trite and can be easily misunderstood. But as I’ve written before, I often disagree with the reasons its detractors give for avoiding it.

This Adam Hamilton blog post (the one before the last one) is an example. Hamilton apparently devotes a chapter in his new book to his objection. In response to what he wrote online, however, I offered the following comment. (Again, if I’m failing to consider something, please let me know.)

If God is ultimately sovereign, as you say, then that at least means that God allows suffering. Do you explore the difference between “allowing” and “causing” in your book? I hope so, although I would argue that the difference isn’t as great as we often imagine.

For example, we Christians believe that God answers prayer. Jesus couldn’t be more emphatic on this point. If we pray for a loved one to avoid suffering, for example, and our loved one suffers anyway, what do we make of that?

I only see one of three options: 1) God heard our prayer, but was unwilling or unable to give us what we prayed for. 2) God heard our prayer, but whether or not he grants our petition is completely arbitrary. There is no reason for God’s granting or failing to grant our petition. 3) God heard our prayer, considered it alongside everything else going on in the world—including other people’s prayers and the consequences for the rest of Creation related to granting this single petition—but said no. If (3) is true, then we can rightly say that God had good reasons for allowing our loved one’s suffering, even though God didn’t directly cause it. Therefore, this person’s suffering does happen for a reason.

Is there some fourth option I haven’t considered?

Roger Olson had a blog post a while back about Arminian theology and its emphasis on God’s antecedent will (what God would want in a world without sin) and God’s consequent will (what God wants in the world in which we actually live). Given that we live in this fallen world, God wills things that he wouldn’t otherwise will had we not sinned. That seems very reasonable to me.

I would also emphasize that God has the power to transform suffering and evil for our good. After all, he transformed the greatest evil and suffering the world has ever known—the cross of his Son Jesus Christ—into the greatest good that the world has ever known. Surely he can do the same with lesser evil and suffering.

Isn’t this exactly what he did in the case of Joseph? “As for you, you meant evil against me, but God meant it for good, to bring it about that many people should be kept alive, as they are today” (Genesis 50:20).

Why Adam Hamilton is still wrong (Part 1)

April 28, 2016

In these days leading up to our United Methodist Church’s General Conference, many Methodist clergy who support changing our Book of Discipline‘s still-orthodox doctrine on sexuality and marriage have become increasingly vocal on blogs and church-related websites. None is more high profile than mega-church pastor Adam Hamilton of the Church of the Resurrection in Kansas City.

When Hamilton first publicly stated in a 2012 sermon that he now supports changing our doctrine, I wrote about it.

He doesn’t make any new arguments in a blog post he published yesterday, except his tone is more assertive. In his 2012 sermon, he seemed almost circumspect as he shared his testimony about his “conversion” on the subject, after years of towing the traditionalist line. Today, by contrast, he’s far more confident, encouraging his fellow revisionists to hold our denomination together for just ten more years, after which this will become “a non-issue, as even most evangelical young adults in the United Methodist Church see this issue differently from their 40- and 50- and 60-year-old parents and grandparents.”

I suppose, as a 46-year-old theologically conservative evangelical, I should be insulted: What would today’s Methodist teenager or 20-something know about human sexuality that the rest of us don’t? And why should their opinion hold sway? Do they have a biblical case to make on the subject that we haven’t considered before? As even Hamilton would concede—I think—the argument for changing our doctrine must be rooted in scripture.

Maybe Hamilton will get around to making a biblical argument. There’s no evidence of one here.

Instead, he argues about our understanding of the Bible itself. First, he describes a recent letter he received from a group of conservative United Methodists in Nebraska urging him, as a delegate to General Conference, to resist the pressure to change our Discipline. They said, “We believe that the Holy Bible is God’s Word, and that His Word is unchanging.”

Hamilton writes:

These fellow United Methodists seem to be stating that everything written in the Bible is God’s Word, and that it should be applied without question today because “His Word is unchanging.”  But I don’t believe this is actually how they approach Scripture.  Nor is it the way Christians have generally approached Scripture across the last two millennia.

First, let me say that unlike Hamilton, I do believe that everything written in the Bible is God’s Word. I have no “Bucket No. 3” in my doctrine of scripture. In other words, if it’s in the Bible, it’s there because the Holy Spirit guided its writers to put it in there—for a reason.

But Hamilton would say that if I truly believe that, then I’ll inevitably be inconsistent in my interpretation and application of it.

