No. 50, August 2001

 

“IN GLORY” WITH MOSES AND ELIJAH

 

            One does not linger long in the gospel of Luke without realizing that much that is there is not found in the other gospel writers. In fact about half of the book is unique to Luke, indicating that he had sources to draw on that Matthew, Mark, and John did not have, or at least did not use.

 

            It is likely that they did not know of some of the great stories that Luke tells, or they would have included them: the Parable of the Prodigal Son, the Good Samaritan, the Rich Man and Lazarus, Zacchaeus, the Ten Lepers, “the 70” sent out, the penitent thief on the cross, the boy Jesus in the temple. All these and much more only in Luke.

 

            Moreover, when Luke tells the same stories the other writers tell he adds intimate details and nuances, which add drama to the narrative. Matthew, Mark, and John tell how the high priest’s servant’s ear was cut off by one of the disciples at the time of Jesus’ arrest (John says it was Peter), but only Luke records that Jesus healed the ear. The same three tell how Judas betrayed Jesus with a kiss, but only Luke has Jesus saying to him. “Will you betray the Son of man with a kiss?”

 

            Only Luke tells us how Jesus wept over Jerusalem as he approached the city. While the others tell of Peter’s denials, only Luke tells how Jesus looked at him following the third denial, causing Peter to go away and weep bitterly. Except for Luke we would not have had Jesus’ glorious prayer on the Cross, “Father, forgive them, they know not what they do,” and his assurance to the penitent thief, “Today you will be with me in Paradise.”

 

            We should not be surprised, therefore, when we come to the great Transfiguration story, which Matthew, Mark, and Luke all record, that we would have some dramatic “extras” from Luke. In reading Matthew and Mark one would suppose that Jesus and three of his disciples went upon the mountain for the purpose of the Transfiguration, but Luke says that they went there to pray, and it was “as he was praying” that Jesus was transfigured. Matthew and Mark record how Peter wanted to build three tents, one for Moses, one for Elijah, and one for Jesus – but only Luke tells us that Peter didn’t know what he was saying!

 

            And only Luke lets us know that the disciples were heavy with sleep amidst all this drama, but that they managed to stay awake. Both Matthew and Mark tell us that Moses and Elijah talked with Jesus – but Luke tells us what they said! They spoke of what Jesus was to undergo in Jerusalem, which would have included the ordeal of the Cross. All this might have gone on long into the night since the disciples grew sleepy.

 

            The added touch that I find exciting is that while Matthew and Mark say that Moses and Elijah suddenly appeared as Jesus was transfigured, Luke says that “they appeared in glory.” That they appeared “in glory” and yet in bodily, recognizable form, must mean that they appeared on earth in their heavenly, glorious embodiment. Luke makes it clear that Jesus’ transfiguration (changed aspect) was distinct from the appearance of Moses and Elijah. Jesus’ face was changed (Matthew says it shone like the sun) and his clothes became dazzling white.

 

            This is when Moses and Elijah appeared. They themselves were not transfigured, but they appeared “in glory.” That is, they appeared as they were then, visitors from heaven, gloriously embodied. This is what the apostles saw. It must have been overwhelming. It is understandable that impulsive Peter wanted to do something extravagant. He wasn’t sure what, but something!

 

            This means that on that mountain the apostles were for a time in heaven. For a moment Jesus took on his glorious body, which, as Alexander Campbell believed, did not become a permanent reality until his ascension (not at his resurrection). The apostles not only saw the Lord transformed into his glorious, heavenly body, but they also saw “two men” (as Luke first introduces Moses and Elijah) from heaven, dressed accordingly, “in glory” (Lk. 13:30).

 

            This is why ours is a living hope. As Moses and Elijah once were, we are now. As they are now, “in glory” in heaven, we one day shall be. “As we have borne the image of the man of dust, we shall also bear the image of the heavenly Man” (l Cor. 15:49). This is one reason God gives us the Holy Spirit, as “a guarantee” that our mortal bodies will one day be redeemed (Eph.1:13-14).

 

            All this means that we too as believers will, like Jesus, be transfigured. As 1 Cor. 15:42-43: “The body is sown in corruption, it is raised in incorruption: it is sown in dishonor, it is raised in glory.” In glory, that is the way it is with Moses and Elijah now, and the way it was at the Transfiguration, and it is the way we will one day be.

 

            Or as Philip. 3:20-21 has it: “For us, our homeland is in heaven, and from heaven comes the saviour we are waiting for, the Lord Jesus Christ, and he will transfigure these wretched bodies of ours into copies of his glorious body. He will do that by the same power with which he can subdue the whole universe.” (Jerusalem Bible, Roman Catholic)

 

            These passages say it all. Jesus is now a man in heaven, and he has a body, a glorious (transfigured) body. We await his coming, at which time he will transfigure our earthly bodies that they might be copies of his glorious body. Like Moses and Elijah, we will be “in glory” with him, embodied in his likeness.

