Unlimited Mercy Matters

"Grace, mercy and peace

from God the Father

and from Jesus Christ,

the Father’s Son,

will be with us

in truth and love.”

2 John 1:3

Monday, May 15, 2023

Earliest Christian Creeds

Scholars have been trying to determine the dates that different New Testament books were written. Most scholars will tell you that the Gospels and Epistles were written within a few decades of the events they describe. However, some researchers have discovered that there are passages within these texts that could back to as early as 30 AD. There are statements of faith, or confessions of faith, also known as creeds that the 1st Century believers may have been reciting only months after the events they describe!

New Testament scholars identify these "creeds" or "confessional" statements within the New Testament based on several factors, including their language, style, and context. One well-known example is the statement in 1 Corinthians 15:3-5, which reads:

"For what I received I passed on to you as of first importance: that Christ died for our sins according to the Scriptures, that he was buried, that he was raised on the third day according to the Scriptures, and that he appeared to Cephas, and then to the Twelve."

This passage is thought to be a pre-existing creed or confession that the Apostle Paul is quoting or alluding to. Scholars believe this for several reasons:

1. The language and style of this passage are different from the rest of Paul's writing in 1 Corinthians, suggesting that he is quoting someone else's words.

2. The use of the phrase "For what I received I passed on to you" indicates that Paul is passing on a tradition that was already established before he became a Christian.

3. The repetition of the phrase "according to the Scriptures" suggests that this statement was part of an early Christian confession that was grounded in the Jewish Scriptures.

4. The fact that Paul is quoting this statement in the context of an argument about the resurrection of the dead suggests that it was a widely accepted and important belief among early Christians.

Other examples of creedal or confessional statements in the New Testament include Philippians 2:6-11, Colossians 1:15-20, and 1 Timothy 3:16. These statements share similar characteristics with the 1 Corinthians 15 passage, and are believed to have also originated as early Christian confessions or creeds that were passed down and eventually incorporated into the New Testament writings.

The exact date of origin of the creedal statements in the New Testament is a matter of scholarly debate, but most scholars agree that they are among the earliest Christian beliefs and teachings. The creedal statement in 1 Corinthians 15:3-5, for example, is thought to date back to the first days of Christianity. Some scholars believe that this statement was formulated within the first few months after Jesus' death and Resurrection and quickly became a widely accepted Christian confession.

Similarly, the creedal statement in Philippians 2:6-11, which describes Christ's deity, death, Resurrection, and exaltation, is believed to have originated in the early Christian community. Overall, the early dates of these creedal statements suggest that they represent the earliest beliefs and teachings of the Christian faith, and that they were a central part of the early Christian community's understanding of Jesus' life, death, and resurrection.

This is amazing information, because it puts the New Testament witness much closer to the events for which it witnesses. If the creedal statements in the New Testament are indeed from only a few months after the death of Jesus, this has significant implications for skeptics and those who doubt the historical accuracy of the New Testament:

Firstly, it demonstrates that the earliest Christians held a strong and consistent belief in the deity, death, and resurrection of Jesus, which was based on eyewitness testimony and firmly established within a short time after the events themselves. This gives more credibility to the New Testament accounts of Jesus' life, death, and resurrection, and suggests that they are not merely later legends or myths that developed over time.

Secondly, it suggests that the early Christian community was united in its beliefs about Jesus, despite the diversity of backgrounds, cultures, and languages represented among its members. This challenges the notion that Christianity is a later invention or that it was based on a variety of different and conflicting beliefs.

Finally, and perhaps most importantly, it raises the question of how such a powerful and transformative belief could have emerged and spread so quickly in the first century, without the support of political or institutional power. Consequently, this challenges the conventional wisdom that the Way Jesus preached is a purely human invention, and suggests that there may be something more profound and mysterious at work in the origins of the Christian faith. In other words, it originated from God, not from mankind (Acts 5:39)!

The scholar I learned about the early creeds from is Gary Habermas. Habermas has written extensively on the topic of early Christian beliefs and the Resurrection. Habermas is a philosopher, theologian, and New Testament scholar, and his work on the Resurrection has focused on the historical evidence for the event and its significance for Christian belief.

Some of Habermas' notable works include "The Resurrection of Jesus: An Apologetic", "The Case for the Resurrection of Jesus" (co-authored with Michael Licona), and "Historical Jesus: Ancient Evidence for the Life of Christ". In these works, Habermas makes use of a wide range of historical and philosophical evidence to argue for the historical reality of the Resurrection and its central role in early Christian belief.

