No. 42, April 2000

 

LEARNING FROM METHUSELAH

 

            Methuselah did not live 969 years for nothing. We have something to learn from him. After all, he was the son of Enoch, and that fact alone gives him a special place in history. How unique it is to have a father “who walked with God and was not, for God took him” (Gen. 5:24)! That is something else, to be caught up into heaven – body, soul, and spirit! – without having to taste of death.

 

            The Bible also says of Enoch: “before he was taken he had this testimony, that he pleased God” (Heb. II :5). Since others, such as Noah, also pleased God, this must mean that Enoch especially pleased God. As He did later with His only Son, God must have told Enoch that He was pleased with him. This is the way the Living Bible puts it: “suddenly he was gone because God took him. Before this happened God had said how pleased he was with Enoch.”

 

            It also says of Enoch that he walked with God for 300 years (Gen. 5:22). Since there were others who also walked with God, this must mean that Enoch was in such close fellowship with God for so long that he was spared the ordeal of death. In all human history, insofar as we know, only two persons have been so blessed, Enoch and Elijah.

 

            Moreover, it says of Enoch, “the seventh from Adam,” that he was a prophet who spoke of the coming of the Lord with ten thousands of His saints to execute judgment on the wicked (Jude 15). A prophet of patriarchal antiquity with incredible insight into God’s tomorrow!

 

            So, Methuselah had for a father one of the most remarkable men of all sacred history. And he spent 300 of his 969 years with this spiritual giant! One wonders if Methuselah might have seen his father’s rapture as Elisha had witnessed Elijah’s (2 Kgs. 2: 12).

 

            Beside his father, Methuselah could have spent 243 years talking to Adam, who himself lived 930 years. Imagine conversing with the very first human being, one who had always been an adult! What wisdom the aged Adam could impart about creation (his own creation and Eve’s), about sin (his and Cain’s) and the fall; and about God’s mercy; and about the glorious universe.

 

            Adam was educated by God himself, all those 930 years. We know from Scripture that God spoke to him. While Adam’s sin separated him from Eden and the Tree of Life and subjected him to eventual death, it did not separate him from God’s love and mercy. After all, as the first person on earth Adam had to be the first teacher of humankind. Imagine being schooled for this task by God himself for hundreds of years!

 

            And imagine having Adam as your teacher for almost two and a half centuries! Methuselah must have been the most remarkable oracle of the ancient world, schooled in geology, astronomy, physics, zoology, history, and of course morality. Long before the Ten Commandments were set in stone, God’s moral law was inscribed in the hearts of the patriarchs. Cain, for instance, knew very well that he had done wrong when he killed his brother. He knew what murder was, and because of his guilt he sought to flee from both God and man.

 

            Wow, what knowledge Methuselah must have had! And he lived on and on, up to the very year of the flood. God knew what he was doing in that he wanted “the wisdom of the ages” on that ark, just as he wanted all those animals. The “story” also had to go on board, as it did in the minds of Noah and his sons, especially Shem.

 

            Noah, with his 950 years, lived almost as long as his grandfather Methuselah, and he was exposed to his wisdom for upwards of six centuries. And Noah, like Enoch, is described as especially close to God: “Noah found grace in the eyes of the Lord … a just man, perfect in his generations … he walked with God” (Gen. 6:8-9). Noah lived on for 350 years after the flood to serve as “a preacher of righteousness” in the new world as well as the old. (2 Pet. 2:5).

 

            Shem, who was blessed by Noah since he did not expose his father’s nakedness as did his brother Ham, is a key player in the ongoing of ancient wisdom. He not only had tutelage from his righteous father Noah, but he was for some 100 years before the flood exposed to the wisdom of his great- grandfather Methuselah. Shem lived on after the flood for 500 years, preserving the wisdom of the patriarchs that he took with him into the ark. He lived long enough to be a contemporary of Abraham for 150 years and even of Isaac for 50 years!

 

            There was therefore a Tradition of spiritual and ethical values that passed through scores of generations from Adam, Enoch, and Methuselah on to Shem into the post-flood world. Through the Shemites (Semites) the tradition was carried like a burning torch to all the nations of earth. There was of course always evil, much evil, but there was always the “sense of right” in all mankind, in all nations, in all the world religions. It was the moral wisdom that originated with Adam, educated by God himself, and passed along.

