Nathanael Szobody

Our Paradoxical Nature

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II Corinthians 5 speaks of a reality that is known only by faith. This reality concerns our very beings. Our fleshly bodies are temporal and pass, but what we truly are is known to God; v.11: “But what we are is known to God, and I hope it is known also to your conscience.” Then in verses 16 and 17 we are told what we are: “From now on, therefore, we regard no one according to the flesh. Even though we once regarded Christ according to the flesh, we regard him thus no longer. Therefore, if anyone is in Christ he is a new creation. The old has passed away; behold the new has come.”

It is essential to say that the context of this passage is that Paul is teaching the Corinthians to be reconciled to eachother and to be ministers of reconciliation since we are what Christ is: a reconciler.

These words are speaking of a reality that exists even now. We are new creations. In fact this reality is so real, that in comparison our fleshly bodies are only shadows (v.1-5).

Here revealed truth simply is not fitting into my categories of reason, for it does not seem to be the belief that “we all have a spirit” or that we have fleshly bodies now, but that later we will have spiritual bodies, but that even now as we dwell in our groaning flesh, we are risen with Christ and do not regard eachother according to the flesh. I do not believe that we are told not to regard eachother as flesh only to cause us to treat eachother as if we are already risen. For it is possible that we may not even realize that we are new creations (v.11), but we are nonetheless for we are known as such by God.

This seems to be a reality, dare I say physical reality, that is not flesh. It is truly what we are, but it is not seen without the eyes of the spirit. Take the risen body of Jesus. Paul uses it as an example, because what he is is given to us as we are united with him. Christ had a fleshly body. Then he died and rose again. His risen body is qualified as true body, for he ate and was touched, and his scars could be felt, and yet he is not to be regarded as flesh (v.16).

What a paradoxical category that is our true nature in Christ. Our bodies are flesh, and yet by grace we are made into another body, no less litteral, that is not flesh. I guess that’s whatcha call a mystery.

Bit ‘o Greek

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When doing a little research for my dad in Acts chapter 6 I read the first part through verse 7 where the apostles appointed men to oversee the distribution of bread so that they could concentrate on the service of the word and prayer. This is often said to be where the deaconate was established.

However the word ‘diakonos’, meaning ‘servant’, is never used in this passage. It’s cognates ‘diakonew’ (to serve) and ‘diakonia’ (service) are used. Steven and his pals were to ‘diakoneiv’ the tables (v.2). And the Apostles were to give themselves to the ‘diakonia’ of the word (v.4). Also, in verse one, the service of the tables is called the ‘diakonia’.

So if both the service of tables and the service of the Word are ‘diakoniai’ then why are only the servers of tables called deacons? Why aren’t elders rather called deacons as well and the deaconate split into two branches; physical service and the service of the Word? Both of them do service of intercession.

The Body Of Christ

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For I received from the Lord what I also delivered to you, that the Lord Jesus on the night when he was betrayed took bread, and when he had given thanks, he broke it, and said, “This is my body which is for you. Do this in remembrance of me.” In the same way also he took the cup, after supper, saying, “This cup is the new covenant in my blood. Do this, as often as you drink it, in remembrance of me.” For as often as you eat this bread and drink the cup, you proclaim the Lord’s death until he comes.

These words are Jesus’ last will and testament here on this earth. He is about to leave his disciples and these are the words and actions he chose to lay down his will and leave them with the legacy that he desired and would sustain by his own death and resurrection.

We celebrate the Lord’s supper on a regular basis in church and have some idea as to its purpose. We know that we are to remember the death of Jesus for our sins, just as Paul says: “For as often as you eat this bread and drink the cup, you proclaim the Lord’s death until he comes.” We also feel that there are spiritual benefits in doing this as it brings us closer to God in our own personal lives to remember what he has given by his grace. But these thoughts are not very concrete; they are ideas that we pick up in the words of Christ, but probably even more from the way the actual observance of the the Lord’s supper is carried out in our churches.

What was Jesus’ purpose in giving this ritual to the disciples and to us? What does it mean that “this is my body”? And how should I approach it to get what I am supposed to?

We Rock

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I Peter 2:1-12

What’s my place? What’s my purpose? What’s my calling? Don’t we all ask these questions? We often look to other people to answer these questions; our identity is formed in our interactions with other people and as we reflect, so to speak, off of others we get a concept of who we are and where we fit. We are told that what we need is self-esteem or confidence. According to I Peter 2 our place is certainly one which will cause us to be strong and capable; our calling and purpose are certainly ones which inspire a complete self-image, but it should all be forgotten.

The Expectation of Faith

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The only proper approach to the expectation of the future is faith. For if we expect some thing or another in the future we hope. But if that hope is not based on a promise or assurance given, then it is speculation and vanity. If, on the other hand, the hope is in what has already been promised, or if it is a hope for the realization of what has already been given in part or in essence, then that hope is faith. The world does not distinguish between the two but uses the word ‘belief’ in all contexts.

Here is the difference: faith is given; if we hope or expect apart from what is given then our belief is in vain and we are idolaters. But if we hope for what has been promised then we already recieve the essence of that hope, a joy and peace that could never be conjured up in the world’s most belabored philosophies or its most fantastical wishings.

The Glory of the Cross

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So maybe I just don’t get it. There are two interpretive camps from the reformation tradition; those who emphasis the theology of glory and those who emphasis the theology of the cross.

Now the theology of glory is criticized by the proponents of the theology of the cross as tending toward a wrong understanding of the end times; namely that the ultimate purpose of all things is the glory of God, therefore as time progresses and God’s plan is brought to fruition this world becomes better and better as God increases his glory.

The theology of the cross is criticized as being too introspective and morbid, ignoring the joys that are now to be had in Christ. They see suffering as being the prevalent theme of the Christian walk as the believer daily takes up his cross and is united with the sufferings of Christ.

So here’s where I’m confused. Isn’t God most glorified in the sacrifice of Christ? Of course our ultimate calling is to reflect the glory of God! But what is the essence of that glory? Is it not the pouring out of the self for another? Is not God’s dominion through the giving of life? Is not also man’s vice regency through the sacrifice of the self for the benefit of those under his care? How do the two perspectives contradict each other? God is clearly to be glorified, but is not the quality of that glory loving sacrifice? Someone help me out here.

Your Will Be Done On Earth As It Is In Heaven

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Ephesians 1:9-11 making known to us the mystery of his will, according to his purpose, which he set forth in Christ as a plan for the fullness of time, to unite all things in him, things in heaven and things on earth.In him we have obtained an inheritance, having been predestined according to the purpose of him who works all things according to the counsel of his will,

God’ will is indeed a mystery, but he is making it known to us! When we pray that his will be done we are asking that what he plans to do for all creation might be realized through us according to his revealed plan.

James 4:1-6

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Don’t I know that quarrels are caused by selfishness? Is it not clear that we have conflict because we each seek our own interest? How many times must we be told to think of others first before we actually do it? …How many? Then again, don’t I need stuff?

True Saints and Hypocrites

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True saints have their minds, in the first place, inexpressably pleased and delighted with…the things of God. But the dependence of the affections of hypocrites is in a contrary order: they first rejoice…that they are made so much of by God; and then on that ground, he seems in a sort, lovely to them.

— Jonathan Edwards