Habermas' work is respected within both the academic community and among Christian apologists, and his arguments have been influential in shaping contemporary discussions of the historical evidence for the resurrection.

If you’re interested in reading more about the origins Christianity, I recommend the following books by these authors:

N. T. Wright - "The New Testament and the People of God", "Jesus and the Victory of God", and "The Resurrection of the Son of God".

Richard Bauckham - "Jesus and the Eyewitnesses: The Gospels as Eyewitness Testimony" and "God Crucified: Monotheism and Christology in the New Testament".

Larry Hurtado - "Lord Jesus Christ: Devotion to Jesus in Earliest Christianity" and "How on Earth Did Jesus Become a God? Historical Questions about Earliest Devotion to Jesus."

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"Grace, mercy and peace

from God the Father

and from Jesus Christ,

the Father’s Son,

will be with us

in truth and love.”

2 John 1:3

Saturday, May 6, 2023

God Loves Everybody!

Matthew 5:43-48 teaches us to love our enemies, and provides evidence that God himself loves everyone, even his enemies. This may seem like a surprising claim, given the times in the Bible where it appears that God expresses hatred towards certain people or groups. However, as we'll see, these instances are actually hyperbole, and do not reflect the true nature of God's love.

One of the most famous passages in the Bible about God's love is found in John 3:16: "For God so loved the world that he gave his one and only Son, that whoever believes in him shall not perish but have eternal life." This verse tells us that God loves everyone in the world, not just a select few. And in 1 John 2:2, we read that Jesus is the "atoning sacrifice for our sins, and not only for ours but also for the sins of the whole world." This means that Jesus' sacrifice on the cross was not just for the sins of a specific group of people, but for everyone in the world.

One of the most powerful images of God's love is that of the Lamb of God who takes away the sin of the world. This phrase is used in John 1:29 when John the Baptist sees Jesus coming towards him and declares, "Look, the Lamb of God, who takes away the sin of the world!" This phrase is significant because lambs were often used as sacrificial animals in the Jewish tradition, and so by calling Jesus the Lamb of God, John is indicating that Jesus is the ultimate sacrifice for the sins of the entire world.

But what about those times in the Bible where it appears that God expresses hatred towards certain people or groups? One such example is found in Malachi 1:2-3, where God says, "I have loved you," says the Lord. "But you ask, 'How have you loved us?' "Was not Esau Jacob's brother?" declares the Lord. "Yet I have loved Jacob, but Esau I have hated, and I have turned his hill country into a wasteland and left his inheritance to the desert jackals.”

This passage may seem troubling at first glance, but it's important to understand that it is hyperbole. The Hebrew word for "hate" used in this passage is "sane", which can also mean "to love less" or "to reject." In other words, God is not expressing literal hatred towards Esau, but is using hyperbole to emphasize the point that he has chosen Jacob and his descendants (the Israelites) to be his chosen people. This does not mean that God does not love Esau or his descendants, but rather that he has a special relationship with the Israelites.

Returning to Matthew 5:43-48, we see that Jesus instructs his followers to love their enemies in order to be like their heavenly Father, implying that God himself loves his enemies. If God did not love his enemies, there would be no point in instructing us to love ours in order to be like him. The fact that we are called to imitate God's love for his enemies indicates that such love exists.

Furthermore, the use of the conjunction "for" (in "for he causes") connects the idea of loving our enemies with God's provision of sun and rain - the conjunction "for" in the Greek the word is "γάρ" (gar), which is a particle that can be translated as "for," "because," or "since." This indicates that God's love extends to all people, regardless of their thoughts, words, deeds, or even their beliefs about God. The rain falls on both the just and the unjust, and the sun shines on both the good and the evil. This shows that God's love is not based on merit or deservingness, but is freely given to all.

In conclusion, while there may be instances in the Bible where it appears that God expresses hatred towards certain people or groups, it is important to understand these passages in their proper context and recognize them as hyperbole. The overarching message of the Bible is that God loves everyone, and this love is demonstrated through Jesus Christ, the Lamb of God who takes away the sin of the world.

