Consider:

You know his name wasn’t really Jesus Christ, right?

Jesus is just the Greek translation of Yeshua, which translates from Hebrew to Joshua.

But his name wasn’t Josh Christ, either, since his parents weren’t Joseph and Mary Christ.

So it’s really not blasphemy to say “Jesus Christ”, because it’s not taking the right name in vain.

Isn’t religion fun?

To be honest I felt giddy when I read the above. It’s perfect to blog. It involves linguistics and Jesus and it’s moronic; the first two I love, the last just makes good blog fodder. Why’s the above moronic?

The Third Commandment

“Do not take up the name of the Lord in vain” (Exodus 20:7). The argument above borrows whatever potency the author believed it to have from this, the third commandment found atExodus 20:7. Blasphemy seems to be the issue, but what exactly is blasphemy?

How about misuse or use for no purpose. Or, use as if it were nothing, thus “in vain.” Check out the use of the same word in Jeremiah:Jeremiah 2:30,Jeremiah 4:30,Jeremiah 6:29,Jeremiah 18:15,Jeremiah 46:11. You’ll gain a sense of what’s going on real quick.

It would be a mistake, however, to narrowly limit “taking the Lord’s name in vain,” as the above does, to a particular word (e.g., “Jesus” or “Jesus Christ” in whatever language). “The ‘name’ of God stands for so much more than the mere pronouncing of his title of address. It includes (1) his nature, being, and very person . . . (2) his teaching or doctrine . . . and (3) his moral and ethical teaching.”¹

Thus, speaking irreverently about almost anything pertaining to God is easily considered blasphemy.  I shouldn’t need to provide examples, but the point is that blasphemy isn’t only blasphemy if and only if you utter the right word in the right language. Blasphemy encompasses the content of and the heart behind language.²

The Name of the Lord

The author concludes “So it’s really not blasphemy to say ‘Jesus Christ’, because it’s not taking the right name in vain.” The question then arises, Which name should one take in vain if one wanted to take “the right name in vain”?

Exodus 20:7 has shem yhwh or “the name of YHWH,” often translated into English as “the name of the Lord” instead of “the name of Yahweh” with YHWH as a proper name. Taking YHWH in vain can be a bit problematic though as the Hebrew text doesn’t preserve the original vowels for the divine name. According to the above argument then it should be impossible to take the Lord’s name in vain and thus blaspheme. But is that true?

Blasphemy in the Bible

One can blaspheme against the Holy Spirit, who is God (Matthew 12:31).

Jesus was accused of blasphemy for affirming that he is the Christ, the Son of God because some believed he was lying (Matthew 26:63;John 10:31-39).

In the first case one needn’t know God’s name in the right language to blaspheme against him. In the second, Jesus didn’t even use God’s name, but was called a blasphemer.

Isn’t religion fun?

Shooting Down the Upshot

It’s true that Jesus’ name wasn’t the Anglo-Germanic word “Jesus” nor was “Christ” his parents’ surname. It’s anachronistic to even assume so.

Do we then conclude that it’s not really blasphemy to say “Jesus Christ” when we accidentally stub a toe? Absolutely not.

The name “Jesus Christ” is the English result of that long etymological history given above that represents the man profiled in the Bible. “Jesus Christ” is how we can talk about that God-man. Therefore to use it in vain is blasphemous.

Two Examples

If the above argument holds true, Muslims shouldn’t have been offended at the now famous Danish cartoons depicting Muhammed because, well, that’s not really the prophet Muhammad because in order for the cartoon to be idolatrous it would have to be correctly labeled in Arabic rather than in Danish.

Or, if blasphemy or defamation of character can only be done correctly if used in the right language, there’s no such thing as international libel. Americans shouldn’t be offended by what any nation says about them, if not said in English.

photo credit: I, Timmy

You must do
what you cannot do
with what you do not have
for the rest of your life.

But Jesus will do
what he can do
with what he does have
through you
for the rest of your life.

Quoted in Camper Mundy – Giving & Receiving (Mark 6:30-44) [MP3]

 
photo credit: krisdecurtis

We woke up yesterday and went to church here in Williamsburg where we’re vacationing for the week. I employed the best method possible in finding a solid, evangelical church to worship at on the Lord’s Day: the phone book. Flipping through, we had an extended list of almost every conceivable denomination. We decided that we wanted to do something a bit different and go to a service at a denomination of church that none of us had ever visited.

