Advent, Christmas, Theology
John Beeson
Glory to God in the Lowest!

Last week on The World and Everything in It George Grant considered “The Wisdom of paradox.” He concludes his reflection,  that Christmas is “the greatest and most remarkable paradox of all is revealed: He who was infinite, was yet an infant; He who was eternal, was yet born of a woman; He who was almighty, was yet nursing at His mother’s breast; He who was upholding the universe, was yet carried in His mother’s arms. Thus, Chesterton exclaimed, ‘Outrushing the depth of the fall of man is the height of the fall of God. Glory to God in the Lowest.’”

“Glory to God in the lowest.” What a mind-bending truth.

Glory to God in the Lowest!
Christmas, Theology, Advent, Church, Hospitality
John Beeson
The Faithfulness of God of the Manger

Recently we had someone over and as the night came to a close Angel warmly offered, “Let’s do this again soon!” I wilted as I processed just how many things were on our calendar in the coming month. Just like Angel did, I wanted to be with them again and soon, but her invitation made me flinch.

 

My wife Angel and I are very different people. Angel brings light and life everywhere. People are drawn to her, and she is drawn to people. One of the many things I love about Angel is how she gets caught up in a moment with people. In that space, it’s not unusual that she shares hopes with those we are with of spending more time together. And she means it: there is no doubt of her genuineness.

The Faithfulness of God of the Manger
Advent, Christmas, Theology
John Beeson
A Humble God?

“I don’t compare myself with anybody, but nobody is better.” Michael Jordan

“They say the sky’s the limit, but I think my potential is beyond it.” Jay-Z

“I won’t be happy until I’m as famous as God” Madonna

“I won’t be a rock star. I will be a legend.” Freddie Mercury

“We’re more popular than Jesus now.” John Lennon

We tend to expect that greatest among us are also some of the most arrogant. And why wouldn’t they be? For many who make it to the top of their field, we can see how that arrogance can be a driving force for their greatness.

A Humble God?
Christmas, Forgiveness, Theology
John Beeson
The Just and the Justifier

God became flesh.

Let that sink in. Christianity asserts that God—sovereign, immutable, omnipotent, other—the eternal God who has no beginning and end—became a human being.

 Because many of us have had exposure to Christianity from our early years, it is easy to miss how massive the theological implications of the incarnation are. The incarnation lays the groundwork for a God who chooses to participate in his creation. The incarnation denies the existence of an abstract and distant God, unmuddied by his handiwork.

The Just and the Justifier
Advent, Christmas, Theology
John Beeson
The Theology of the Manger

“God did not, as the Bible says, create man in his own image; on the contrary, man created God in his own image.” Ludwig Feuerbach dropped this theological bombshell three years before Friedrich Nietzsche’s birth. Feuerbach, a name forgotten by most, but who influenced Nietzsche, wrote these words in his book, The Essence of Christianity (1841). He argued that human beings project their own attributes and desires onto an imagined deity, creating God in their own image. This for Feuerbach, is the essence of Christianity (and indeed all religions), the deification of our human ideals. “What man wishes to be, he makes his God… God is the outward projection of a man’s inward nature.”

The Theology of the Manger

Nineveh

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Injustice: The Gratitude Snatcher

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Injustice: The Gratitude Snatcher

I pray you had a blessed Thanksgiving. I hope your heart entered into this past week with a spirit of gratitude and that your time with friends, family, and God only heightened that gratitude.

No one wants to walk in ingratitude, and yet gratitude can be so quickly snatched from us.

What destroys thanksgiving? There are many threats: envy, pride, and selfishness. But one sneaky snatcher of gratitude is injustice. When the earth quake with injustice, its tremors rattle our hearts and our trust.

When we experience injustice, questions swirl: Why would God allow this wrong to happen? Doesn’t God care about me? Won’t the wrongdoer be punished? Won’t the victim receive restitution?

Our hearts cry out: but why God? When the solid ground beneath us breaks in the earthquake of injustice, we can be left feeling uncertain, shaken, and fearful. In this broken soil, gratitude can slip away.

When the people of Nineveh repent and God forgives them, Jonah is dismayed. How could a just God let the Ninevites off the hook? They were a city of “unceasing evil” (Nah. 3:19), filled with violence, cruelty, sexual debauchery, and idolatry. Jonah is indignant.

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The Anti-Hero's Final Lesson: Love

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The Anti-Hero's Final Lesson: Love

Do you know what Jonah’s final recorded words were?

Were they words of repentance? Words of gratitude? Words of praise?

Nope. They were words of spite. The last words that Jonah speaks are, “Yes, I do well to be angry, angry enough to die.”[i]

Those are not words motivated by suffering or grief. Those are words that come straight out of the hateful heart of our anti-hero, a prophet who cannot bear that God would have compassion on a city he deemed worthy of destruction and upset that the God who provided a plant for shade for him would allow it to wither.

The compassion of God knows no bounds. He orchestrates the salvation of a city that every Jew would have longed to see the destruction of. A city that was not only a military threat to the Israelites, but whose pagan worship was a stench to those loyal to the one true God.