Matthew 5:43-48 provides evidence that God himself loves everyone, including his enemies, and calls us to imitate that love. We are called to love not just those who love us, but even our enemies, in order to be like our heavenly Father. And as we see from the provision of sun and rain, God's love extends to all people, regardless of their thoughts, words, or deeds. May we strive to imitate God's love for all people, and may we never forget that God loves us all, even when we fall short.

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"Grace, mercy and peace

from God the Father

and from Jesus Christ,

the Father’s Son,

will be with us

in truth and love.”

2 John 1:3

Tuesday, May 2, 2023

I AM

I AM

The phrase "I AM" has significant theological implications in both the Old Testament and the New Testament. In the Old Testament, God uses this phrase to reveal himself to Moses in Exodus 3:14, where he says, "I AM who I AM." This statement has been interpreted in a variety of ways, but at its core, it expresses God's self-existence and self-sufficiency.

The use of "I AM" in the Old Testament is not limited to this one instance. Throughout the Hebrew Bible, God uses this phrase to describe himself and to declare his sovereignty and power. For example, in Isaiah 43:10, God says, "Before me no god was formed, nor shall there be any after me. I, I am the Lord, and besides me there is no savior.”

Jesus' use of "I AM" in John 8:58 is also significant. In this passage, Jesus says to the Jews, "Before Abraham was, I am." By using this phrase, Jesus is connecting himself to God's self-revelation in the Old Testament. He is claiming to be the same God who spoke to Moses from the burning bush, the same God who declared his sovereignty and power in Isaiah.

This claim is not lost on the Jews who are listening to Jesus. They understand that he is making a claim to divinity, and they are outraged. They pick up stones to stone him, but he escapes their grasp. Jesus' use of "I AM" is a bold and powerful statement of his identity and his mission.

In addition to John 8:58, Jesus uses the phrase "I AM" in a number of other instances in the Gospel of John. For example, he says, "I am the bread of life" (John 6:35) and "I am the light of the world" (John 8:12). These statements reinforce the idea that Jesus is identifying himself with God and declaring his divinity.

The significance of "I AM" in both the Old Testament and the New Testament cannot be overstated. In the Old Testament, this phrase expresses God's self-existence and self-sufficiency, as well as his sovereignty and power. In the New Testament, Jesus uses this same phrase to connect himself to God and to declare his own divinity. By understanding the significance of "I AM" in both contexts, we can gain a deeper appreciation for the identity and mission of Jesus Christ.

The Septuagint

The Septuagint is a Greek translation of the Hebrew Scriptures that was created in the third and second centuries BCE. It was widely used by Greek-speaking Jews and early Christians, and its influence can be seen in the New Testament, especially in the Gospel of John. One of the most significant ways in which the Septuagint impacted early Christian theology was in its translation of the divine name "YHWH" in the Hebrew Scriptures. Instead of using the Hebrew name, the Septuagint often translated "YHWH" as "ho on" or "ego eimi," both of which are Greek phrases that mean "I AM." This translation choice has important implications for our understanding of Jesus' use of the same phrase in John 8:58.

In Exodus 3:14, God reveals his name to Moses as "I AM WHO I AM," which in the Septuagint is translated as, “ἐγώ εἰμι ὁ ὤν” (ego eimi ho on). This phrase is used in other passages as well, such as Isaiah 41:4 and 43:10, where God declares himself to be the only God and the Creator of all things. In each of these instances, the Septuagint uses the same Greek phrase that Jesus uses in John 8:58.

When Jesus says "before Abraham was, I am" in John 8:58, he is using the same Greek phrase that is used in the Septuagint to translate God's "I AM" in the Old Testament. This connection is not lost on his Jewish audience, who immediately try to stone him for blasphemy. By using this phrase, Jesus is making a bold claim about his identity and his relationship to God. He is claiming to be one with God, to have existed before Abraham, and to possess the same divine nature as the God of the Hebrew Scriptures.

The use of "I AM" in both the Septuagint and in John 8:58 tells us a great deal about how early Christians understood Jesus' claims to divinity. They saw Jesus as the fulfillment of Old Testament prophecy and believed that he was the same God who had revealed himself to the patriarchs and prophets of old. This belief was not without controversy, as evidenced by the hostile reaction of Jesus' Jewish listeners in John 8:58. Nevertheless, it was a foundational tenet of Christian theology and paved the way for the development of the doctrine of the Trinity.