I was immediately partial to a Coptic Orthodox church, but my sister-in-law wasn’t so sure about the possibility of incense. I then suggested we go Presbyterian. Still, so many to choose from. Is it the PCA or PCUSA that are the more evangelical, missions-minded denomination? We went with a good orthodox sounding name:  Grace Covenant. We like grace and I’m interested in covenant theology. It seemed like a good fit.

Great service. I was struck by, and this is the main purpose of this post, the singing of carols after Christmas. All except for one of the songs sung yesterday morning were Christmas carols. They’re hymns nonetheless, but they’re primarily now known as Christmas carols.

Doesn’t it make all the sense in the world to sing most of our carols after Christmas rather than before? They tell of the newborn babe lying in a manger. If the purpose of Christmas is to re-live the advent of the Savior, then the month leading up to the Day should be spent reading prophecy and the opening chapters of Matthew and Luke, stopping short of the actual birth narratives. The songs sung should be sung to match. Instead, we sing of the Savior’s birth before we celebrate it happening. Yesterday morning, it was refreshing to reflect on the birth of Savior through Christmas carols after we had celebrated it–or should have–on Christmas Day.

There is so much theology packed into these carol-hymns. Check out the last verse of Hark, the Herald Angels Sing:

Adam’s likeness, Lord, efface,
Stamp Thine image in its place:
Second Adam from above,
Reinstate us in Thy love.
Let us Thee, though lost, regain,
Thee, the Life, the inner man:
O, to all Thyself impart,
Formed in each believing heart.

Let’s spend the month of January singing about the new-born King rather than jumping straight to Easter.

I’m not exactly sure why I like this photo so much. Something old, something new, but yet much in common? Book write books. Both love Jesus. Both can be a bit controversial (depending on who you are). Anyways, just sharing what I found intriguing. Check out the interview where at this photo was taken. Number one theological issue Packer said for younger evangelicals to study? Regeneration.

• New blog post: 2009-04-08 Tweets http://tinyurl.com/cr8jmh 00:22:44
• Amazing that drinking hot tea in the US is considered feminine, but iced is not 10:16:06
• Old woman in a motorized cart at Harris Teeter just blind-sided me while i was checking out. 12:14:53
• Why is it I’m wont to start to every tweet with the word ‘just’ 12:37:07
• Moo’s commentary on Romans sitting at my door when i got home: a thousand pages of sweet exegetical love 12:39:17
• @acts29 Received Vintage Jesus right in time for my birthday! A thousand thank-yous for the freebie! 14:30:21
• Emily’s trying to convince me that she once had a pet hamster named Samuel Whiskers who ate off his own leg. Tripod? 16:46:37

photo credit: mnadi

It’s not that you have a place “around the table” of Christianity, for there is no table. There’s a person, Jesus Christ. We don’t gather around, rally around, an abstract idea or a metaphorical table but a person. He is the what we gather and rally around. We should then ask ourselves whether we have a place around Jesus to discuss the things of Christianity, not whether we have a place at an abstract “table.”

Several semesters ago during the presidential forum at Southeastern (SEBTS) the question was asked of President Danny Akin whether Arminians had a place at the table of Southern Baptists. His response was to the effect that if you can affirm the Baptist Faith & Message (BF&M), you have a seat around the Southern Baptist table. You see within the BF&M is contained the basics (and not so basics) of what it is to be a Southern Baptist and on many counts what it means generally to be a Christian. What Akin is driving at is if you cannot afirm along with those with whom you wish to fit in that which they affirm, you have no place around “the table.” A place at the table is contigent upon like affirmation.

So, to find out if you have “a place at the table of Christianity,” ask if you affirm the basic teaching(s) of Christianity: the gospel. I am a sinner in need of a savior. Jesus Christ is that savior. From there, there is much to learn as the whole of the Bible testifies to; but starting here, one gains a seat around Jesus Christ whom we love and worship. He’s the around-which we should be looking to gather.

It is with this understanding of Christianity that we can proceed to enjoy the multiethnic beauty of Christians that make up his body. One musn’t have completed seminary to have a voice. Neither must one be Caucasian, nor must one be non-Caucasian. You gather around him because you love him, and you there (read: at him) find others around him much (un-)like yourself. What this all means completely I’m not quite sure; but that’s OK. It’s a good place to re-orient one’s thinking to.

(Reading The Mission of God has inspired this post [Chapter 1]. Yes, you should own it. Thanks, JBA!)

Thursdays in the chapel services here at Southeastern we pray for North American missions, and today the gentleman who was asked to lead in prayer started by saying, “Sweet Jesus…”

I wouldn’t recommend starting this way given the cultural connotations.