 

            Such a glorious anticipation led the apostle John to conclude that “Everyone who has this hope in Him purifies himself, just as He is pure” (1 Jn. 3:3). He had just written, “We know that when He is revealed, we shall be like him, for we shall see Him as He is.” We shall see Him as He is! We shall be like Him! What an uplifting hope!

 

            The Transfiguration is not only one more affirmation that “This is my beloved Son in whom I am well pleased,” but it is a window into heaven itself, a reality that will be as much ours as it was Moses’ and Elijah’s. Such was the occasion to Peter that the mountain became holy, an experience that he must have often referred to, as he does in 2 Pet. 3:19: “We heard this voice which came from heaven when we were with Him on the holy mountain.”

 

            Can’t we too through the eye of faith be on that holy mountain with Jesus in his glory? And with Moses and Elijah in their glory? And with Peter, James, and John as they were awed by it all? What is now hope will one day become sight. – Leroy

 

 

 

THE FAITH OF RAHAB

 

        By faith the harlot Rahab did not perish with those who did not believe, when she had received the spies with peace. – Heb. 11:31

 

            Rahab is only one of numerous persons in the Bible who appear to have some knowledge and fellowship with God who are beyond the pale of both God’s covenant people, the Hebrews, and God’s special revelation. “Outsiders” they might be called, even “pagans,” and yet they were people of faith. This is an inquiry into the nature of that faith.

 

            This list would include, beside Rahab, Melchizedek (Gen. 14), Abimelech (Gen. 20), Ruth (Ruth 1), Naaman (2 Kgs. 5), the centurion whose son Christ healed (Lk. 7), the Ethiopian eunuch (Acts 8), Cornelius (Acts 10). Abraham could be added to the list since he was called out of paganism and was “justified by faith” before he was circumcised.

 

            These all have something significant in common: in “un-circumcision” they demonstrated faith that was acceptable to God. Though “without the law,” as Paul puts it in Rom. 2: 14, these outsiders did what the law required by responding to “the law written in their hearts.”

 

            The faith of these people may go far in showing us what Paul meant by “justified by faith,” as in Rom. 3:28. It is not faith in doctrines, especially doctrines that people never have a chance of knowing. It is rather a desire, a hunger and thirst, to know and do the will of God. Peter describes such faith when, in the face of pagan piety he exclaims: “Of a truth I perceive that God is no respecter of persons, but in every nation he that fears God and does what is right is acceptable to him” (Acts 10:33).

 

            The faith that justifies is that simple trust that reverences God and does what is right, as one knows the right, according to the light he or she may have. Peter, in all of his legalistic exclusivism, was slow to see that the faith that makes righteous may be found far beyond his own party.

 

            We too are slow to see that there may be many Rahabs or Corneliuses among the other great religions of the world and among “the vast multitudes of lost mankind” as we sometimes describe them. In our missionary zeal we are too quick to judge as lost the multiplied millions who have not yet heard the gospel.

 

            The case of Cornelius is most informing, for he is clearly described as “a devout (righteous) man who feared God with all his household, who gave generously to the people, and prayed to God always.” This was his situation before he was introduced to Christ and the gospel. Where did he find such light by which to walk, not having the Hebrew Scriptures?

 

            God reveals himself to us through three books: the book of nature, which reveals God’s invisible attributes (Rom. 1 :20): the book of human nature, our conscience and “the law within” (Rom. 2: 15); and the book of holy Scripture. Cornelius heeded the revelation of the first two books, and so he walked with God. That is why he obediently responded to the third book when Peter laid the gospel of Christ before him.

 

            Rahab is equally informing, but in a different way. Here is a prostitute as well as an alien who makes her way into the Bible’s Hall of Fame (Heb. 11) when some of the devout menfolk in the same story didn’t, such as Joshua.

 

            It is because her faith was so remarkable. Rahab could be included among such ones our Lord had in mind when he said, ‘The publicans and harlots will enter into the kingdom of God before you” (Mt. 21:31). Not because she was a prostitute, of course, but because, in spite of her oppressive circumstances, she showed both faith and courage in identifying herself with God’s people.

 

            We can read some things between the lines. Rahab must have had a heart for God all along, such as she understood him from those first two books. This is evident, for when she heard “the gospel” of what the God of the Hebrews had done, she risked her life in casting her lot with His people. She even risked lying to the king and deceiving his soldiers so as to help those she saw as God’s people. She engaged in espionage against her own people.

