Created to Compose

Famed missionary Eric Liddell is known for saying, “I believe God made me for a purpose—for China. But he also made me fast, and when I run, I feel his pleasure.” I often feel the same way. Only, I would say, “I believe God made me for a purpose—for the church. But he also made me musical, and when I compose, I feel his pleasure.”

Last week I traveled to Atlanta, Georgia, to attend the Composer’s Symposium, an annual gathering of church music composers that was born through the creative genius of Joseph Martin. It was my fourth year at the CS, and by far the best in my opinion. If you are interested in composing sacred music, especially for the choral world, this is the place for you (click here to check out the next one in Austin, TX this coming October).

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I could share a lot from this past week, but I want to focus on something a little more personal. God has been emphasizing to me the importance of his sovereignty in every area of my life. I came into this year’s Symposium ready to learn. My goal this year was that my growth music composition would directly benefit my local church, a church which very graciously covered my expenses and gave me the time to come.

In my daily Bible reading, I happened to be reading through Exodus last week. On the first day of the Symposium I read these words,

The Lord said to Moses, “See, I have called by name Bezalel the son of Uri,
son of Hur, of the tribe of Judah,
 and I have filled him with the Spirit of God,
with ability and intelligence, with knowledge and all craftsmanship,

to devise artistic designs, to work in gold, silver, and bronze,
in cutting stones for setting, and in carving wood, to work in every craft. 

And behold, I have appointed with him Oholiab, the son of Ahisamach,
of the tribe of Dan. And I have given to all able men ability,
that they may make all that I have commanded you.” 
Exodus 31:1-6

God called two men, Bezalel and Oholiab, to be experts in their craft. He gifted them with ability so they could construct the tabernacle, the very place where God would meet with Moses and communicate with his people. What a privilege! And, if you read on, you will find this theme repeated over and over again through the next eight chapters. Those men were made for that moment. They must have been filled with awe at their commission, yet filled with fear and trembling at the sacredness of the calling. They really could take no credit, for it all tied back to the sovereign plan of God.

I marvel at the goodness and wisdom of God. He took that passage and drove it home to my heart this past week. Many men in church history have served as ministers of God while also writing music for the church—Martin Luther, the Wesley brothers, Isaac Watts, and closer to our time, James Montgomery Boice, Chris Anderson, Dustin Battles, Matt Merker, and others. Like Liddell, I believe God made me for a purpose—for the church. But he also made me musical, and when I compose, I feel his pleasure. It’s a beautiful marriage. And it’s all to the glory of God.

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Someone once said we all need to find out God’s purpose for our lives, and then do it. I have often encountered times of discouragement along my musical journey. Just this afternoon I spent over an hour trying to get my keyboard to work with my computer software. I spent so much time on my computer I didn’t even get to write down my music. We all encounter hurdles along the way. By God’s grace they will only make us stronger, more resolved, and more dependent on God to finish what he has started in us.

Let me encourage you. If you believe God has gifted you in a certain area, and you find confirmation of that gift through those you love and trust in the church, then pursue it. Like Eric Liddell, run! For God’s glory, and for his pleasure, run with all your might.

CP

Redeeming the Culture (part 1)

I’ve had conversations with Christians, and heard missionaries or public speakers, who champion the idea of redeeming the culture. As best I understand, they mean that we as Christians can take elements of our culture that may have been created for evil purposes and transform them into tools for use in the service of Christ. From my experience, when Christians speak of “redeeming the culture,” they often are referring to the idea of adopting secular music styles for use in the church. Since the building blocks of music are morally neutral, and the music itself is not the problem, we simply need to infuse this music with thoroughly Christian elements. Then we can use it in our churches. This is not only a permissible thing to do, it’s actually good stewardship of what God has made (Colossians 1:16-17). It is well-pleasing in God’s sight. It is the act of redemption being carried out before our very eyes.

I may be oversimplifying things, but I hope I have fairly expressed the core argument. To be clear, I am not saying that this is the only line of reasoning Christians follow when adopting secular music styles for use in the church. But it is one I hear fairly frequently. Yet rarely do I hear any serious discussion of this concept on biblical grounds.

So I’d like to ask the question: is “redeeming the culture” a biblical concept?

