Stoned-Campbell Disciple

Two opening quotes:

“The catechism of the Jew is his calendar” (Rabbi Samuel R. Hirsch)

“The New Testament is the first Old Testament theology” (Christopher J. H. Wright)

The more I ponder Jesus the more I appreciate the impossibility of separating the so called “Old Testament” from 1) the person of Jesus, 2) the teaching of Jesus, 3) from how the story of Jesus is simply told, 4) and from anything that resembles “Christian” faith in the pages of the New Testament.

Speaking autobiographically here, I am sad at how much I miss in the NT because of how little Hebrew Bible flows in my veins (I’ve been working on correcting that for years).

But it is evident the apostles and teachers taught the “OT” to Gentile converts but many Gentiles were already attached to the synagogue and were familiar with the Bible. The fact that Paul can refer to a very technical point about Feast of Unleavened/Passover, with not even the slightest explanation in the text, clearly indicates that even the Corinthians had received clear teaching on even the liturgical calendar of Israel … or the point Paul makes in 1 Cor 5 simply would make NO SENSE to them. 

The Gospel of John is a case in point. It is difficult to exaggerate the amount of “Old Testament” in the Gospel of John.

John begins Genesis and ends with Genesis. The Exodus, wilderness wanderings, the worship festivals of Israel, the Temple are simply embedded into the narrative of John that it is difficult to pull them apart. Our lack of familiarity with the story of Exodus-Numbers and the calendar of Israel greatly impair our hearing of the Gospel.

A few illustrations. Everyone knows that “signs” play a crucial role in John.  John uses the word “sign” not “miracle” (contra the NIV).

The importance of “signs” comes from the Exodus/Wilderness narrative.  All the plagues on Egypt are characterized as “signs” (Ex 3.12; 4.8-9; 7.3; 8.23; 10.1-2) by Moses. The signs point beyond a miracle to the presence of God.

Moses and Jesus are parallel in the Gospel beyond signs. Moses and Jesus are both agents of God and are rejected by the people.  Even while doing signs.  Notice how John 12.37 and Numbers 14.11 are similar in evaluating the agent of God.

Of Moses: “How long will they not believe in me, in spite of all the signs I have performed among them?”

Of Jesus: “Although he performed so many signs in their presence, they did not believe in him.”

Of Moses at the end of his ministry: “For all the signs and wonders that the Lord sent him to perform in the land of Egypt” (Dt 34.11)

Of Jesus at the end of his ministry: “Now Jesus performed many other signs before his disciples” (Jn 20.30)

Familiar images like “water and spirit”(3.5, etc) are rooted in the multiple texts in the “Old Testament” not least the Wilderness wanderings and the Festival of Tabernacles (which recalls the Wilderness).

John explicitly identifies the context of John 7 as the pilgrimage Feast of Tabernacles. In Tabernacles, Israel celebrates Yahweh’s grace of Dwelling with them and providing for them in the Wilderness in spite of their rebellion. Among God’s gifts of grace in the Wilderness was miraculous water. During Tabernacles, near the end of the Feast, is the “Water Ceremony.” The ceremony recalls the gracious provision of water, thru Moses, in the Wilderness (Ex 17.1-6; Num 20.2-13; 21.16-18). The “song of the well” is related in Numbers 21.

“From there they continued on to Beer; that is where the LORD said to Moses, ‘Gather the people together, and I WILL GIVE THEM WATER.’ Then Israel sang this song:

‘Spring up, O well! — Sing to it! —
the well that the leaders sank,
that nobles of the people dug,
with the scepter, with the staff.”
(21.16-18)

During the feast, as the priests would pour water onto the altar from the Pool of Siloam, Isaiah 12 was sung,

“With joy you will draw water from the wells of salvation …” (12.3, see vv. 1-6).

Jesus then invites, in the context of Tabernacles, all to come to him (i.e a well!) to receive eschatological water which John identifies as the Spirit. (Jesus had already done this with the woman of Samaria too). And if we recall the story, it is in the Wilderness that Moses “wishes” that all would be given the Spirit (Numbers 11.29; see 11.16-30).

My post has grown long and we have only begun. But John cannot tell the story of Jesus apart from the Hebrew Bible. John does not even attempt to tell the story of Jesus apart from the Hebrew Bible.

The Gospel of John is sort of the narrative proof of what Paul states in a pithy statement. The Gospel is “according to the Scriptures” (1 Cor 15.3; Romans 1.3). The “scriptures” of 1 Corinthians 15.3 are not Matthew, Mark, Luke, John, Romans and 1 Corinthians but Genesis, Exodus, Leviticus, Deuteronomy, the Psalms, etc.

The Gospel writers, and the Gospel preachers, of the NT find it impossible to simply tell the story of Jesus without the Hebrew Bible. If we want to grasp the Gospel of John, perhaps six months of reading the the Exodus and Wilderness narrative will be the best commentary you could ever find.

I regret not being taught the narrative of the Hebrew Bible growing up in the church. I regret the causal dismissal, and even resistance to teaching, the Old Testament with the old saw,

“that is the Old Testament,
we are under the New Testament.” 

The Gospel itself, beloved, is ACCORDING to the Hebrew Bible.  If we believe the Gospel then we better take the Scripture it is “according to” pretty seriously.  The NT authors do.

See Also

The Gospel According to Paul: God Has Kept His Promises

Jesus the Jew & Hanukkah

Take Hebrews. Hebrews is loaded with the Hebrew Bible (through its Greek translation, the Septuagint, LXX). Psalms is paramount. Some imagine Leviticus is supreme. These are all there. But the Sermonator preaches Jesus the Messiah/King Priest through an Exodus Story Filter. Hebrews scholar David Moffitt put it like this,

“[O]ne can see how Hebrews maps the death, resurrection and ascension of Jesus onto the events of the exodus/covenant inauguration, the inauguration of the priesthood and tabernacle, and the ongoing worship and covenant maintenance the priests performed within that sacred space …” (“Exodus in Hebrews,” in The Exodus in the NT, ed, Seth M. Ehorn, p. 158).

This narrative structure in Hebrews is shaped by the Pentateuch itself and also by the liturgy of Israel itself. In the “Pilgrimage” festivals of Israel, have you ever noticed, that Israel is always in the Wilderness, they are not “in the land.”

Passover … Israel out from Egypt into the Wilderness (covenant of hesed inaugurated by God). Israel, God’s house, was to be set free so they could “worship” or “draw near” to God (that was the goal).