 

            Rahab said to the spies Joshua had sent into Jericho: “I know that the Lord (Yahweh)” – she called him by his name – “has given you this land, that the terror of you has fallen on us” ( Joshua 2:9). She had heard how God had delivered his people from Egypt, drying up the Red Sea, and how he had given them victory in Canaan. While it was still a “You” and “Us.” she honored “the Lord your God” as the God of both heaven and earth.

 

            The essence of it is that Rahab was a believer, perhaps the only one in Jericho, though the others also had heard “the gospel” of what Israel’s God had done. It was a faith that acted, as true faith al ways does. As Heb. 11:31 puts it, Rahab did not perish because “she received the spies with peace.” In her heart was what Paul calls “the spirit of faith” in 2 Cor. 4: 13. Rahab ‘is testimony that faith is more a work of the heart than of understanding.

 

            It is those with such “a spirit of faith,” those with a heart for God that are acceptable to him. Is. 66:2 puts it something like that: “On this one will I look, on the one who is of a humble and contrite spirit, and who reverences My word.”

 

            The Ethiopian eunuch was such a one. Though an outsider he had a heart for the God of Israel before he heard the gospel (Acts 8:27). Surely we cannot think of him as “lost” before he heard the gospel. Yet he had to believe and be baptized once he received more light

 

            We see this same justifying faith in the centurion whose servant Jesus healed. The Lord said of him. “Not even in Israel have I found faith as great as this” (Lk. 7:9). Our Lord clearly saw such faith as that which makes one right with God.

 

            Jesus got himself into trouble in his hometown of Nazareth when he referred to another outsider in a similar way: “Many lepers were in Israel in the time of Elijah the prophet, and none of them was cleansed except Naaman the Syrian” ( Lk. 4:27). God’s covenant people, including ourselves, have always had a problem with a larger view of things. In Nazareth they wanted to kill Jesus for such liberal views.

 

            Abimelech may be the most remarkable instance. Here is a pagan king who considered both himself and his nation as “righteous” in that they habitually sought to obey the God of heaven. The king had taken Abraham’s wife, whom he understood to be his sister, to be part of his harem, a common practice in those days. When God rebuked Abimelech for having a married woman, he explained that both Abraham and his wife Sarah had lied to him.

 

            At this God concedes that the king is innocent after all, refers to his “integrity of heart,” and even says that because of this he had kept the king from sinning in that “I did not let you touch her” (Gen. 20:6). Even the king’s staff feared God because of these things, and due recompense was made. The story ends with Abraham praying for the king and restoring all his fortunes. We can be excused for supposing someone should have prayed for Abraham as well!

 

            This amazing story reveals that from the beginning of the biblical story God has shown concern for outsiders as well as his own covenant people. He spoke to Abimelech as well as to Abraham!

 

            And they too have been saved or justified by their faith. All this means that all people will give account to God for the response they make to such light as they have. As Paul puts it in Rom. 2: 14: “their thoughts accusing or else excusing them.” – Leroy

 

 

 

Between Us . . .

 

            Ouida and I have been at home for much of the summer. It has enabled us to catch up on work around the house, and to visit friends and churches within driving distance. This included a Lord’s day class extending for eight weeks at our home congregation on election and predestination. We took a new look at the old question Who are the elect? We concentrated on two answers that attempt to avoid the extremes of both Calvinism and Arminianism. The first has been suggested by moderate Calvinists: All people are the elect (since Christ died for all) except those that the Bible declares to be lost. We had fun with that one! The other answer we drew from Alexander Campbell, that the elect are those in any dispensation who respond faithfully to such revelation (light) that they have. Both answers, which are much alike, speak to the dreadful problem the church has always been reluctant to face, the state of the multiplied billions since the Cross who have never heard or understood the gospel through no fault of their own. Campbell was pointed in his answer: Sincerity, which he took pains to define as having a heart to know and obey God, is the basis of one’s acceptance before God. He could not, of course, conceive of any such person lost in hell. Ignorance is excusable only when it is unwillful and beyond one’s capacity or opportunity to know. Willful ignorance is a flagrant rejection of God’s grace.

 

            Among our interesting house guests during the summer months was John and Rhonda Fyffe, new to us, from Newburgh, In. John is writing a graduate thesis on the Restoration Movement at Trinity Seminary that includes the work of Leroy Garrett. This has special interest to me since his professors are not of our background. John grilled me with a long list of prepared questions. When it was all over I told him I was pleased to answer the questions, for I was curious myself as to what I might say! It is encouraging that so many of our young scholars these days are taking our history and heritage seriously. And they are so smart!