This is a big question, one that will take some time and careful thought to unfold. Today I’d like to focus what the Bible means by the word “redeem.” And, to do that, we need to start with a love story from the Old Testament.

Redemption in Ruth

Most of us are familiar with the story of Ruth. God providentially preserves the line of the Messiah through the loyal love of two individuals, Boaz and Ruth. As far as stories go, it’s like the mother of all Hallmark movies. It’s a tear-jerking, warm-and-fuzzy feeling, domesticated, suspenseful romance thriller (OK, maybe I got carried away just a little bit). We could draw a lot out of the story of Ruth, but what I want to focus on is the role of the kinsman redeemer.

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The mountains of Moab, Ruth’s homeland, beyond the Dead Sea at sunrise

Understanding the Drama

What most people don’t realize is that the act of redemption, or redeeming, finds it’s origin in Old Testament Israelite law. Only a kinsman redeemer (גֹאֵל in the Hebrew) could “redeem.” For two widowed women in Israel, Naomi and Ruth, the mere presence of a kinsman redeemer would give them hope of provision, protection, and direction. Women had no legal representation in court (the city gate) without a male relative. Without a male kinsman representing them in court, they couldn’t keep their land or work it (provision), they couldn’t defend themselves against a physical threat (protection), and they couldn’t make any legal transactions (direction).

Compounding this problem is the fact that each male continued the family line. With Naomi’s husband Elimelech dead and both of her sons Mahlon and Chilion deceased, Naomi had no legal representative and no way to continue the family line. She was long past child-bearing age, and Ruth was a despised, widowed Moabitess.

Not only did the men continue the family line, they also retained possession of the family property. God gave every family its promised “lot,” so the land was a crucial aspect of God’s covenant with the people of Israel. Families weren’t supposed to lose land, and it was a tragedy when it happened. Naomi stands on the brink of tragedy. In fact, the land is so important that “the land is mentioned before the lady” in the big court scene of Ruth. [1]  Naomi needs help, and only one person can help her.

The Necessity of a Kinsman Redeemer

Enter Boaz. Naomi gets pretty excited when Ruth tells her mother-in-law that Boaz has noticed Ruth. Why? Boaz is one of their kinsman redeemers (Ruth 2:20). And when his punk relative refuses his responsibility as the nearest male kin to “redeem” (buy) Ruth and “redeem” (buy) Naomi’s land, Boaz gladly takes charge as next in line. Quite literally, as “the man of the family,” Boaz was a legal representative in court for Naomi and Ruth.

Why does it matter? Because we will never properly understand the act of redemption until we understand the office of the redeemer. Redemption, at its heart, is a technical transaction term. It means “to buy something.” It could be used to describe the process of purchasing slaves in the Old Testament. But only certain people, redeemers, could practice the act of redemption. If you read the story of Ruth closely, you find that Boaz bought the land and the lady (Ruth 4:9-10). Is that weird? To us, yes. To them, no. It was how society functioned.

And this simple truth unlocks a whole new world for our understanding of the Bible.

Redemption in the Old Testament

Once I understood the role of the kinsman redeemer in the book of Ruth, I had to dig deeper. Ruth is the best story in the Old Testament that sheds light on how the Israelites understood the role of the kinsman redeemer, but we have other passages. And these passages do not give us the “feel good” warm and fuzzies of Hallmark movies (see Genesis 38 for a negative contrasting story that later comes up in Ruth 4:12).

What was the role of the kinsman redeemer in the Old Testament?

  1. Protect hereditary property (Leviticus 25:25-30)
  2. Protect individual liberty (Leviticus 25:47-55)
  3. Carry out capital punishment (Numbers 35:12, 19-28)
  4. Receive restitution for crimes against deceased family members (Numbers 5:8)
  5. Pursue justice in court on behalf of a relative (Job 19:25; Psalm 119:154; Jeremiah 50:34)

wesley-tingey-1516402-unsplashWe’ve already seen #1., #2., and #5. in the story of Ruth. But check out #3. and #4. Carrying out capital punishment? Resolving crimes against deceased family members? These are not tasks for the faint of heart. These are government-backed matters of legality that a kinsman redeemer was obligated to carry out. He had the power of attorney. And executioner of vengeance.