Weeks/Pentecost … Israel arrives at Mt. Sinai covenant ratified in the Wilderness (Covenant is broken – Golden Calf and made new, Ex 32-34)

Tabernacles/Booths … Israel is in the Wilderness because they broke the covenant AGAIN/had hard unbelieving hearts (but Yahweh in Hesed cares for and feeds even the rebellious)

In the worship, Israel is always a redeemed but pilgrim/wilderness people. They are a redeemed but a fallen short of the glory of God people. They are a redeemed but waiting for transformation people.

Israel is a Wilderness People … they have not “entered” into God’s Rest in the liturgy. The Story of those festivals is one of incredible Hesed in the face of unbelief. The Festivals tell the story (of course not every detail but the gist) of Exodus through Deuteronomy.

The Sermonator “maps” the life of Jesus ONTO this narrative. The Psalms, the kainos/renewed/covenant made new, the entry into the sanctuary Moses saw on the Mountain, and the people coming to Mt. Zion places the Sermonator’s congregation in the EXACT SAME PLACE as Israel of Old.

Israel made new (not replaced) has been liberated but we have not arrived. Jesus is the guarantee of the kainos/renewed/covenant made new through HIS perfect maintenance of it. But we still sin, we still do not know God as we should, we still do not have God’s law written on our hearts. We are on the “edge” of God’s Rest but have not entered into it, yet. Thus in a very real sense beloved the “kainos” covenant is STILL FUTURE and its effects upon us await for Jesus to appear.

The Sermonator is sort of like a Moses figure himself. Preaching covenant faithfulness to God’s rowdy bunch on the east side of the Jordan River. But the Holy Spirit is with us, just as he was with Israel in the Wilderness … where we still are. But we “see Jesus” the King of Israel who has been perfected with a resurrected body, an indestructible life, that HAS entered God’s Rest.

See Also

Yesterday, April 9, was the day in 1865, that the man who killed more American soldiers than Adolf Hitler, surrendered at Appomattox (I was unable to post yesterday so one day late.).

Treason is defined in the United States Constitution in Article III, Section 3,

“Treason against the United States, shall consist only in levying War against them, or in adhering to their Enemies, giving the Aid and Comfort.”

It is difficult to deny Lee “waged war against them.” It is impossible to deny he gave “Aid and Comfort” to those making war against the United States.

Robert E. Lee surrendered to Ulysses S. Grant of the United States Army. Thus ended the war to defend white supremacy and the black slavery that was its exhibition. A month later Jefferson Davis would be captured on May 10.

Within a short period of time Edward Pollard would baptize the war and what it stood for calling it “the Lost Cause.” Albert Taylor Bledsoe and Jefferson Davis would spend the rest of their lives promoting this myth and Black inferiority would remain a central ideology. The Lost Cause would convert Lee from traitor to Patron Saint.

As always, Frederick Douglass was the voice of America’s reason and conscience. In 1870, Douglass wrote an editorial in the New National Era in response to the seepage of Lost Cause ideology into the psychology of America, Blacks would be the ones to suffer if not checked.

“Is it not about time that this bombastic laudation and nauseating flatteries of the rebel chief should cease?”

A year later Douglass was invited to give the speech for “Decoration Day,” at Arlington National Cemetery, in honor of those who were killed in the cause of liberty and defending America. With President Grant present, Douglass gave a moving tribute to the American soldiers killed by Lee. Douglass confessed he had no malice in his heart but he was not about to let the real cause for which these men died be swallowed up by Lost Cause mythology concerning Lee nor the enemy who went to war in the cause of racist ideology. He is worth quoting at length.

“When the dark and vengeful spirit of slavery, always ambitious, preferring to rule in hell than to serve in heaven, fired the Southern heart and stirred all the malign elements of discord, when our great Republic, the hope of freedom and self-government throughout the world, had reached the point of supreme peril, when the Union of these states was torn and rent asunder at the center, and the armies of a gigantic rebellion came forth with broad blades and bloody hands to destroy the very foundations of American society, the unknown braves who flung themselves into the yawning chasm, where cannon roared and bullets whistled, fought and fell. They died for their country.

“We are sometimes asked, in the name of patriotism, to forget the merits of this fearful struggle, and to remember with equal admiration those who struck at the nation’s life and those who struck to save it, those who fought for slavery and those who fought for liberty and justice.

“I am no minister of malice. I would not strike the fallen. I would not repel the repentant; but may my right hand forget her cunning and my tongue cleave to the roof of my mouth, if I forget the difference between the parties to that terrible, protracted, and bloody conflict … But we are not here to applaud manly courage, save as it has been displayed in a noble cause. We must never forget that victory to the rebellion meant death to the Republic.”

Frederick Douglass understood the truth.

Had the traitor, Robert E. Lee, won the United States would have ceased to exist.

Had the traitor Jefferson Davis won, millions of Blacks would still be enslaved, hundreds of thousands of Black women would still be raped as a matter of course for the sexual pleasure or profit of white men in the Confederacy. Tens of thousands of female offspring of those demonic masters would be sex slaves as fancy girls in brothels or concubines for their biological fathers themselves. The degrading nature of American slavery is sugar coated by Confederate apologists.

Frederick Douglass had read the Constitution of the Confederate States (unlike so many Lost Causers today!) a document that FORBADE intrusion upon or limitation in any form the enslavement of Black men, women and children for eternity as the inferior race to whites. That was the Cause for which Robert E. Lee killed more soldiers flying the American flag than any other enemy in the history of the United States. More than the Kaiser, more than Hitler, more than Saddam Hussein, more than ISIS.

When I was young, I honored the memory of Robert E. Lee. He was on my class ring in high school. I was taught Lee was a saint almost on the level of Jesus. I was fed the Lost Cause lie, I breathed the air of the Lost Cause. It is a lie. An outright lie.

I have since that time learned the truth. And while I can say that Lee was at times a brilliant military man just as I can confess that Hans Guderian or Erwin Rommel were brilliant, I would never call them great men, build an idol to them. But in fact Rommel may be a better man than Lee. When the chips were down he chose to act against Adolf Hitler and lost his life because of it. Lee never did such a thing. He never fulfilled his oath to the Constitution, to the Flag, nor did he step up and liberate. Instead he killed hundreds of thousands of American soldiers to preserve slavery. I realize that is heresy among many but it is the truth and Frederick Douglass knew it.

