The week of prayer around the world went so well that it has been extended for another week.
My time slot has changed for this second week; I will now be on from 1:00-2:00 PM Mountain Time from April 3-10 (Friday-Friday).
I’d love to have you join me for these times of prayer! They’ve been very encouraging, and I’m excited to see how God will answer all of these prayers we’ve been lifting up together.
This past Sunday I taught a message from Numbers 14 and Joshua 14, about how Joshua and Caleb understood something about obeying God by faith: that just as we need food to sustain our bodies and keep us healthy physically, we need challenges and steps of faith in our walk with God in order to stay healthy spiritually.
Here’s a link to that message if you’d like to watch it or listen to it.
One issue that comes up in the text, which I didn’t address in the sermon is the question of whether the Anakim (the sons of Anak), mentioned in Numbers and Joshua as the giants in Canaan, are the descendants of the Nephilim mentioned in Genesis 6. In Numbers 13:32-33, the 10 faithless spies claim that there are giants in the land of Canaan who are “from the Nephilim.” What does that mean?
Who are the Nephilim?
When man began to multiply on the face of the land and daughters were born to them, the sons of God saw that the daughters of man were attractive. And they took as their wives any they chose. Then the Lord said, “My Spirit shall not abide in man forever, for he is flesh: his days shall be 120 years.” The Nephilim were on the earth in those days, and also afterward, when the sons of God came in to the daughters of man and they bore children to them. These were the mighty men who were of old, the men of renown.
Genesis 6:1-4
There are two main theories on who these Nephilim were:
Theory #1: The offspring of demons and human women
This theory, while perhaps seeming quite foreign to modern Westerners, has the support of extra-biblical Jewish literature. It interprets the above passage along these lines: the “sons of God” is a phrase used in the Bible to refer to angels, therefore the “sons of God” who had relations with the “daughters of men” which resulted in children being born means that these were fallen angels who manifested in physical form and had sexual relations with human women resulting in a race of half-human, half-demons – and that this is what, at least in part, precipitated the flood of God’s judgment in the time of Noah.
The challenges to this view are the question of whether it is possible for demons to have sexual relations with humans, resulting in offspring.
In Matthew 22:30, Jesus states that, “At the resurrection people will neither marry nor be given in marriage; they will be like the angels in heaven.” However, this merely tells us that angels do not marry, it does not tell us whether or not they are capable of sexual relations with human beings, resulting in offspring.
This view is also interesting in that it seems to correspond with some other ancient stories of the “Titans” – a race of half-human, half-“gods” – who lived on Earth.
Some people see a possible connection with this in 2 Peter 2, where Peter says:
For if God did not spare angels when they sinned, but cast them into hell and committed them to chains of gloomy darkness to be kept until the judgment; if he did not spare the ancient world, but preserved Noah, a herald of righteousness, with seven others, when he brought a flood upon the world of the ungodly
2 Peter 2:4-5
What’s interesting about this passage is that the word Peter uses for “hell” is the word “Tartarus” which was considered the deepest part of hell, reserved for fallen angels – or in Greek mythology, that reserved for the Titans. It is also possible that Peter is only referring to the judgment of fallen angels (demons) and not to any kind of unique race of mixed demon-human offspring, but it is interesting that it is tied to a discussion about the flood in Noah’s time.
Theory #2: The intermarrying of the godly line of Seth with ungodly peoples
This theory also has historical precedent, and states that the “sons of God” is a term which refers to the godly and messianic (AKA “kingly”) family line of Seth, because Genesis 4 ends with the words:
And Adam knew his wife again, and she bore a son and called his name Seth, for she said, “God has appointed for me another offspring instead of Abel, for Cain killed him.” To Seth also a son was born, and he called his name Enosh. At that time people began to call upon the name of the Lord.
It is from the line of Seth that the Messiah will come, and some people interpret this to mean that there was an intermarrying of the godly family line of Seth with the ungodly family lines of others like Cain’s descendents, who turned away from the Lord, not only as individuals but as clans and societies. Intermarriage between people who follow God and those who don’t is forbidden, and thus – according to this interpretation – this was a further sign of the depth of depravity at that time: that even the godly people were becoming unfaithful to the Lord, hence the fact that Noah was the only godly person to be found.
Those who argue with this position would say that it makes no sense that intermarriage would so upset God that it would precipitate the judgment of the flood, and that it does not explain the existence of the Nephilim, who must have been very tall people.