Then, as if he hasn’t listened to any counterargument from my side over the past 40 years—not to mention in my little blog post four years ago—Hamilton continues to conflate the issue of homosexuality with slavery and the subordination of women: since the Bible got it wrong on those subjects, he argues, how can we be confident that the Bible isn’t wrong about homosexual practice?

Please note: He’s not merely saying that our interpretation of scripture has changed over the millennia in light of better exegesis of the texts; he believes the Bible is simply wrong to begin with. As he said in his discussion of buckets, some scriptures “never fully expressed the heart, character or will of God.”

If you think I’m being unfair, consider the following exchange that Hamilton had on Twitter yesterday after he linked to his blog post:

hamilton

Ooh, burn! 

Does Hamilton really mean to say that we can’t hold the Bible as “authoritative” if we nevertheless believe, for good hermeneutical reasons, that parts of it are no longer binding on us today? I’ve dealt with this in many other blog posts, but this is a good starting point. Among other things, I say the following:

[C]ontrary to what United Methodist megachurch pastor Adam Hamilton asserts in this sermon, the church doesn’t arbitrarily “pick and choose” which verses reflect “God’s timeless will” and which verses we can throw in the dustbin of cultural context. We would only be picking and choosing if our hermeneutical (interpretive) principles ignored context and said every command of scripture is equally binding for all time. Maybe there are some fundamentalist Christians out there who believe this—although I’ve never met one—but the capital-C Church (not to mention Jesus himself) never did.

If we have principled and logical reasons for believing, for instance, that some commands in Leviticus are binding today and others aren’t, then it’s not picking and choosing. Hamilton knows this as well as anyone. I wish he wouldn’t play dumb. Rachel Held Evans also played dumb about this in her recent book The Year of Biblical Womanhood, which drove me crazy, but I don’t expect as much from her.

We are picking and choosing, however, if, in spite of our principles, we disregard the Bible’s teaching on homosexuality mostly because we don’t like it. I’m not sure I like it, either, but that’s hardly the point.

For more on this “picking-and-choosing” argument, see Glenn Peoples’s post here.

(Seriously… Read the Glenn Peoples’s post.)

I reject Hamilton’s premise that the Bible got it wrong when it comes to slavery and subordination of women. I fully endorse Asbury president Tim Tennent’s “trajectories” argument. And along with N.T. Wright, I believe that the case for women in ordained ministry comes from scripture. Among other things, I believe that Jesus commissioned Mary Magdalene as the first apostle in John 20—literally the apostle to the apostles. I believe it’s deeply significant that Paul refers to Junia as an “apostle” in Romans 16.

Does the Bible have any such trajectory away from its condemnation of homosexual practice? Or does the same thinker who wrote, “There is no male and female, for you are all one in Christ Jesus,” also warn that homosexual behavior, if left unrepented, risks excluding someone from God’s kingdom?

But even if I accepted Hamilton’s premise about slavery and women, his argument is a red herring unless or until he demonstrates that there’s some connection between slavery, women, and homosexuality. You can’t just say, “We were wrong about slaves and women, therefore we’re wrong about homosexual practice.”

Are we also wrong about incest? Or polygamy? Or premarital sex? I ask because I’m sure that Hamilton has many convictions in common with our traditional understanding of sexuality. By his logic, you could say, “Yes, but we were wrong about slavery and women, so… who’s to say?”

Talk about picking and choosing!

I have more to say, but this will have to do for now.

“Good News of Great Joy,” Day 18: Heavens Declare the Glory of God

December 17, 2015

booklet_coverI recently created a 26-day Advent devotional booklet for my church called “Good News of Great Joy.” I will be posting a devotional from it each day between now and Christmas day. Enjoy!

Scripture: John 1:1-5

Despite what the dashboard of Doc Brown’s time-traveling DeLorean displayed in Back to the Future, Jesus wasn’t born on December 25 of the year “0000.” In fact, there wasn’t a year “0000.” (The calendar changed from 1 B.C. to A.D. 1)

I should qualify that heading by saying there’s about a 1 in 365 chance he was born on December 25!