 

            It is a truism that humankind cannot devise a single ethical or spiritual value from its own resources. We do not just “think up” moral concepts. They are not innate. An “ethical sensitivity” may be part of our consciousness, but we cannot devise moral principles. All moral concepts originally come from God. This explains the spirituality of such “heathen” as Melchizedek and Abram. It explains the ethical genius of such wise men of Greece and Rome as Seneca and Socrates, and the wisdom of Confucius and the orient.

 

            It explains why there is so much truth, especially moral values, in all the religions of the world. And even in secular institutions. The most radical cynic on a university faculty or the most liberal politician often articulates profound moral truths. Most all systems of error have some truth, for they have all been permeated, however minutely, by the Tradition of the patriarchs, God’s tutors for all mankind.

 

            It also explains why religion was first monotheistic, as with Adam and the patriarchs, and afterwards polytheistic, not the reverse of that as is so often taught.

 

            There is a tradition of truth – God’s truth – that is out there everywhere. It is in all of us in that we have all, more or less, drawn upon that tradition that goes all the way back to Adam. That is our problem – we know more truth than we honor and practice. It is why Paul could say with such certainty: “They knew God but they did not glorify him as God” (Rom. 1:21). Our problem is not that we do not know what is right, but that we do not do what we know. That defines sin.

 

            From the time of Adam, Enoch, Methuselah, and Shem God has revealed to us the answers to five basic question about our earthly sojourn: (1) Our origin; from whence did we come?; (2) Our nature; what kind of beings are we?; (3) Obligations; how are we to live’) (4) Relationships; how are we to relate to God, to each other, and to planet earth?; (5) Our destiny; whence do we go?

 

            All disciplines, whether science, philosophy, or religion, have sought answers to these questions. These questions point to what life is about, and we miss the point of life when we do not come to terms with them. They can be called “moral science.” All our ills are the result of neglecting these moral imperatives, duties that we know all too well.

 

            We can believe that these questions were the curriculum God taught Adam. The first person on planet earth knew from whence he came, and he knew something of his destiny. He learned, painfully no doubt, what his duties were and how he was to relate to God, to others, and to his environment.

 

            These are the things Adam taught his posterity. Enoch, his grandson, “walked with God” because he was faithful to the moral science he had learned. It became the Tradition (with a capital T) that was passed on to Methuselah, to Shem, and in time to all the world.

 

            This moral Tradition was part of that “true Light which gives light to every person coming into the world” (Jn. 1 :9). We will all be judged by the measure of light we have received and by the response we make to that light. So said the apostles: “In every nation whoever fears God and does what is right is accepted by Him,” (Acts 10:35), and the prophets: “From the rising of the sun even to its going down, My name shall be great among the nations; in every place incense shall be offered to My name and a pure offering” (Mal. 1: 11).

 

            And as Christians we can believe that all the truth revealed by God in reference to human origin, nature, obligations, relationships, and destiny was fulfilled in Jesus Christ. He is the essence of all truth. Even Enoch’s walk with God was not perfect, but it pointed to the One whose walk was perfect. Jesus’ perfect walk is why he could be the Savior of the world.

 

            So, we can better understand why the patriarchs lived so long. They had a lot of work to do. We can be sure that Methuselah’s 969 years were not time enough. He may well have complained in his last days, “If I just had more time!” – Leroy

 

            (For some of the ideas in this article I am indebted to Alexander Campbell’s lecture “Is Moral Philosophy An Inductive Science?” in his Popular Lectures and Addresses, 1861)

 

 

 

THE PATRIARCHAL AGE

 

            The world had its infancy as well as man. Families preceded nations. Family worship was, therefore, the first religious institution.

 

            At the head of this institution naturally stood the Father of every Family. From necessity, and from choice, he was the prophet, the priest, and the king of the household. As a prophet, he instructed his household in the knowledge of God and in the history of man. As a priest, he officiated at the family altar, interceded for those under his care, and pronounced benedictions upon his children. As a lawgiver and king, he commanded his children and servants, and rewarded them according to merit

 

            By a divine ordinance the first fathers of mankind were thus constituted prophets, priests, and kings. Hence the first religious and political institution is properly called “the Patriarchal.” Family worship was, then, the first social worship; and, during the first ages of the world (for at least 2500 years) it was the only social worship of divine authority. Though other institutions have since been added, it has never been superseded. - Alexander Campbell, Millennial Harbinger, 1834, p. 387

 

 

 

IN SEARCH OF “THE HEBREW WRITER”

 

            The Hebrew writer! I hear it often from folk in Churches of Christ. Even from our better educated ministers and professors. I heard it recently at the ACU Lectures in a major address. And it has filtered down to our classroom teachers. One may rightly conclude that by “Hebrew writer” they mean the writer of the book of Hebrews.