So I am grateful that U. S. Grant, and the United States Army, defeated Robert E. Lee and the enemy that spilled so much American blood. I am grateful that Lee surrendered on April 9, 1865. I do not want to see the Confederacy rise again. I do support the Constitution of the United States. I am grateful for Frederick Douglass reminding us what was really at stake. Thank you Brother Douglass.

It is 160 years past time for us to uncompromisingly tell the truth. If there was ever a time in America we need to emphasize this truth it is now.

Frederick Douglass is the great American, Robert E. Lee is not.

(See David W. Blight’s magnificent Frederick Douglass: Prophet of Freedom, pp. 530-532.

Complete text of speech can be read in Frederick Douglass: Selected Speeches and Writings, ed. Philip S. Foner, p. 609)

P. S. I highly recommend General Ty Seidule’s, retired head of the history department at West Point, great book “Robert E. Lee and Me.” (I make no money recommending this book). A dyed in the wool Southerner explores his own personal journey with the Lost Cause and awakening to the truth of history.  I will place a link in the comment.  If you love truth, read it

I. Preliminary Thoughts

Members of the early Way gathered in many places. They gathered for worship in the Temple in Jerusalem through the recorded history of Acts. They met in synagogues (James simply calls it “the synagogue” James 2.2). It is possible the Way gathered at the School of Tyrannus where Paul lectured but this is not certain. From Paul’s letters we know that his converts often gathered in homes. This would have carried on the Jewish tradition itself that Jews in the Diaspora would gather for prayer, hearing the Torah and even eat shabbat meals wherever they could.

Older Protestant scholarship frequently attempted to drive a wedge between the Temple and synagogue largely because of their “distaste” for what they perceived as “ritual.” The synagogue was just one step closer to what they viewed as “spiritual” than the Temple (though the Temple was straight out of the Bible itself!). This division has fallen by the wayside in contemporary scholarship as nothing but ignorance and anti-Jewish (and at times anti-semitic) prejudice. Archeology has steadily chipped away at this prejudice and revealed the synagogue was typically viewed as an extension of the Temple itself and was considered “sacred space” (cf. Mordechai Aviam’s “Reverence for Jerusalem and the Temple in Galilean Society,” in Jesus and the Temple: Textual and Archeological Explorations, ed. James H. Charlesworth, pp. 123-144, many other studies could be cited).

Jews met in homes when they did not have the resources to have a “building.” Contrary to the stereotypes foisted upon many, Jews were more often than not poor and just as frequently slaves in the Roman Empire.

The Gatherings were in essence thought to be “little temples.” Paul clearly buys into this theology as temple imagery pervades his writings. Often unknown, or ignored, is Jews had temples outside of Jerusalem. For example the Jewish temple in Leontopolis, Egypt was fully recognized and legitimate as a place for pilgrimage and even non-animal sacrifices (my point here is that Zion was sacred space but sacred space was not limited to the physical temple in Jerusalem by Jews).

II. How Archeology of Pompeii and Ostia Sheds Light on Gatherings of the Way

The size of a house gathering of the Way was dependent upon at least three factors: 1) the number of believers/curious outsiders; 2) social make up of the community; 3) and, importantly, available space. These are not the only variables but they are crucial.

Pompeii was about the size of Philippi where Paul’s Macedonian converts lived. But Pompeii was considerably smaller than Corinth, Ephesus or Rome itself. Pompeii had an estimated population of less than twenty thousand (again like Philippi). What we learn from the physical remains of Pompeii is that wherever King Jesu’s Pharisee apostle went it was:

• Crowded
• Noisy
• Filthy
• Stinky
• Shot thru with paganism
• Filled with slaves and the destitute

A full third of the population was slaves. Slavery in the Roman Empire had zilch to do with skin color or racism and was not rooted in either. A freed slave could become not only rich but also powerful in the Empire. Slavery was largely economic or the result of war.

The rich elite made up about .04 percent of the population. A very tiny fraction. Villas were the places of living for the elite and tended to be outside the city walls (as at Pompeii). It is unlikely that the Way gathered in any villas of the elite. The famous House of Mysteries at Pompeii would be an example of an elite domicile.

The equally famous House of Menander (so named for the Greek poet featured in one of the frescos in the house), located about halfway between the Forum and the amphitheater, is quite large but much smaller than a villa. It takes up almost a whole insula (i.e. city block). It measures 18,000 square feet. The residence is of wealthy town person no doubt but not the elite. They still are in the top 1 percent.

The insula is like a large apartment complex all joined together. Next to the House of Menander is a craft worker’s home. It is thought, based on tools unearthed in the home, it was sort of a well to do cabinet makers home. The person’s home and means of production (making a living) is shared space.

New Testament scholar and archeologist, Peter Oakes has argued this craft workers house would be the sort of place people like Priscilla and Aquila, idendified as craftworkers (Acts18.2-3; Rom 16.3-4) would occupy. It is “House 7” in the attached image, the House of Menander I have outlined in red. It is much larger than the bartender’s home on the other side (listed as #’s 2&3). It is one house with a bar/cafe sort of place for making a living.

The craftworker’s home (it has no famous name, it is just House 7) is still a large home with 3220 square feet. Someone like Phoebe, the deacon from Cenchrea and letter carrier of Paul’s letter to the Romans, might own a place like House 7. Paul calls her a “patron” or “benefactor” in addition to her being a deacon indicating she is a person of means but not among the cultural elite (cf. Romans 16.1-2, the NIV renders “benefactor”).

III. The Gathering

Oakes provides numbers from various Pompeiian sources on available space, population, economic data from a mass array of archeological studies and arrives at a Pompeii House Gathering for the Way in the craftworker’s home. The demographics might look like this

1. a craftworkers house with a husband, wife, children, half a dozen slaves
2. several other householders with dependents from a lower economic strata
3. a few family members whose household is not part of the house church
4. a couple slaves whose owner is not part of the house church
5. a couple free or freed dependents
6. a homeless couple

Oakes arrives at an estimated size of thirty to be representative of the kind of house churches of the Way in a place like Pompeii or Rome.

For my part, I do not think Paul would be opposed to a specific place for gathering … purpose built. If the economics were there. The tradition of the synagogue paved the way for buildings of the Way. But when reading Romans, 1-2 Corinthians, Philippians and 1-2 Thessalonians (and even Philemon) this kind of data is helpful. Paul’s letters are not addressed to nothingness but to concrete historical realities of people living and working in specific circumstances.