I wrote this some time ago and just now decided to publish it. I’ve been making corrections since publishing which means I should have read carefully before publishing. In fact, I’m adding these introductory lines after publishing! Oops. Let me know if it strikes a chord. Let me know if I’m heretical, ’cause that’s one thing I’m not interested in.

===

In heaven a mighty council convened
seeking one capable of humans redeem.

Approaching the throne, asking each one,
“Send I, I can get the job done.”

“Yes, you, I am able to raise
for it’s by my Spirit and to garner my praise.

“You, however, are unable to bear
the sins of the many and the wrath poured out there.

“There is none other who can open the scroll
than my Son incarnate, Messiah foretold.

“The task is one of putting to death
so that through death the many may resurrect.

“Let the One who is perfect be given for all;
a remedy applied, a consequence of the fall.

“Let the One who will be raised be given for them;
lest they die in vain a propitiation for sin.

“Let the One who will be raised die for them;
Zimri approached but burning with sin.
‘Atone for your own’ is where he was told to begin:
impotent in guilt, impotent others to win.

“The One for the many is where he was told to begin:
bearing the burden without, shielding the elect within.

“Let the One who is perfect be given for them,
a matchless sacrifice presented to make many his kin.”

Therefore let the One capable be given for us
not that we can demand or imply that God must
but he has created us modeled after his being
thus it pleases him us to be freeing.

Most often the phrase “the great exchange” is associated very specifically with the obedience of Christ on the Christian’s behalf as part of his redemptive work whereby he took on our sin (2 Cor. 5:21) and we consequently are able to be clothed in his righteousness (Isaiah 61:10). The great exchange in the New Testament is Jesus takes our sin and we get his righteousness imputed to us. He gets sin, we get God. O glorious gospel! Trust in him now!

Well, the great exchange of Deuteronomy is very similar but less specifically and explicitly about the redemptive work of the Messiah.Deuteronomy 29:10-15 (ESV) magnificently preaches exchange when it reads,

You are standing today all of you before the Lord your God: the heads of your tribes, your elders, and your officers, all the men of Israel, your little ones, your wives, and the sojourner who is in your camp, from the one who chops your wood to the one who draws your water, so that you may enter into the sworn covenant of the Lord your God, which the Lord your God is making with you today, that he may establish you today as his people, and that he may be your God, as he promised you, and as he swore to your fathers, to Abraham, to Isaac, and to Jacob. It is not with you alone that I am making this sworn covenant, but with whoever is standing here with us today before the Lord our God, and with whoever is not here with us today.

The bolded portions are to help trace the line of thought amidst the enumerating of persons present (elders, lumberjacks, water boys, etc.). The people are standing before God in order to cross (over) into the covenant of YHWH (לעברך בברית יהוה), a covenant which he is making in order to establish them as his people and he as their God ( לעםוהואיהיה־לך לאלהים למעןהקים־אתך היום לו). The “exchange” is that we become his people and he becomes our God. He gets us, we get him.

The ל (lamedh) prepositions here (ל+עם and ל+אלהים), though functioning differently syntactically, remind me ofSong of Songs 6:3 where quite famously it is asserted that “I am my beloved’s and my beloved is mine.” Here also are ל prepositions, though attached simply to object pronouns masculine and feminine rather than nouns. Again there is a certain amount of what I think can be called exchange or reciprocity which reflects, albeit dimly, the great exchange which is the gospel revealed in the work of Christ and the New Testament Scriptures.

Respond

Take a moment to readDeuteronomy 29. Think about all of God’s provisions for sinful, rebellious laid out throughout the Scriptures. Think on what it means for you, as a Christian, to be part of God’s people. Think on God becoming your God when you at one time were alienated from him and without him in the world (Ephesians 2). Now, rejoice at the thought of the gospel!

If you’re not a Christian, trust in Christ as God’s provision for sinful humanity to be brought back into communion with him after being separated by our sin and rebellion. Now, rejoice in the gospel!

Hebrew Help

What’s the best way to blog Hebrew? I just copy and pasted from e-sword. No vowels. Hopefully, everyone who cares will be able to read it. Sorry if it shows up garbled. Read the English. It’s not a bad translation.

School started back up the end of this week…which means that the quotables will now start rolling in. Dr. McDaniel reminded us this morning (at 7:30am!) that during Jesus’ temptation, he pulled directly from Deuteronomy to combat the Adversary

“If your struggle against sin depended on your knowledge of Deuteronomy, how well would you do?”

It might be fair to say that our struggle against sin should include a working, quotable familiarity with Deuteronomy. Nonetheless, point taken.