//Realized Eschatology. If “eschatology” means the study of final things, such as death and judgment, then “realized eschatology” means just what it sounds like: The end has already come.

This may be a strange concept for many Bible readers. How can the end have already come? Shouldn’t people be walking around (flying around?) in resurrection bodies, then?

This is one of the most confusing, animated debates among Johannine scholars: Does John teach realized eschatology, future eschatology, or something in between? To grasp the controversy between scholars, note the phrase “the hour is coming, and now is” in today’s verse. And now is? You’ll find this phrase elsewhere in John; this is not an isolated occurrence. The end of the age, with the resurrection and judgment, has arrived, says John.

But immediately following these verses, John says this:

“Do not marvel at this; for the hour is coming in which all who are in the graves will hear His voice and come forth—those who have done good, to the resurrection of life, and those who have done evil, to the resurrection of condemnation.” –John 5:28-29

Oops! Now we’re back to future eschatology! So severely does this passage seem to undermine John’s this-worldly message in other portions of his gospel that some scholars conclude verses 28-29 must be a later addition.

So what does John teach on this matter? This is one of many topics I discuss in my recently published book, John’s Gospel: The Way It Happened.

★★★★

In general, I enjoyed this one. I hardly agreed with everything Russell wrote—probably no Christian will—but it introduced several thought-provoking topics. The subtitle is A Guide to Answering 145 Lies and Legends, and that’s what it is. 145 short discussions, under the following headings:

Christianity is Dying Out

Christianity is Destructive

Christianity is Stupid

Jesus and the Bible Have Been Shown to Be False

Christian Beliefs Have Been Shown to Be Wrong

Miracles Are Impossible

Worldviews Cant Be Evaluated

What’s New Is True

I may as well get this out of the way first: Russell comes down hard on liberal Christians, who he says dilute the message of the Bible. Guys like me are allowed to call themselves followers of Jesus, but never Christians. Oddly, the book then closes with a passionate plea to recognize and embrace truth. Eh? Mr. Russell, it was my search for Truth—my deep, hard-nosed research into the Bible, with all its warts and human touches—that turned me into a liberal. Anyway …

The word “myth” may not be quite what Russell means. His “myths” seem to fall mostly into two categories: (1) inappropriate stereotypes about Christians, and (2) misinterpretations of scripture. For example, one of the myths is that Christians hate Jews, but guess what? Some do, and they find their justification in scripture to do so. Russell’s point is that such feelings and scriptural interpretation aren’t “Christian.”

I noticed that Russell has some strange ideas about atheism, and may need help dispelling some of the “myths” he himself believes about atheists. For example, in discussing the myth that Christians need a crutch, Russell turns the tables, explaining that atheism can also be a crutch; indeed, “The most persuasive argument for atheism is its permission to do whatever we feel like doing.” Huh?

Russell loves to talk about cosmology and science. He feels the findings of science now indicate that the existence of God is more likely than not, so such topics get quite a bit of press time.

The book is bold and serves as an apologetic for Russell’s particular brand of Christianity, which makes it interesting reading. You’ll learn who really burned down the great library at Alexandria (not the Christians), what the Word of God is (not the Bible), how quickly Christians began to worship Jesus as God (immediately), and where to find heaven and hell (in a spiritual state, not in a place). 145 topics was probably too many for 350 pages, as many of the discussions left me hungering for more.

//Whether or not the idea appeals to Christians or Jews today, it’s clear that once upon a time, the Israelites believed in multiple gods. The scriptures bear witness to this in a number of places; faint traces of polytheism abound in the Bible, and I’ve made reference to many of these scriptures before. For example, Moses sings, “Who is like you, YHWH, among the gods?”

Today’s verse is another of my favorites. Bible scholars point out that although the Israelites worshipped only YHWH (Jehovah), they accepted the existence of other gods, including El, the “Most High” god. In some scriptures, Jehovah seems to BE El, the Most High God, the ruler over all others, but not in this instance. Here, Jehovah appears to have been understood as one god within the royal pantheon.

When the nations were divided up, Israel was awarded to Jehovah, and as such, Jehovah expected Israel’s loyalty. Jacob (the father of the nation, whose name was later changed to Israel) was Jehovah’s “inheritance,” and other nations were assigned to other gods.

★★★★★

How does one survive the loss of a daughter after outgrowing the Church? Where does one find comfort once belief in heaven has eroded?

Fiction: Martin Halsey grew up a Catholic, and retains an appreciation for ritual and church atmosphere, but can no longer believe. As an actor, Martin loves participating in the annual Christmas pageant, because he enjoys the inspiring story of Jesus. Yet he can no longer read the Bible as if it were meant to be understood literally. The book’s title, The Holy Family, refers not to Martin’s family but to Joseph, Mary and Jesus, in their “thoroughly human, earthy, and earthly presence” … the only way Martin can appreciate the holy trio.

Married now to an atheist and having raised two wonderful daughters, life is good … until tragedy strikes. Martin’s best friend is baffled at how to lend comfort, and often reminds Martin of the help that a belief in God can provide, but wisely refrains from pushing. As the Christmas pageant approaches, Martin must come to terms with his loss in his own way, with his own spiritual understanding, and without succumbing to what he considers merely a comforting fantasy.

This book is a respectful and thought-provoking peek into atheist thinking, without sacrificing an appreciation for the Bible. It’s gripping and deeply personal, one of those tales that will touch each reader in a different way. Definitely recommended.

//The book of Matthew tells how “wise men” from the East followed a star to see the glory of the newborn king, Jesus. But why would Gentiles be interested in a baby Jew? Did you ever wonder where this story comes from?

It’s from the promise of Isaiah chapter 60:

The multitude of camels shall cover thee, the dromedaries of Midian and Ephah; all they from Sheba shall come: they shall bring gold and incense; and they shall shew forth the praises of the LORD. –Isaiah 60:6

But Matthew’s story contains a twist. When the wise men arrive at the palace to pay tribute, Herod has no idea what they’re talking about. No new kings in this palace, he insists! Herod’s theologians, though, know the scriptures. They (perhaps reluctantly) point the wise men away from the palace, away from the Temple, away from Jerusalem, to the humble little backwoods town of Bethlehem.

We love to sing carols about the three wise men, and place them in a manger scene, where they never seem to fit in—they and their jewel-bedecked camels and their opulent robes and gifts of gold seem an odd contrast to the “king” we know.

Matthew’s story provides, in my mind, an absolutely brilliant contrast to Jesus.

//This quaint phrase is the King James Version’s way of saying Jesus died. But there is much more behind this verse than one might first think.

A literal reading seems to say merely that Jesus relinquished his spirit. The original Greek, however, doesn’t quite say this. It says Jesus “handed over a spirit.”

Why is this slight difference significant? Because while “giving up the spirit” is today recognized as a euphemism for death, at the time of the Bible’s writing, the expression was used nowhere else in scripture or even secular Greek to refer to death. I believe we need to recognize this phrase in context for what John’s Gospel truly meant and the uniqueness of this particular death: not merely that Jesus died but that something escaped from his body as he died. John’s emphasis here is almost as if the Spirit were visible, as if he spied it escaping, in the same manner that John watched its arrival as a dove. Recall the words of John 7:39:

By this he meant the Spirit, whom those who believed in him were later to receive. Up to that time the Spirit had not yet been given, since Jesus had not yet been glorified.

Now glorified on the cross, the Spirit is released, soon to be given to the world.