Oakes takes this carefully crafted data and turns it into a historical framework to exegete Romans 12. He asks the question: How might the actual people we encounter in Pompeii/Rome hear this great text in THEIR social location?

Paul’s JEWISH Messianic ethic is quite radical. Paul completely subverts standard gentile ways of thinking and living. And he delivers a rather distinctive – and many ignore it – JEWISH view of salvation, though justice is the big issue in Romans. How does the King of Israel’s “justice” transform gatherings of the Way throughout the Empire of Caesar?

Think of Maria, a named Jewish slave trapped in sex slavery the brothel. She has no say over her body and what it does and does not do. She is forced to do the very thing she does not want to do and doesn’t do the things she aches to do. She loves the God’s law but sees ANOTHER law at work in her life. She might cry out in agony, “What a wretched person I am! Who will rescue me from this BODY that is subject to death?” Is such a woman, an enslaved believer, guilty … as in culpable? Here is a real live person, not an abstraction, justice is a major issue in her life. Think of “there is no condemnation” for those “in King Jesus.” Paul’s messianic and JEWSIH promise of her body being redeemed is shockingly good news to this Jewess named Maria (Romans 7-8).

Think of “you shouldn’t think more highly of yourself” (12.3), Paul guts the honor system which was foundational to Roman society. The “gifts” cut across social boundaries, the Way may meet in a craftworker’s house whose wealth is more than the rest of the group combined but now that person is a “servant of all!”

Family, egalitarianism, love fills Paul’s messianic Jewish ethics. I might return to these in number 4. At any rate Pompeii helps contextualize in extremely concrete ways the flesh and blood realities of Paul and the Way. Peter Oakes Reading Romans in Pompeii, Paul’s Letter at the Ground Level is excellent. Photographs, except the map, are by Bobby Valentine.

See also

Paul, Pompeii & the Way #1: Did God Destroy Pompeii??

Paul, Pompeii & the Way #2: Idols vs the True and Living God

Phoebe and Bobby V: Why those who Insist that She was NOT a Deacon, I Insist are Mistaken

This is our second reflection on my visit to Pompeii and Ostia Antica (you can read the first here: Paul & Pompeii #1: Did God Destroy Pompeii?). For me the sheer amount of idolatry was overwhelming. I can only imagine the visceral reaction of Paul the Pharisee apostle of King Jesus to the Greco-Roman world. What he encountered would be similar to what we find in these strangely beautiful sites. Both cities are dominated by massive temples.

Temple to Jupiter. Temple to Apollo. Temple to Athena. Temple to Isis. Temple to Bacchus. Temple to Venus. Temple to Hercules. Temple to Minerva. Temple of Jupiter Meilichios. Temple of Fortuna Augusta. And the imperial cult was in full swing in the Temple of Vespasian.

But the monumental temples are only a small part of the Ocean of Paganism. Paul is surrounded by images of Griffins, Neptune (another god), tritons, gods galore. Massive murals of scenes from Homer and scenes from the Dionysius Mysteries.

Every building also has a lararium (i.e. household shrine) filled with the personal deities of the owner. If we stop at the shop, the market, the public latrine, the bath, the bakery, the stand at the wine bar, or just walk down the street, Paul is surrounded by, what to him is utterly offensive. Even depraved. Even the ships will have the gods on them like the “Twin Brothers” which are the demigod offspring of Zeus, Castor and Pollux (cf. Acts 28.11; Wisdom 14.1).

Paul’s missional strategy has nothing whatsoever to do with pulling people from one denomination to another or pointing them to the one true church. Paul’s first task in the Greco-Roman world was profoundly Jewish. As he noted to the former pagans at Thessalonica, he aimed to get them to “turn away from idols to the living and true God” (1 Thess. 1.9). “True and living God” is standard Hebraic way of referring to the God of Israel over against the pagan deities in the ancient world. Thus Paul beings with “theology” in the truest sense of that word even before Christology (i.e. who Jesus is).

Pompeii has impressed upon me, yet again, just how Jewish the epistles of Paul actually are. Paul even calls non-Jews, “gentiles.” Those who have grown up with the Bible this very lingo has lost its significance. The word ‘gentile’ is not a Greek, Roman, Macedonian, Babylonian, etc way of talking. No Roman ever described herself or his self as a “gentile.” It is a Jewish word expressing a Jewish view of the world. The term not only means those who are non-Jewish but it means pagan. The Greeks and Romans did not think of themselves as pagans (gentiles) but as pious in fact. Paul has a ministry, his ministry is the ministry of Israel to the pagans. A light to pagans. When Paul uses the term gentile/pagan it was the Jewish evaluation that made idols the vehicle to depravity.

There is abundant evidence that Paul the Pharisee had studied what we call the Deuterocanonical book, Wisdom of Solomon. Wisdom was known to Paul, the Sermonator of Hebrews, and John who wrote the Gospel. Wisdom is an extremely sophisticated (and elegant) work with deep reflections on the very thing we find in Pompeii: astonishing beauty, gods fashioned by human hands, and from the Jewish perspective gross immorality. These go together says the Solomonic figure in Wisdom.

The true God, the God of Israel, is “the author of beauty” (13.3) so it is not surprising that creation is filled with wondrous things, things reflecting the beauty of the author of beauty. A line that Paul certainly echoes in Romans says,

“From the greatness and beauty of created things comes a corresponding perception of their Creator. Yet these people are little to be blamed for perhaps they go astray while seeking God and desiring to find him” (Wisdom 13.5-6; cf. Romans 1.20f).

Creation is mesmerizing, Wisdom declares, because the Creator is in fact beauty itself. “Yet they are not to be excused” (Wisdom 13.8; cf. Romans 1.20).

They are in fact “miserable” and their “heart is ashes, their hope is cheaper than dirt” (Wisdom 15.10). The author notes that the “idea of making idols was the beginning of fornication” (14.12). He/she speculate that it all began in grief. The loss of a beloved child perhaps (note the cult of the ancestors) and the parent was “consumed with grief” (14.15) and makes an image to comfort herself/himself. Gifts began to be laid by the image and soon the transition to “worship” was made. “This became a hidden trap for humankind” (14.21). Evil just flowed from idolatry because we become what we worship.

“Whether they kill their children in their initiations, or celebrate secret mysteries, or hold frenzied revels with strange customs, they no longer keep their marriages pure, they deal treacherously with one another or grieve one another by adultery …” (14.21-22).