 

            But only in Churches of Christ. You can bet on it, you’ll never find it in a commentary on Hebrews, and it will never be used anywhere ever outside the Churches of Christ. The Hebrew writer! It is an oddity. One wonders how it ever got started, and it is even a greater mystery how it lives on, generation after generation, among the educated and uneducated alike.

 

            I blush to confess this, but I took “the Hebrew writer” with me to Harvard – and even used it in a written critique in one of Henry J. Cadbury’s classes, world-renowned New Testament scholar at that time. The genial Quaker, always gracious, only placed a question mark in the margin. But that was all he needed to do. Translated into Harvard lingo it read: Who the hell might the Hebrew writer be? Idiot, don’t you know that all the writers of the New Testament are Greek writers. And you are at Harvard?

 

            I felt so ignorant. I had used the term for many years, never giving it any thought. It was one more “Church of Christism” that I took with me to higher climes of learning. I still cringe when I hear it. I solicit your help in striking this peculiarity from our vocabulary. When your preacher refers to “the Hebrew writer” you might gently ask him if he might be referring to the writer of the book of Hebrews. The chances are he will know that Hebrews was not written in Hebrew!

 

            This may be only a minor sin, but it illustrates how we are all victimized by what Francis Bacon called “Idols of the Mind,” baggage we pick up from our uncritical surroundings.

 

            Bacon named four such idols of the mind. The “Hebrew writer” would be an example of what he called “Idols of the Tribe” – words and ideas that we pick up from our family, clan, sect, or gang that is largely isolated from society at large, and we thoughtlessly perpetuate them forever.

 

            A more serious instance of our tribal language is a long-standing but dubious principle of interpretation that we can rightly claim as our own: “The Bible teaches by direct command, approved example, and necessary inference,” implying that in these instances the Bible is binding. One would be hard put to find anything like this in a reputable book on hermeneutics, and it would not bear scrutiny in the light of modern biblical scholarship. Our own pioneers, Alexander Campbell in particular, were diligent in setting forth rules of biblical interpretation, but they never suggested anything like this rule.

 

            We don’t believe it ourselves once we put it to the test. The holy kiss and foot washing are direct commands, but we don’t make them binding, and foot washing is also an approved example, as is communal ownership of property in the early church. And “necessary inference” is as fuzzy as a London fog, adding nothing to responsible biblical interpretation.

 

            Another of our more serious idols of the tribe is the way we often use “the church,” as in ‘The boy she is marrying is not a member of the church.” An outsider does not hear what we who are steeped in tribal lingo hear. We all know it means ‘The boy she is marrying is not a member of the Church of Christ.” He might in fact be a member of the church, if we think biblically rather than tribally.

 

            Well, as the Hebrew writer says, “Do not be carried about with various and strange doctrines” (Heb. 13:9). Ah, these habits, how pernicious they are! – Leroy

 

 

 

CAMPBELL’S INDISPENSABLE RULE OF INTERPRETATION

 

            We must come within understanding distance. There is a speaking distance and a hearing distance. To hear another one must come within that circle which the voice audibly fills. In respect to God’s word there is an understanding distance. Those who are beyond that distance cannot understand God: those within that distance can understand Him in all matters of piety and morality.

 

            God himself is the center of that circle of understanding, and humility is its circumference. Those who open the Book of God with one aim, with one ardent desire, to know the will of God, will easily understand. It is only to those who have the heart to come within understanding distance that the Bible is designed to illuminate in things celestial and divine.

 

            Only humility of mind and a contempt for all earthly preeminence will prepare the heart for the reception of God’s light. When one is deafened by the allurements of the flesh and the world, he cannot hear the still small voice of God’s philanthropy.

 

            But when one overcomes pride, covetousness, and false ambition, and comes within the circle of understanding. the circumference of which is unfeigned humility, and the center of which is God himself, then the voice of God is distinctly heard and clearly understood. All those within this circle are taught of God: all those outside the circle are under the influence of the wicked one.

 

            He, then, who would interpret the Oracles of God to the salvation of his soul, must approach this volume with the humility and docility of a child, and meditate upon it day and night. Like Mary, he must sit at the Master’s feet, and listen to the words which fall from his lips. Alexander Campbell, The Christian System, 1835, p. 4-5.

