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Flotsam and jetsam (1/31)

HT Kevin DeYoung

Like major league baseball, a successful academic career is a very good gig. Do we really owe every 22-year-old who is admitted to a Ph.D. program the right to that career solely on the basis of getting into a Ph.D. program? Or is it enough to give them a chance to succeed, knowing full well that not all of them will? Personally, I’d rather give more people a chance, in large part because I don’t think we know which 22-year-olds are going to make the best academics.

  • A WSJ article with the provocative title “Why Rich Parents Don’t Matter” discusses a recent study looking into the impact of socio-economic status on a child’s mental development.

These results capture the stunning developmental inequalities that set in almost immediately, so that even the mental ability of 2-year-olds can be profoundly affected by the socio-economic status of their parents. As a result, their genetic potential is held back.

Merton (1915-1968) is one of the most significant religious writers of the twentieth century and a lasting influence on untold numbers of Christians (and non-Christians) from every tradition and culture. For those of us in the Bluegrass state, he also holds the distinction of being perhaps the most significant religious figure to reside in Kentucky, being a monk at Our Lady of Gesthemeni monastery near Bardstown for twenty-seven years. He is buried there today.

When it comes to a crucifixion no one would argue for beauty in an aesthetic sense. The form of a broken, bled-out human being certainly isn’t pleasing to the eye. And this lack of beauty is most true particularly in a crucifixion where the death sentence is piggy-backed onto a miscarriage of justice. But here, in the gospel account, is kingdom subversion. In one of the most brutal acts of physical horror and treachery on a cosmic scale, God weaves together the elements of beauty.

The movement got started with basic, biblical teaching about the gospel and holistic mission. It picked up speed with a network of projects and organizations committed to orphan care. And to this theological observer, it looks like it may have the momentum to reinvigorate evangelical systematic theology.

White as Snow (When He Comes 4)

A man walks into the temple. At his side, a spotless lamb. He has sinned…again. And, the lamb is his sacrifice. Blood shed. The man leaves. But, he knows he’ll be back. Sacrifices don’t last forever.

The priest turns to the woman next in line. Two doves. Another sacrifice. More blood. Later he knows he’ll need to bring his own sacrifice to the temple. Priests aren’t perfect either.

The high priest watches it all. Things are going smoothly. Everywhere he sees God’s people and their sacrifices. The chaotic sensory jumble produced by so many people and animals provides an interesting contrast to the underlying order of cultic ritual. All is well. Next month is Tishrei, and the high priest knows that once again it will be time for God’s people to celebrate the Day of Atonement, Israel’s holiest festival. The sacrificial goat and the scapegoat will go before the Lord as an offering to purify Israel from the sins it has committed that year. It will be a time of solemn repentance as Israel remembers both its own sinfulness and God’s gracious mercy. As high priest for the last fifteen years, this will be the fifteenth time he has performed this ritual. It must be done every year. Because even this sacrifice offered by Israel’s highest priest doesn’t last forever.

As we discussed in the last chapter, God in his grace and mercy provided to his people a way of expressing their faith in him—the sacrifices of the Old Testament. But, these sacrifices were necessarily limited and imperfect, offered by limited and imperfect people.

God promised more.

The coming king will not be just another ruler, broken and corrupted by sin. No, when this king comes he will also be the new priest for God’s people, a true priest, one who will represent his people forever: “The Lord has sworn and will not change his mind: ‘You are a priest forever'” (Ps. 110:4). And, he will build the true temple of the Lord (Zech 6:12) so that God’s glory will return and God will again dwell with his people.

A new priest is coming.

And God promised that this priest will be very different from the priests who came before. Unlike them, he will not just offer sacrifices on behalf of the people, he will be that sacrifice. That is the picture Isaiah gave of the servant who is to come. Just like a priest, he will offer a lamb “to the slaughter” (v. 7) as “a guilt offering” (v. 10). But, here the priest is the lamb, he is the offering. He will be “pierced for our transgressions” and “crushed for our iniquities” (v. 5). This, then, is a new sacrifice—a sacrifice in which the righteous priest will offer himself on behalf of the people.

And the result of this sacrifice will be a true holiness. Because of their sin, Isaiah compares God’s people to a body riddled with disease (Isa. 1:5-6). We have been polluted by sin and we are dying. But, by the sacrifice of this righteous priest, “we are healed” (Isa. 53:5). God will lay on him “the iniquity of us all” (Isa. 53:6) so that God’s people may again be “accounted righteous “(Isa. 53:11). With this sacrifice, God will cleanse his people from “sin and uncleanness” (Zech 13:1; cf. Ezek. 36:25, 29). So, instead of being black with the ink of our sin, God promises that one day he will again make us “white as snow” (Isa. 1:18).

When he comes…God’s people will be pure again.