Testing the Theory

Any time you make an assertion about the interpretation of a text, it’s good to test your idea in other passages. Consider this statement from Job in the midst of his trials.

For I know that my Redeemer lives,
    and at the last he will stand upon the earth.
And after my skin has been thus destroyed,
    yet in my flesh I shall see God,
whom I shall see for myself,
    and my eyes shall behold, and not another.
Job 19:25-27b

Here we find the same Hebrew word as in the book of Ruth. Job wanted to meet God in spiritual court and have his case pled by a legal representative. He felt as if he had been treated unfairly and wanted to launch a defense.

Consider David. He, too, wanted God to save him from his troubles by representing him in divine court when he cried out,

Plead my cause and redeem me;
give me life according to your promise!
Psalm 119:54

We often interpret this idea through the lens of our New Testament assumptions. But, in order to accurately apply the idea of redemption to the New Testament and to our lives today, we first need to understand what it meant in the Old Testament.

Applying the Truth

What I find in the Old Testament is the redeemer filling a particular role in an intensely personal way. He performs legal transactions in court that include both the purchase of people and property. He carries out legal judgment for the safety of his family. He directs, protects, and provides for those under his care.

When I take this concept of redemption and apply it to the concept of “redeeming the culture,” I run into two huge problems.

Problem #1

If we are redeeming something, I have to ask myself who fits this role of “redeemer.” The kinsman redeemer is a role reserved for the Old Testament Israelite males who provided leadership for their family units. Nowhere in the church do we find Christians fulfilling this role. We do, however, have one New Testament passage in which Stephen calls Moses (surprise!) a “ruler and redeemer” (Acts 7:35).

You probably know where this is going; the only person who “redeems” anything in the New Testament is God, in Jesus Christ. My next blog post will focus on the act of God’s redemption in the New Testament. But for now we need to be honest and say New Testament believers have never, ever been commanded to “redeem” anything (I’ll deal with Colossians 4:5 and Ephesians 5:16 next time). That simply is not our role. And next time we’ll see why it actually distorts the gospel to say otherwise.

Problem #2

Nowhere in the Bible, in either the Old Testament or the New, is the act of “redeeming” divorced from a relational context. When we use an amorphous phrase like “redeeming the culture” we rip the idea of redemption out of its intending context (for you language nerds, semantic domain).

This may get a little bit deep, but let me share with you a quote from a popular evangelical book on poverty alleviation that supports the idea of redeeming the culture from Colossians 1:16-17.

“Hence, Christ is actively engaged in sustaining the economic, social, political, and religious systems in which humans live. There is certainly real mystery here, but the central point of Scripture is clear: as humans engage in cultural activity, they are unpacking a creation that Christ created, sustains, and as we shall see later, redeems” [emphasis added]. [2]

I am glad they give credit to Christ as the Redeemer. But notice how “cultural activity” suddenly becomes the focal point of our purpose here on earth. And notice that the focus of Christ’s redemption has suddenly shifted from people, the image-bearing crown of His creation, to encompass all of creation. These authors have grounded their intepretation of Scripture in secular cultural anthropology arguments rather than biblical theology. That shift, though subtle, is seismic.

I find no place in Scripture that teaches Christ will redeem creation or the cultural activity that goes with it. I do find a promise that God will reverse the curse on the physical earth. And I find the promise of Christ redeeming fallen people. But I do not find cultural redemption anywhere in Scripture. That is because redemption is an exclusively personal act. So it is not our job to “engage in cultural activity” by “unpacking a creation that Christ created.”

It’s time we challenged the concept of “redeeming the culture.” If we ignore the Old Testament truths that ground our New Testament understanding, we begin drifting like a lazy beach swimmer on the current of the waves. We drift so far we even threaten to distort the gospel. We’ll dive into that topic next time as we look at redemption more closely in the New Testament.

CP

 

[1] Cundall, A. E., & Morris, L. (1968). Judges and Ruth: an introduction and commentary (Vol. 7, p. 273). Downers Grove, IL: InterVarsity Press.

[2] Corbett, Steve, & Fikkert, B. (2012). When Helping Hurts: How to Alleviate Poverty without Hurting the Poor and Yourself. Chicago, IL: Moody Publishers.