All the snakes representing the Lares (i.e. household gods) came to my mind when the author of Wisdom writes, “they worship even the most hateful of animals” (15.18). This leads into Wisdom’s description of the snakes that Yahweh used to punish Israel in the wilderness.

But creation did not ask to be perverted and forced into compliance with human ignorance. Creation is good (Yahweh said so!). It longs to serve its Creator. It will even be the Creator’s instrument of discipline. “For creation serving you who made it, exerts itself to punish unrighteousness” (Wisdom 16.24).

The Pharisee apostle shared the view of the unknown author of the Wisdom of Solomon. Two Jews moving through a world awash with idolatry. It was beautiful, at least the “art” was. The cities of the Greeks and Romans were undeniably impressive. One could, and some Jews did, decide that “way” was the true way (one only has to think of the Maccabean crises). Wisdom argued otherwise. And Paul not only echoes the author but shouts “amen.” The gentile (i.e. pagan) way was not “the Way.”

The missional task of Paul, and Wisdom of Solomon, was to witness to the God of Israel. There is only one God, “the author of beauty.” To know the truth and have “hope” that is not “cheap as dirt,” one must learn the ways of that God. Wisdom, and Paul, testify that they are brilliant. They are “without excuse.” What they call piety and even “peace” (Wisdom 14.22ff) is a sham. The death the father lamented when that precious child was lost, was real! The answer of the One true and living God was the resurrection of the dead through the King of Israel, Jesus.

The creation that serves its Creator but, through no fault of its own, shares in the fallenness of humanity will also share in the resurrection of humanity, and its glorification. Paul knows what the author of Wisdom knows, Yahweh loves HIS “stuff” and death (what tormented that father who made the image of his son/daughter) is alien to God’s good creation. God loves it.

“God did not make death, and he does not delight in the death of the living. For he created all things so they may exist; the creation is wholesome, and there is no destructive poison in them, and the dominion of Hades [i.e. death] is not on earth” (Wisdom 1.13-14)

“For it is always in your power to show great strength, and who can withstand the might of your arm? Because the whole world is before you but a speck that tips the scales, and like a drop of morning dew that falls to the ground. But you are merciful to all, for you can do all things, for you love everything that exists; you do not despise anything you have made … You spare all things, for they are yours, O Lord, you who love the living” (Wisdom 11.21-26).

Resurrection is the destiny of God’s good creation because the resurrection of the son of man, the Jew from Nazareth the King of the Jews, Jesus. Romans 8 brings these themes together in Paul.

The One God author of beauty is the God of Israel. The One Hope for all the World, Jews and ‘Gentiles’ and the earth itself is the “hope of Israel.” A world set free from Sin and Death displayed among the Pauline communities, little renewed Israel’s scattered among the nations to be a Light out of the darkness to the wonderful world of light and life of Yahweh. This is why Paul begins Romans by saying he was appointed as herald of the “Gospel of GOD …”

Pompeii and Ostia, I am glad I visited you.

P. S. the Wisdom of Solomon is available in numerous English translations: NRSV, CEB, ESV, NEB, TEV, NAB, the old KJV, etc. If you do not own a Bible with the Deuterocanonicals/Apocrypha just go to Bible Gateway and type in Wisdom of Solomon and select NRSV.

Peter Oakes book, I read in 2013, Reading Romans in Pompeii is a very helpful book. He does not deal with Wisdom of Solomon though.

Related Posts

Wisdom of Solomon: The Righteous Will Live Forever

Romans is Not Galatians! Welcome to the Most Jewish Letter in the NT

Book Note: The Three Mothers, How the Mothers of Martin Luther King Jr,., Malcolm X, and James Baldwin Shaped a Nation by Anna Malaika Tubbs (2021)

“Hear, my child, your father’s instruction,
and do not reject your mother’s teaching“
(Proverbs 1.8 ).

Dr. Anna Malaika Tubbs, has blessed us with a great blessing.  I have read the stories of Martin, Malcolm and James numerous times from various points of view but Tubbs reframes almost a century of American history by bringing, literally, out of the shadows three mothers: Alberta King, Berdis Baldwin and Louise Little (Malcolm’s mother). 

Three women born in radically diverse places within a few years of each other have profoundly shaped America. Their circumstances and opportunities differed considerably but each remarkably found ways to affirm their value as a human in the face of a world that denied they had any.  Each had sons. Each lived through some of the darkest days of race relations. Each buried their sons, two to murder and one to cancer.  Each has been not only overlooked but sometimes “erased.” 

What Tubbs does is demonstrate the power of mothers to mold, shape and train her children.  In the face of unbelievable odds – social odds, economic odds, racial odds – these women whose names are often not even remembered changed the world we live in.

I confess I found this book to be literally inspiring.  And I’m not a mother. Dr. Tubbs aim is indeed to save these women from eraser but also to lift up the value and importance of Black mothers (and I would say all mothers).   “[E]ach of the three teaches us that wherever we come from, outside the United States, a big city, or a small village–no matter where we live, the East Coast, the Midwest, or the South–and no matter our level of education or varying levels of access to resources, we have much to offer: each of us carries the potential to transform the world” (p. 221).

Placing Martin, Malcolm and James within a context we see clearly they are part of a whole.  A whole that began long before they were born. And they said what they said and did what they did in large measure because they did not reject their mother’s teaching.  

The pain these mother’s endured is almost unimaginable (Alberta lost not one but two sons; and she was murdered herself while in church. Louise, likely the product of white rape herself was so light she could pass for white but chose to remain Black and paid dearly for it, she too watched her son gunned down. Berdis lived in abject poverty defended her son from abuse of all kinds and she too would bury her son).  What they did through their children – including their lost sons – is nothing short of amazing. 

When I finished reading Tubbs book last night (it is a pure joy to read, she is a gifted writer), I could not help but think of two more moms. The first was my own. I have no doubt that I am the product of my mom’s teaching (though she likely shakes her head sometimes 🙂 ).  The second mother was that of Jesus.  She too is often overlooked or pushed to the shadows. But her influence upon Jesus was beyond calculation.  And like these mothers rescued from the shadows by Dr. Tubbs, she saw her son die but he too has changed the world. 

The Three Mother’s is a moving book.  It is short being only 227 pages.  I read it in a day. My world was expanded. I saw things in American history I had not seen.  And I witnessed the power of love over hate.  If you are looking for a good book then I recommend this one as your next purchase. There is an Amazon link in the title above (I make no money from this recommendation).