 

 

 

Between Us . . .

 

            The World Convention of Churches of Christ will celebrate its 70th anniversary at its Convention in Brisbane, Queensland (Australia) August 2-6. The WCCC reports that the three streams of the Stone-Campbell Movement have congregations in 163 nations of the world. The WCCC is open to Disciples of Christ, Christian Churches, and Churches of Christ. You may receive its quarterly paper free of charge by writing to WCCC at 1101 19th Ave. South, Nashville, Tn. 37212-2196.

 

            The Stone-Campbell Dialogue, initiated in Cincinnati last summer by three leaders each from Disciples of Christ, Christian Churches, and Churches of Christ, had its first of three sessions in Indianapolis, Nov. 29-30. It was hosted by Disciples of Christ. Twenty were in attendance, six from each group plus two observers. It began with worship and confession of sin for the way we have treated each other. The shared topic was “What we might have done differently in the past?” Newell Williams, Disciples of Christ, said they might have been less political; Henry Webb, Christian Churches, said they might have dealt with extremism better; Doug Foster, Churches of Christ, said they might have refused to allow issues like societies and instrumental music to push them to vilify and excommunicate each other. The next session will be hosted by Churches of Christ in Nashville, June 1-2. What these men and women get said, however noble it might be, is not as important as the fact that we are at last having “summit-like” meetings that are reasonable, resourceful, and respectful. A wonderfully encouraging development! Something to pray for.

 

            I was pleased to join Mark Toulouse, Disciple (TCU), Paul Blowers, Christian Churches (Emmanuel), Doug Foster, Churches of Christ (ACU), along with Hal Runkel, ACU graduate student, in presentations on our common heritage at the ACU Lectures in February. It was the Restoration history lectures sponsored by ACU’s Center for Restoration Studies, Prof. Doug Foster, director. I suspect the audience was as surprised as I when Doug presented me ACU’s Award of Excellence “for outstanding contributions to the field of Restoration History in teaching, publishing, and mentoring.” When one considers that Carl Ketcherside and I conducted underground sessions for students/faculty/lectureship visitors back in the 60s and 70s on that same campus that reflects quite a change. I told the audience that it just shows what can happen if one lives long enough! But if there is victory anywhere in this story I would say it is ACU’s and Churches of Christ more than mine.

 

            During March Ouida joined me in visits to congregations within easy driving distance of our home. I spoke on ‘The Hope of the Believer” at the Westworth Church of Christ in Ft. Worth, a progressive non-Sunday School congregation where longtime friend Chester Lamberth is a member. ‘The Seven Beatitudes of Revelation” was my subject at the Pecan Grove Church of Christ in Greenville. This congregation always has a love feast following the service, which makes the fellowship all the more joyous.

 

            Our plans for upcoming months will take us to Arizona, New Mexico, Louisiana. Alabama. Florida. and Tennessee. Arizona and New Mexico will be a vacation that includes the Grand Canyon, which Ouida has long wanted to see. along with numerous friends and family along the way.

 

            We continue to get enthusiastic responses to Dallas Willard’s Divine Conspiracy. Addressing as it does both heart and mind, it gets to the essence of what religion is about. $23 postpaid.

 

            Leonard Allen’s Distant Voices: Discovering a Forgotten Past for a Changing Church is rich in stories about the heritage of Churches of Christ. with some surprises along the way. Highly recommended. $13 postpaid.

 

            K.C. Moser is one of those heroes that Leonard Allen writes about in the above title. But you can read Moser himself in his two books that are still in print: The Gist of Romans and The Way of Salvation, both being grace-oriented books. $8 each, postpaid.

 

            Since the gay debate is not going to go away. you might want to read Homosexuality, Science, and the “Plain Sense” of Scripture, edited by David Balch. Twelve theologians and psychologists debate the issue in reference to texts from both OT and NT. Balanced and well-reasoned, it presents both sides of a very sensitive issue. $20 postpaid.

            Listening Carefully to Jesus by R.E.O. White helps one to hear the words of Jesus as people did in his own day. Special attention is given to what Jesus said about issues that are important today. $13 postpaid.

 

            To those interested in reading more in the area of spirituality and spiritual fulfillment we recommend The Unknown God by Alistar McGrath. Rich in stories, illustrations, and meaningful quotes, it addresses both spiritual hunger and the meaning of life. An ideal gift for someone who is seeking something more. $18, postpaid.