It is the Hero who has the final say in Jonah. These final words reveal God’s love and call us to this deep compassion:

“You pity the plant, for which you did not labor, nor did you make it grow, which came into being in a night and perished in a night. And should not I pity Nineveh, that great city, in which there are more than 120,000 persons who do not know their right hand from their left, and also much cattle?”[ii]

The book of Jonah closes with a glimpse of the compassionate heart of God. Within the final verses of Jonah we see some incredible truths about the depth and power of God’s love:

God’s love is attentive:

Like a caring spouse or parent, no detail is left uncared for by our compassionate God. God’s compassion for his stiff-necked prophet is so deep, he grows a weed up over Jonah to shade him from the sun even as hatred boils in Jonah’s heart for those God loves. God’s love is for the big things (saving a city of 120,000 from destruction), but it also for the small things: Jonah’s discomfort in the heat, and even for the animals. Isn’t that final statement “and also much cattle” beautiful? God cares not just for the people of the city, but for the cattle of the city. God’s love extends to his creation.

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Lessons from an Anti-Hero: Speak

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Lessons from an Anti-Hero: Speak

Jonah doesn’t get much right. Not much at all. God called him to arise and go to Nineveh. Nope and nope. Jonah ran the opposite direction. But after God gets Jonah’s attention, Jonah ever-so-tentatively obeys God’s call.

The third call God placed on Jonah’s life was that he “call out against” Nineveh “the message that I tell you.” After being spit up by the fish and told a second time to “Arise, go to Nineveh, that great city, and call out against it the message that I tell you,” Jonah finally heads to Nineveh. We aren’t told what God tells Jonah to tell the Ninevites. The story moves ahead and we find Jonah wandering the streets of Nineveh, speaking these words, “Yet forty days, and Nineveh shall be overthrown.”[i]

We don’t know whether Jonah delivered this message once or multiple times as he walked through the city. The text is ambiguous about that. What was the tone Jonah delivered the message with? Was he compassionate? Fiery? Earnest? Certainly none of these. If we look ahead one chapter, it is clear that Jonah’s obedience isn’t whole-hearted. After he delivers the message, Jonah sits perched on an overlook, anticipating the destruction of the city. If there was any pep in Jonah’s step as he delivered his message, it was anticipatory malice. He hoped that God would bring destruction, that salt would be poured on the wound of Nineveh’s disobedience.

So let’s picture the scene of Jonah’s evangelistic walk through Nineveh.

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Jonah the Anti-Hero

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Jonah the Anti-Hero

The anti-hero is the new hero. Walter White, the mild-mannered chemistry teacher turned drug kingpin in Breaking Bad, pulled you in as he ascended the heights of the underground world. Don Draper had you rooting for him during his self-destructive descent over the course of Mad Men’s seven seasons. JK Rowling’s pen had readers’ jaws drop to learn that the villain Severus Snape had more to him. And, of course, which lover of The Godfather couldn’t help but root for the complicated Michael Corleone? But the first anti-hero came long before White, Draper, Snape, and Corleone.

Jonah was Walter White before Walter White was Walter White. And yet that’s not how most of us learn the story as children. Jonah is the hero of most children’s Bibles. I still remember hearing the sanitized story of Jonah as a kid. Jonah runs from God, experiences a conversion in the belly of the whale[i], and with newfound fervor converts the metropolis of Nineveh. The end.

The problem with that telling is that the book doesn’t end there at all.

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The Anti-Hero's Final Lesson: Love

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The Anti-Hero's Final Lesson: Love

Do you know Jonah’s last words in the Bible?

“Yes, I do well to be angry, angry enough to die.”[i]

Those are not words motivated by suffering or grief. Those are words that come straight out of the hateful heart of our anti-hero, a prophet who cannot bear that God would have compassion on a city he deemed worthy of destruction and upset that the God who provided a plant for shade for him would allow it to wither.

The compassion of God knows no bounds. He orchestrates the salvation of a city that every Jew would have longed to see the destruction of. A city that was not only a military threat to the Israelites, but whose pagan worship was a stench to those loyal to the one true God.

It is the Hero who has the final say in Jonah. These final words reveal God’s love and call us to this deep compassion:

, , ,

Lessons from an Anti-Hero: Speak

, , ,
Lessons from an Anti-Hero: Speak

Jonah doesn’t get much right. Not much at all. God called him to arise and go to Nineveh. Nope and nope. Jonah up and ran the opposite direction. But after God gets Jonah’s attention, Jonah ever-so-tentatively leans into what God calls him to.

The third call God placed on Jonah’s life was that he “call out against” Nineveh “the message that I tell you.” After being spit up by the fish and told a second time to “Arise, go to Nineveh, that great city, and call out against it the message that I tell you,” Jonah heads to Nineveh. We aren’t told what God tells Jonah to tell the Ninevites, all we have are Jonah’s words: “Yet forty days, and Nineveh shall be overthrown.”[i]

Just imagine what this must have looked like. We don’t know whether Jonah delivered this message once or multiple times as he walked through the city. The text is ambiguous about that. But it’s not ambiguous about how it must have been delivered. All we need to do is look one chapter further to see that Jonah’s heart was not at all in his message. After he delivers the message, Jonah sits perched on an overlook, anticipating the destruction of the city. In fact, if there was any pep in Jonah’s step as he delivered his message, it was that he was pouring salt into Nineveh’s terminal wound.

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Lessons from an Anti-Hero

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Lessons from an Anti-Hero

The anti-hero is the new hero. Walter White, the mild mannered chemistry teacher turned drug kingpin in Breaking Bad, pulled you in as he ascended the heights of the underground world. Don Draper had you rooting for him during his self-destructive descent over the course of Mad Men’s seven seasons. But the first anti-hero came long before White and Draper.

Jonah was Walter White before Walter White was Walter White. And yet that not how most of us learn the story as children.

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