But the Church chose the date of December 25 to celebrate his birth for an important reason: Under the old Julian calendar, it marked the winter solstice, the longest night of the year. For the next six months following the winter solstice, each day will be marked by progressively more daylight.

back_to_the_future

Some Christians are bothered by the fact that Christmas falls on (or near) what was traditionally a pagan holiday. Ancient people celebrated the solstice because it meant “the end of gloom and darkness and the victory of the sun and the light over darkness.”[1]

As Adam Hamilton points out, however, the solstice is a fitting symbol of Christmas:

Many believe that when Christians in the fourth century settled on a date to celebrate the birth of Jesus, they chose the date not because it was a pagan holiday, but because the heavens themselves declared at this time the truth of the gospel. The winter solstice represented astronomically what John’s Gospel proclaimed was happening spiritually in the birth of Jesus Christ. Just as darkness was defeated by light, so in Jesus, God’s light would defeat the darkness of sin and death.

This meaning is captured in John’s telling of the story. John doesn’t mention angels or shepherds or wise men; he speaks only of light and life and the defeat of darkness. John writes, “In the beginning was the Word, and the Word was with God, and the Word was God. He was in the beginning with  God. All things came into being through him, and without him not one thing came into being. What has come into being in him was life, and the life was the light of all people. The light shines in the darkness, and the darkness did not overcome it” (John 1:1-5).[2]

Describe in your own words ways in which the “light of Christ” has driven out darkness in your own life. In what areas of your life do you still need Christ’s life to shine? Pray that God will make that happen through the sanctifying power of the Holy Spirit.

1. Adam Hamilton, The Journey (Nashville: Abingdon, 2011), 126.

2. Ibid., 127.

“Good News of Great Joy,” Day 14: Proving God’s Love

December 13, 2015

booklet_coverI recently created a 26-day Advent devotional booklet for my church called “Good News of Great Joy.” I will be posting a devotional from it each day between now and Christmas day. Enjoy!

Scripture: Matthew 2:13-14; Romans 5:8

In his book Not a Silent Night, Adam Hamilton says that when he thinks of God as “Father,” he thinks of his own experience as a father to two daughters. He writes: “I would, without needing to think about it, lay down my life for them.”[1]

Parents, do you know what he’s talking about? Of course you do! That’s what good fathers and mothers are willing to do. And that’s what God did for us: God the Son, Jesus Christ, knew that the only way to save us was by taking upon himself our sin, and suffering the punishment for our sin—which was death and hell—for us.

Here’s one difference, however, between what God did in laying down his life for us and what we human parents would do in laying our lives down: Whereas I would take a bullet to save the lives of my own children, I wouldn’t take a bullet, for example, to save the life of an ISIS terrorist who has just beheaded a Christian child in Iraq. Would you? Quite the opposite: I would rather shoot and kill that person, if I could.

Yet the Bible says that “taking a bullet for an ISIS terrorist” is essentially what God did for us. Paul says that we were God’s enemies—not his friends, much less his flesh-and-blood family—yet God wanted to save us through Christ’s death.

The Bible says that this fact “proves God’s love for us.”[2]

Think about experiences in which your love for others was put to the test. How did you respond? Think about experiences in which others have sacrificed their own needs and interests in order to help you. How do these experiences relate to your relationship with God?

1. Adam Hamilton, Not a Silent Night (Nashville: Abingdon, 2014), 78.

2. Romans 5:8

“Good News of Great Joy,” Day 12: Blessings in Disguise

December 11, 2015

booklet_coverI recently created a 26-day Advent devotional booklet for my church called “Good News of Great Joy.” I will be posting a devotional from it each day between now and Christmas day. Enjoy!

Scripture: Luke 1:39-45

In his book The Journey, Adam Hamilton writes:

Imagine Mary’s feelings as she heard Elizabeth’s words. It had been at least ten days since Gabriel had appeared to Mary with his confusing announcement. She had spent the last nine days traveling with her secret, uncertain, afraid, and wondering how any of this could be true. But then, before she could even tell Elizabeth what had happened, Elizabeth showed that she knew Mary’s secret, and Elizabeth was filled with joy on Mary’s behalf. Elizabeth went on to say, in essence, “Listen, child, you don’t have to be afraid. You’ve been blessed. Blessed! Don’t you see it? You’ve been chosen to be the mother of the Messiah.[1]

Elizabeth tells Mary three times that she’s blessed. But what does it mean to be blessed?

Not usually what we think it means—especially during this Christmas shopping season when non-stop television and radio commercials convince us that our blessings are things we can own and touch!

God’s blessings are different: For one thing, they often come with pain and suffering. It was certainly true in Mary’s case! Her blessings even came with a “sword,” as the prophet Simeon told her shortly after Jesus’ birth: “A sword will pierce your own soul” (Luke 2:35), likely a reference to watching her son die on the cross.