 

            Longtime friend Rosalie (Marlowe) Vogler, whom we knew as a child, came by to introduce us to her new husband Jim. They reside in Boise, Idaho. A.C. and Ruth Oliver came from Lubbock. A.C. and I talked of one we commonly admire, the late William Barclay. the Scottish scholar. I told A.C. that around Glasgow University. where Barclay taught. they would say of him, “He’s the chap who knows what Jesus had for breakfast.”

 

            Ouida and I drove through incredibly hot Texas weather in air-conditioned comfort (always a marvel to Ouida!) to Waco for lunch with my brother Bill. who recently retired to College Station after a lifetime in Dallas. The Aggies made him do it! Waco was half way for both of us. Bill brought along one of his favorite preachers for us to meet, Foree Grove, minister to the A&M Church of Christ, who may be described as one of our bright young princes who is turned on to the grace of God. Foree told me of being “written up” by one of our old-line editors. After some effort to reason with him, he at last told him it was futile to talk further, for “We are on different planets.” That is an insightful description of what is going on in Churches of Christ today. Our brethren who, like the Almighty himself, “changeth not,” and those who are out on the growing edge are on different planets. But still we love our sisters and brothers on all planets, and we will communicate as opportunity allows. Calling all planets!

 

            My favorite summer event was Celebration 2001: Celebrating Higher Education in Churches of Christ, which met at the Harvey Hotel near DFW Airport. Its purpose was “to reflect on the nature and role of higher education in the Churches of Christ during the past 150 years and to examine the opportunities and challenges we face in the future.” Plenary session speakers were Doug Foster of ACU, Prentice Meador of Prestoncrest Church of Christ in Dallas, John F. Wilson of Pepperdine, and a panel presentation by representatives of five of our colleges. There were also scores of classes, conducted concurrently, on everything from science and religion to women’s studies. I saw scores of old friends and met many new ones, especially among the youth who were well represented.

 

            Since the late C. S. Lewis was often quoted, one speaker even referring to a pilgrimage to his home in England, I made a point of asking administrators from several of the colleges if the likes of Lewis, an Anglican, could teach at their college. Apparently he could not have served on the faculty at any of our colleges except Pepperdine, for he was not Church of Christ. I find that disturbing. Can higher education be really excellent when it is that parochial’?

 

            My favorite class was on “Christian Law Schools,” presented by the dean and three professors from Pepperdine Law School. They were terrific! They answered my question about Ken Starr, who at one time was to take over as dean of their school. I was assured that he withdrew from the appointment on his own, and was not dumped by Pepperdine once he became such a controversial figure, as I had heard. He in fact still serves the school in an advisory capacity and is around for special events. One of the profs had in fact worked for Starr during the stormy Lewinsky investigation.

 

            But what impressed me most is how Pepperdine seeks to be really Christian in the education of lawyers, including the teaching of legal ethics. Students are taught to be servants to their clients – “foot washers’ – and not simply professional legalists. While in training they defend in courts of law the homeless and the abused who are denied their rights. They have a Christian legal society, and students are encouraged to study the Bible and pray together, and they have their own class at the local Church of Christ. They are seeking more students from Churches of Christ. They presently have more Jews, even more Mormons, than from Churches of Christ. So you can help pass the word along.

 

 

 

            Our back issues of Restoration Review, which we published from 1959-92, are now in short supply. While they last we will send you 15 different issues, representing different years, for $5 .00 postpaid, or one of all we have left, upwards of 60. for $15.00 postpaid.

 

            The Stone-Campbell Movement: The Story of the American Restoration Movement by Leroy Garrett continues to be widely read. We can send you a copy for $25 postpaid.

 

            For your loved one who is getting married, we recommend Dean Lueking’s Let’s Talk Marriage, a guide to marriage that stresses the crucial role of communication and shared spiritual values. It also provides helpful insights on touchier issues not easily addressed. $11 postpaid.

 

            Our own Richard Hughes, who usually writes on historical themes, has done How Christian Faith Can Sustain the Life of the Mind, which shows that Christian faith need not be shallow and dogmatic, as often perceived by outsiders, but vibrant and open, nurturing the life of the mind. $19 postpaid.

 

            Cecil Hook did a great job editing Our Heritage in Unity and Fellowship, which is a selection of writings by Carl Ketcherside and Leroy Garrett. It serves as a reliable summary of what the two of us were saying over several decades. Numerous articles are on the history of the Restoration Movement. $12 postpaid.

 

            Also by Carl Ketcherside, and his only book still in print, is The Twisted Scriptures, which is an exposure of the sectarian spirit that abuses the Bible in defense of divisions among Christians