Scripture:

“Justice, and only justice, you shall pursue,
so that you may live and occupy the land
that the LORD your God is giving you.” (Deuteronomy 16.20)

“Seek good, not evil,
that you may live.
Then the Lord God Almighty will be with you,
just as you say he is.
Hate evil, love good;
maintain justice in the courts.
Perhaps the Lord God Almighty will have mercy
on the remnant of Joseph.” (Amos 5.14-15)

“This is what the Lord Almighty said:
‘Administer true justice;
show mercy and compassion to one another.
Do not oppress the widow or the fatherless,
the alien or the poor.
Do not plot evil against each other.’” (Zechariah 7.9-10)

“The righteous know the rights of the poor;
the wicked have no such understanding.” (Proverbs 29.7)

These out loud thoughts are an attempt to think as a disciple of Jesus on this matter. They are thoughts not written in stone.

Many white Americans became graphically aware that we have a problem with police brutality through the lynchings of Ahmaud Arbery, Botham Jean, George Floyd and now Tyre Nichols. People of color in the USA, black, brown, yellow have been all to familiar with this streak of bloodshed through long experience.

Others, usually people who have skin like mine, insist that these incidents are really “blown out of proportion” and there is no systemic issue at all.  After some serious reading on the history of policing in the USA, I have concluded that there is in indeed systemic issues. The Tyre Nichols case practically explodes this in our face.  I summarize the long sordid tale of police violence as “institutionalized sadism.”  But it is a problem that is far bigger than one person. Bigger than one officer too.  It is a system.  We understand how “operating systems” can have enormous impacts upon our computers, phones, cars, etc.  Our society also behaves like a “system” for good or ill. 

What can we do? I honestly do not know and am only thinking out loud.

I was up late last night reflecting on some of the back and forth discussions that erupted on my wall yesterday. I have had a few offline discussions as well regarding it.

Unlike people of color, I have no experiential knowledge to draw upon. But I do draw on the testimony of my sisters and brothers of color. I believe them when they testify that they live in fear of the police. I believe them when they say they are targeted. So I want to share some of my thought processes right now.

• Principalities and powers are real.

• Evil is Bigger than Us.

Again, I think about this as a person who believes in the Story in Scripture.  In Scripture we encounter the Principalities and Powers in places like Colossians (1.16; 2.13-15; whole book arguably), Romans (8.19-22, 38-39), 1 Corinthians (2.8; 15.25-26); Ephesians (6.10-20), Revelation and other places.

If the cosmic powers (like a system) are real then they still operate in our own world as they did Paul’s. These Principalities and Powers are first the enemies of God; second, they are the enemies of God’s good creation.  They vandalize and disrupt shalom. Where would principalities and powers take up residence in our world? It seems to me they would go to places where the most harm can be done:

• Government

• Law enforcement

• Churches

At least some in our world can imagine something like this happening. In the 2017 movie, Wonder Woman, the god Aries takes up residence among the governments in both Germany and England. When we look at the history of policing in the United States it is certainly more than possible that malevolent evil has inhabited the halls of justice and perverting them into venues of institutional sadism. 

Walter Wink, in Engaging the Powers, and Marva Dawn, in Powers, Weakness, and the Tabernacling of God, ask how Christians can engage such powers that are greater than any one of us. If the Cross actually unmasks the powers (Col 2.15) then it is in the Cross that we find the power of God for defeating the powers.

But it is right here that I think the church has colluded with the principalities and powers themselves. We must consciously embrace values that are fundamentally antithetical to the values of the principalities themselves.

But I think we have put value in the wrong place. As I was tossing and turning in bed last night a passage from Ta-Nehisi Coates came to mind that stuck with me and began fueling my reflections. He notes that cameras, sensitivity training, and even diversity fail to address the real moral issue. “The truth is” he says that police reflect the values, the value, of the greater society in which they operate. What is that value? A few pages later he states, “According to this theory ‘safety’ was a higher value than justice, perhaps the highest value.” (See Between the World and Me, pp. 78-79, 84-85). This is an arresting perspective.

“Safety.” Ohhhhhh how easy it is to baptize that value and to make into a supreme good.  Safety is a higher, greater, good than justice. And the values that flow from justice like compassion, human dignity, self sacrifice of personal gain for the sake of others. In fact, many have explicitly gone this direction by embracing “ethical egoism.” The basic philosophy of Ayn Rand expressed in Atlas Shrugged.

But gross abuse of justice can take place in the interest of “safety“. Heinous crimes are committed in the interest of safety. Safety is, perhaps, the greatest value. The safety of “our way of life.” These crimes are not only overlooked but acceptable and justified because the greatest value is the safety of our stuff, the safety of our money, the safety of our possessions. This is exactly the kind of lie the principalities and powers want us to sell our souls to.

But safety and Justice, especially biblically, are not the same thing.  Righteousness and Justice are practical synonyms. But safety and justice are not by any means.

Injustice in the name of justice is a moral contradiction. When justice is the greatest value then there are numerous actions that can never be embraced precisely because those actions violate what is the good. Justice literally trumps the value of “safety.”  Especially when our safety requires the degradation of another human being.

If we are going remove the powers, then we must tell the Truth to them and to ourselves. If Coates is right and the police actually reflect back to us the highest value that we ourselves hold, then the only way to change the culture of the police is to change the values we hold dear.

What values must we hold dear to defeat the Principalities? Those are the values of the cross. The highest value is not safety. It is justice as reflected throughout the Story and ultimately in the life, death and resurrection of the One who GAVE UP “SAFETY” for the sake of the poor, the disenfranchised, for the excluded. Jesus came to set free those thrown in the prisons (Luke 4.18-19).

“But let justice roll down like waters,
and righteousness like ever flowing waters” (Amos 5.24)

“He has showed you O Human, what is good;
and what does the LORD require of you
but to practice justice, and to love kindness;
and to walk humbly before your God” (Micah 6.8 )

“Woe to you, scribes and Pharisees, hypocrites!
For you tithe mint, dill, and cummin,
and have neglected the most important stuff of the law:
justice, mercy and faithfulness” (Matthew 23: 23)

If the police do reflect back to us, the value we as a society embrace, then to change them, we must change ourselves. When we as a society embrace a value of justice we will demand that those who carry a gun and a badge will also hold that value supreme. 