I’m reminded of this profound song by singer-songwriter Laura Story, called “Blessings.” It includes these words:

We pray for blessings
We pray for peace
Comfort for family, protection while we sleep
We pray for healing, for prosperity
We pray for Your mighty hand to ease our suffering
All the while, You hear each spoken need
Yet love us way too much to give us lesser things
‘Cause what if your blessings come through rain drops?
What if Your healing comes through tears?
What if a thousand sleepless nights are what it takes to know You’re near?
What if trials of this life are Your mercies in disguise?

God wants to give us more than the “lesser things” that we so often think we want.

Do you trust that God knows what we need more than we do? Can you name an experience in which your trials were God’s “mercies in disguise”? Do you agree with this statement by C.S. Lewis? “We are not necessarily doubting that God will do the best for us; we are wondering how painful the best will turn out to be.” Why or why not?

1. Adam Hamilton, The Journey (Nashville: Abingdon, 2011), 66.

“Good News of Great Joy,” Day 9: Bearing Our Guilt and Shame

December 8, 2015

booklet_coverI recently created a 26-day Advent devotional booklet for my church called “Good News of Great Joy.” I will be posting a devotional from it each day between now and Christmas day. Enjoy!

Scripture: Matthew 1:19

What does it mean when Matthew tells us that Joseph, “being a righteous man and unwilling to expose [Mary] to public disgrace, planned to dismiss her quietly.”

I understand that Joseph wanted to spare Mary both her life and public humiliation, but how would annulling his marriage help with this? Even if he “dismissed her quietly,” the conspicuous fact that Mary was pregnant would become more and more apparent. And someone was the father! Wouldn’t people put two and two together and assume that Mary slept with someone else, and that Joseph, in his justifiable anger and hurt, divorced her for this reason?

Not according to Adam Hamilton in his book The Journey. By keeping quiet about the reasons for the divorce, people would assume that Joseph himself had sex with Mary. By divorcing her and letting people believe that he was the father, Joseph would bear the shame, not Mary. Meanwhile, by divorcing Mary, Joseph believed he was giving the “real” father the chance to do the right thing and take Mary as his wife.

So out of great compassion, Joseph was willing to let people think that he was the irresponsible jerk. He was willing to bear the shame and guilt of someone else’s sin for the sake of his love for them.

Who does that remind you of?

Jesus Christ paid the penalty for all of your sins—past, present, and future—on the cross. Whenever we confess and repent of our sins, we can be confident that God will forgive us. As John says, “If we confess our sins, he is faithful and just to forgive us our sins and to cleanse us from all unrighteousness” (1 John 1:19). Spend time confessing and repenting of your sins. As you do so, be confident that God has forgiven you!

“Good News of Great Joy,” Day 5: Hope for the Future

December 4, 2015

booklet_coverI recently created a 26-day Advent devotional booklet for my church called “Good News of Great Joy.” I will be posting a devotional from it each day between now and Christmas day. Enjoy!

Scripture: Isaiah 11:1-4; 1 Thessalonians 4:13-18

Mary and Joseph’s hometown, Nazareth, has a special meaning: the root of the name is netzer, a Hebrew word meaning shoot or branch. It is used in Isaiah 11:1-4, a traditional Advent text.

When a tree is chopped down, a shoot will sometimes grow from the stump, enabling a new tree to grow from the old. Adam Hamilton writes:

When the village founders named their village Nazareth they may have chosen this name as away of expressing hope that God would once again restore Israel—that though Israel had been cut down by the Assyrians, the Babylonians, the Greeks, and then the Romans, a branch would come up from the stump. They may have chosen this name because, in the words of the prophet Isaiah, it was a sign that there are no hopeless causes with God. They may have chosen this name as a  way of articulating their hope that one day the Messiah would come to Israel. It was as if they were saying, “We believe there is always hope. We believe God will deliver us. We believe the day will come when God will send a new king who will deliver us.” Little did they know that the branch foretold in Isaiah, Jeremiah, and Zechariah would be a child who would grow up in their own village![1]

Just as the people of Israel looked forward to the coming of the Messiah, we Christians ought to look forward to his second coming. Does the prospect of his coming fill you with hope or fear? What can you do now to be ready when he comes?

1. Adam Hamilton, The Journey (Nashville: Abingdon, 2011), 20.