The Septuagint's translation of the divine name "YHWH" as "ego eimi" or "ho on" has significant implications for our understanding of Jesus' use of the same phrase in John 8:58. By using this phrase, Jesus was claiming to be one with God and to possess the same divine nature as the God of the Hebrew Scriptures. This belief was foundational to early Christian theology and laid the groundwork for the development of the doctrine of the Trinity.

Christology and Trinity

Christology and the Trinity are two central theological concepts that are closely connected to Jesus' use of "I AM" in John 8:58. This phrase not only identifies Jesus with God but also has significant implications for understanding the nature of Christ and the doctrine of the Trinity.

The implications of Jesus' use of "I AM" in John 8:58 are profound. By using this phrase, Jesus is identifying himself with the God of the Old Testament who revealed himself to Moses at the burning bush as "I AM WHO I AM" (Exodus 3:14). This is a clear claim to divinity, and it is no surprise that the Jews who heard this statement immediately picked up stones to stone him for blasphemy.

The theological implications of Jesus' claim to divinity are significant. If Jesus is truly God, then he shares the same nature as God the Father. This raises important questions about the nature of Christ and how he is related to the Father. In early Christianity, this led to debates about whether Jesus was of the same substance (or essence, ὁμοούσιος, homoousios) or a similar substance (or essence, ὁμοούσιος, homoiousios) as the Father.

The doctrine of the Trinity, which emerged in the centuries following Jesus' life and ministry, affirms that there is one God who exists eternally in three persons: the Father, the Son, and the Holy Spirit. Jesus' use of "I AM" in John 8:58 is significant for this doctrine because it highlights the unity of the Father and the Son. They share the same divine nature, and yet they are distinct persons within the Godhead.

The idea of the Incarnation is also central to understanding the relationship between the Father and the Son. The Incarnation is the doctrine that teaches that Jesus, the Son of God, took on human flesh and became fully human while remaining fully divine. This means that Jesus has two natures: a divine nature and a human nature.

The Incarnation has significant implications for the Trinity because it highlights the love and unity between the Father and the Son. It also underscores the fact that Jesus is the perfect mediator between God and humanity, as he is both fully God and fully human. Through his death and resurrection, he offers salvation to all who believe in him.

I AM and Jesus

The Gospel of John is unique among the four Gospels in its use of the "I AM" sayings of Jesus. In these statements, Jesus describes himself using the same phrase that God used to identify himself to Moses in Exodus 3:14. These "I AM" sayings serve as a powerful and explicit claim to divinity, and reinforce the message of John's Gospel that Jesus is not merely a human teacher or prophet, but rather the Son of God who has come to reveal the Father to the world.

One of the most famous "I AM" sayings of Jesus is found in John 6:35, where he says "I am the bread of life." This statement comes in the context of Jesus' feeding of the five thousand, and emphasizes the idea that he is the one who provides spiritual nourishment and sustenance for his followers. The imagery of bread also suggests that Jesus is the source of life itself, and that those who come to him will never hunger or thirst again.

In John 8:12, Jesus declares "I am the light of the world." This statement highlights Jesus' role as the one who brings illumination and truth to a dark and fallen world. It also connects him to God's self-revelation in the Old Testament, where God is often described as a source of light and illumination.

In John 10:9, Jesus says "I am the gate; whoever enters through me will be saved." This statement emphasizes the idea that Jesus is the only way to salvation and eternal life. It also highlights the idea of Jesus as a shepherd who cares for his flock, protecting them from danger and leading them to safety.

In John 11:25, Jesus declares "I am the resurrection and the life." This statement comes in the context of Jesus' raising of Lazarus from the dead, and emphasizes the idea that Jesus has power over death itself. It also reinforces the claim to divinity, as only God has the power to raise the dead and give life.

Finally, in John 14:6, Jesus proclaims "I am the way, the truth, and the life. No one comes to the Father except through me." This statement is perhaps the most explicit claim to divinity in the Gospel of John, as it asserts that Jesus is the only path to God and eternal life. It also emphasizes the importance of a personal relationship with Jesus, and the idea that knowing him is essential for salvation.

Taken together, these "I AM" sayings of Jesus in the Gospel of John reinforce the message that Jesus is more than just a human teacher or prophet. They suggest that he is the Son of God who has come to reveal the Father to the world, and that he is the source of spiritual nourishment, illumination, salvation, and eternal life. These statements emphasize the intimate connection between Jesus and God the Father, and highlight the central role of Jesus in the plan of salvation.

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