Have we been deceived?

Have we bought into the lie of the Principalities and Powers?

Have we sought safety (and all its abuses) over justice?

I am thinking out loud but as a Christian, I think biblical theology has something to say.

“Therefore every scribe who has become a disciple in the kingdom of heaven is like the master of a household who brings out of his treasure what is new and what is old.” (Matthew 13.52)

Many within Churches of Christ seem to think church history is a wasteland. Nothing of consequence has happened. Some think the word “progressive” is evil. How either of these ideas have arisen and anyone with a self-aware mind can accept these notions is beyond me. This is not what our fathers and mothers in the faith have taught us.

“They {average Christians} read the originals {Old & NT} through the spectacles of their vernacular versions, and, superadded to this, through a ready-made theology, imparted to them by early education and high authority – parental or ministerial or both. It has become part and parcel of their individuality. Few can ever divest themselves of it. It is harder, far, to unlearn than to learn.” (Alexander Campbell, Address to the Bible Union Convention, April 2, 1852 in Popular Lectures and Addresses, pp. 568-569).

Isaac Errett put it this way, way back in 1858:

“Though in completeness of its revelations, Christianity is not progressive, yet in the understanding and appreciation of it, and in the development of the divine life to which it calls us, there is necessarily a progressive work. We inherit the wisdom, grace, faith, patience, and toils of eighteen hundred years. We stand where we can overlook all this vast inheritance, and gather in the fruits of the Past.” (Millennial Harbinger, March 1858, p. 142).

We are debtors. We have “inherited wisdom, grace, faith … and toils of eighteen hundred years.” It takes a good deal of blindness to be unaware of the magnitude of the riches we have inherited from the “toils of eighteen hundred years.” The very “bible” we hold in our hands is literally an inheritance. The vast majority of the hymns we sing are an inheritance (in my case every last one of them are because, I don’t know about you, but I have never written a hymn!).

The faith was indeed “once delivered.” But our understanding, our perception, is indeed progressive. Progressive comes from “progress.” Antonyms for progress are not evil, faithless, etc. The antonyms for “progress” include regress, stagnation, failure, decline and retrogression. Synonyms for “progress” are growth, improvement, forward, movement, increase.

Among the debts we have is the progress of understanding the depths of God’s wisdom. Progress in appreciating the faith. We wonder if we are making progress in humility, progress in sacrifice, progress in love.

I’ve been called a “progressive.” And in the sense of Errett, I say YES! And confessing an inheritance of grace and wisdom from those (now) twenty centuries. I am progressive in understanding the revelation of God because I am growing, moving forward, increasing in gratitude for the debt I have, becoming more like Jesus whom I see in the lives of countless saints in those 2000 years.

If we are not progressive then we are in reality regressive in our understanding of that revelation and therefore shriveling on the vine.

Like many people, I’ve always had a fascination with Pompeii. I’ve read a few books the first was Michael Grant’s Cities of Vesuvius: Pompeii and Herculaneum. Peter Oakes book in 2013 called Reading Romans in Pompeii: Paul’s Letter at Ground Level was a nitty gritty book. While in Italy I worked thru Paul Wilkinson’s Pompeii, An Archeological Guide. Oakes book, the first part, makes much more sense having walked the streets and been on the “insula of Menander” itself.

Pompeii is most famous (seemingly) for two things: 1) having been blown up and 2) erotic frescos. But it has the oldest known depiction of a biblical scene too (see below).

The city is much as it was within the New Testament period and offers some unique opportunities to think about a Pharisee apostle of the Jewish Messiah within a typical pagan Greco-Roman city.

There were Jews in Pompeii. Most were slaves. For instance, we know there was a Jewish slave, a prostitute, named Maria (a name familiar from the NT). Sadly, her name (along with others) was scratched as graffiti on the walls of the Lupanar (Latin for brothel). She did not own her body or self in any sense.

In the House of the Physician there is a fresco depicting the oldest known painting of a biblical scene and it is in Pompeii. It is now called “The Judgement of Solomon” and was excavated in 1841 and is presently located in the Museo Archeologico National Napoli (pic in my album). There is scholarly debate over whether the house belonged to a pagan or Jew, but the majority believe it was a pagan home. Many stories from the Torah were well known in pagan circles since the Septuagint had been translated into Greek. We may recall the apostle James, the Lord’s brother, stating that the Torah of Moses had been preached in all the cities (Acts 15.21).

Some Jews seem to have believed that the destruction of Roman cities of Vesuvius was the wrath of the God of Israel. Normally scholars point to Pliny the Younger as the first description of the destruction of Pompeii/Herculaneum. This is only true of a description of the event. Probably the first known reference to the destruction of Pompeii is in a work called The Sibylline Oracles.

Scholar J. J. Collins, editor and translator of the Oracles, notes that Book 4 dates prior to the first century but was redacted by a Jewish author around AD 80. They Priestess/Prophet’s words are a prophecy “in reverse.” The Jewish author interprets the destruction of Pompeii as God’s wrath upon Rome for the wanton destruction of the Jerusalem Temple nine years before (some think the destruction of Pompeii was on or about on the same day as the destruction of the temple). The text reads,

“An evil storm of war will also come upon Jerusalem
from Italy, and it will sack the great Temple of God …
A leader of Rome [Titus] will come … who will burn
the Temple of Jerusalem with fire [and] at the same time slaughter
many men and destroy the great land of the Jews. …

When a firebrand, turned away from a cleft in the earth [Vesuvius]
in the land of Italy, reaches to broad heaven
it will burn many cities and destroy men.
Much smoking ashes will fill the great sky
and showers will fall from heaven like red earth.
Know then the wrath of the heavenly God.”
(Sibylline Oracles 4.115-135,
see James H. Charlesworth, Old Testament Pseudepigrapha, vol 2, page 387).

Collins notes this is a reference to Vesuvius and Pompeii.

It would appear that another Jew thought the same. At some point, perhaps even during the eruption of Vesuvius someone scratched graffiti upon the wall of House 26, “Sodom Gomorrah.” Most scholars take this to be a Jew writing this with the echo of the fire and death falling up them.

With a nod to earlier in the first century, the great granddaughter of Herod, Julia Drusilla, given the title “Queen” would, along with her son Marcus Antonius Agrippa, die in the volcanic blast of Vesuvius in the city of Pompeii.

A lot is going on in Pompeii. It shows us just how incredibly crowded, noisy, unbelievably filthy, literally awash in sex and paganism the world of Romans, Corinthians, Ephesus, and about half of Acts really was.

Was the destruction of Pompeii, Yahweh’s response to the barbarism of the Temple in AD 70. One Jew thought so and another seems to say Amen. I don’t really know but what is interesting to me is that the world of Pompeii was the world a Pharisee had to negotiate when talking to Gentiles (the Greek word for Gentile is the same as for pagan just an FYI) in his world. Tomorrow I will think about how that world my provoke a response like that in the Wisdom of Solomon and the Epistle to the Romans. Paul, btw, has the same opinion as the sage of the Wisdom of Solomon.

Framing Thought Reading Ephesians

Ephesians has long been my favorite Pauline book. I have read and reread it for years. I went through it with Dr. Richard Oster at Harding Graduate School while living in Grenada, MS years ago. I have preached through it, taught through, done two seminars on it. My views and grasp of Ephesians have been deepened and enriched by many scholars. In my view one of the best ways to describe Ephesians is it is it could easily be a “commentary” or “interpretation” of Romans 9-15.

The Jewish apostle, a Pharisee, to Gentiles works mightily to show Gentiles that they are now incorporated into (fellow heirs) the God of Israel’s historic Covenant People, Israel. As such they are now equal with ethnic Jews, by grace. At the same time, they do not “replace” Israel” they are brought into Israel itself by the Jewish Messiah, King Jesus. All of this is, in Ephesians language “to the praise of his glory.” Again, if we read Romans 9-15 and then read Ephesians 1-6 there is remarkable “connectivity.” In my view, Paul speaks primarily if not exclusively to Gentiles in Ephesians.

Reading Ephesians, like all of Paul’s epistles, must be approached through the Hebrew Bible (Gen-Malachi). This is not the only context that informs Paul but it is the primary one. The Torah, the history of Israel, the Prophets, the Psalms, the Temple are the “inkwell” Paul has Tychicus dip his reed into for writing.

The language of Ephesians is both shaped by the Hebrew Bible (especially its Greek translation the Septuagint) and Israel’s long history worship. We all know language that sounds “like church.” When a brother or sister leads prayer and it is filled with echoes of traditional words used primarily in the worship we recognize it immediately.

Ephesians, from the very first sentence, sounds like one of the great worship Gatherings in the Temple courts. Long sentences sound “lyrical” as material fitting for worship Gathering in the Jerusalem Temple. If words on a page could have an aroma, the ink Tychicus used smells like the Temple of Yahweh.

I frequently read Ephesians with the Psalms of Ascents (Pss 120-134) and Psalms 15 and Psalm 24. I encourage you to do that. “Tuning” our ears to “here”” is very helpful. And the “world” of Ephesians is very much like these Psalm texts (in the very book Paul tells the Ephesians to go sing so they can learn the “will of God” (5.17, 19).

OUR TEXT, 5.1-2

In our text, Paul is reframing the life of the former pagan Gentiles. He has told them “you MUST NOT live as Gentiles any more” (4.17; cf. 2.11; 3.1; 3.8 ). Paul gives a laundry list of Gentile ways in 4.17-32.

With the word “therefore” (5.1) Paul tells the Gentiles to be “imitators of God.” This is the God of Israel whom they at one point did not know (2.12). Look at the God of Israel and do what that God does in the ways that that God does them. This is quite a radical thought for former pagans because the gods were not models to imitate. One did not want to be like Zeus unless they were a moral reprobate.

Here Paul is saying the same thing Moses does in Leviticus, “be holy for I am holy.” Paul calls for divine imitation. The Jerusalem Council (Acts 15) bound Leviticus 17 and 18 upon Gentiles with its emphasis on holiness, especially against various kinds of fornication. Paul warns against this very thing in 5.3-5.

But he makes the God of Israel the model. Just as Leviticus does. They will be “children of light” (Israel was to be the light of the world, Isaiah 49.6 & 60.1-3, just as Yahweh wraps himself in “light” (Psalm 104.1, etc).

But Paul grounds their ways of life in worship, specifically the Messiah’s own sacrifice. Sacrifice is an act of worship and Jesus the Messiah offering himself as a “fragrant offering” is also an liturgical act of worship. These offerings in the Temple were accompanied by “psalms, hymns and spiritual songs” btw where the Gathered “saints” praised the Lord through the sacrifice as a graciously forgiven, healed and blessed people.

THE WAYS OF LOVE, AROMA OF SACRIFICE

So, Paul uses the word “love” in three different grammatical forms in Ephesians 5.1-2. An adjective. A noun. And a verb. This stresses the contrast of their former state. They once were “by nature children of wrath” (2.3). BUT NOW they are (an epic change has occurred)

“Beloved children” (an adjective)

Told to

“live in love” (a noun)

Because Messiah (King of Israel) has

“loved us” (a verb)

Beloved. Love. Loved.

The most powerful motivation to live like God is to know how much the God of Israel loves us and sacrificed for us. This divine love is on every page of the Hebrew Bible, indeed God’s very “name” seems to be “Steadfast Love” (Hesed, Exodus 34.6). This truth thunders in the Psalms 176x. But its ultimate revelation is the gift of the Messiah, Jesus of Nazareth. Oh what objects of love God’s creation is (cf.. Psalm 103, Psalm 104, Psalm 136). Not just Jews but for Gentiles too!

Gentiles who did not even know who Yahweh was are loved and beloved by Yahweh.

If we “imitate” God’s love then we will be willing to also be a fragrant offering and sacrifice to God as we love one another. We become altars of God – altars of love – in a world consumed with greed, malice, and degrading one another. The Gathered People of God is supposed to be an Altar of Incense. Not because we have power over anyone, a sacrifice surrendered.

Love is that sweet smelling aroma that fills the Temple of God where the Holy Spirit dwells.

Paul tells the Gentiles, God loved you (and Jews too) so much that he allowed the promised Jewish Messiah to die as a shalom offering that heals the breach between the pagans and the Creator God of Israel but also between the Gentiles and the Jews. They are BEloved. They are objects of love. They are planted in love (3.17).

Former Gentile Life is Reframed first in GOD’S love. Second, they are to respond by imitating God’s love. Third, they are Reframed through the Messiah’s own imitation of God’s love for them. Our life is surrounded by and rooted in divine love. This, and only this, will mark them as the People of God.

Now they imitate God by loving to the extreme. This is how we are children of light.

Shalom.