In response, those who hold this position would say that what precipitated the flood was that “the wickedness of man was great in the earth, and every intention of the thoughts of his heart was only evil continually.” (Genesis 6:5) God then states in Genesis 6:7 that He will blot out man from the earth, with the exception of Noah. In other words: the judgment of the flood was intended to blot out human beings, not to destroy a race of half-human, half-demons. Furthermore, they would argue that the statement about the Nephilim is simply an aside; it is merely stated that the Nephilim were on the Earth at this time during which the godly family line of Seth was mixing with the ungodly line of Cain – and this is not necessarily an “origin story” of the Nephilim.
Does Nephilim simply mean “giants”?
Another important factor in this discussion is the etymology of the word “Nephilim”. Genesis 6:4 never actually calls the Nephilim “giants”, but the Nephilim are understood to be giants because in Numbers 13:32-33, the giants in the land of Canaan are described as coming from the Nephilim.
Also, the Septuagint (Ancient Greek translation of the Hebrew Bible {AKA: Old Testament}) translates both the Hebrew נְּפִלִ֞ים (Nephilim) and גִּבֹּרִ֛ים (gibborim, “mighty men” or “men of renown”) in Genesis 6:4 as γίγαντες (gigantes, “giants”).[1] (It may be that the Septuagint translated Nephilim as “giants” because of the account in Numbers 13, though some think Nephilim comes from the Aramaic word naphiyla for giant.[2]) (Source: [3])
If the word Nephilim simply means giants, then the statement in Numbers 13:32-33 that the Anakim are related to the Nephilim is easily understood, as simply meaning that they are giants.
The Nephilim and the Flood
One of the problems with the idea that the Anakim in Canaan are descended from the Nephilim in Genesis 6, is that in between Genesis 6 and Numbers 13 there was a giant flood that wiped out the entire population except for Noah and his immediate family.
This means that either:
The flood in the time of Noah was local rather than universal, and therefore some Nephilim survived the flood
What happened in the time of Noah with fallen angels having sexual relations with humans, producing half-human, half-demon offspring happened again after the flood
The word nephilim is simply a general term for giants
The problem with the first option is that even if the flood was local rather than universal (which I don’t believe it was, and I the text seems makes it clear that it was not merely local), the point of the text seems to be that the Nephilim on the Earth at that time were destroyed in the flood either way. There is one other view on this, which states that perhaps a demon-child was able to survive the flood in the womb of one of Noah’s daughters, but this seems a bit far-fetched and has the same problem as the second option:
The second option brings up the obvious question of: if it could happen again after the flood, who’s to say it couldn’t happen now as well? Yet we have no evidence of any half-demon, half-human giants in the world today.
On the third option, if the word nephilim simply refers to giants in general, then it explains why Genesis 6:4 says that the Nephilim were on the earth in those days, and also afterward.
What is the connection between the Anakim the Nephilim?
Again, there are a few possibly explanations here, but since I don’t consider the view that some Nephilim survived the flood, these are the three remaining possibilities:
The spies in Numbers 13 were exaggerating, and saying that the giants they saw in Canaan (the sons of Anak, AKA: Anakim) were the Nephilim of Genesis 6 in order to scare the people of Israel into agreeing with them that they should not enter into the land and fight the battles.
These were indeed half-demon, half-human offspring who resulted from sexual relations between demons and humans after the flood.
The spies were simply using a word which refers to giants in general. This is the way the (Jewish, pre-Christian) translators of the Septuagint interpreted it, and this is reflected in the Textus Receptus which is the basis of the King James and New King James translations in English, which don’t use the word Nephilim in Numbers 13, but rather the word “giants,”
I lean towards explanations 1 and 3, seeing in explanation 2 the same problems listed above in the previous section.
Certainly this is a tangential issue and not one related to the core of biblical faith, but I hope this helps bring some clarity and help for those who have wondered about it.
A few years ago my thinking was shaped about the process of spiritual formation by James K.A. Smith‘s book, “Desiring the Kingdom.” In it, he explains the role that “liturgies,” not only ecclesial, but personal and “secular” liturgies play in that formation.
In “Desiring the Kingdom“, and Smith’s related book “You Are What You Love“, it is clear that he has been highly influenced by Augustine, particularly Augustine’s “Confessions”. The idea of sin as “disordered loves” is particularly Augustinian, as is much of what Smith says about formation, namely that idolatry is more “caught” than “taught”, i.e. idolatry is less of a conscious decision as much as a learned disposition. not so much conscious decisions to believe falsehood, and more like learned dispositions, which is why people’s idolatries often reflect their environments. Since we “practice our way into idolatry,” we need to “practice our way into freedom,” through liberating practices which direct our loves.
In this book, Smith not only details his travels to retrace some of the footsteps of Augustine, who was originally from North Africa, but came to Italy seeking success and influence in the civic realm, only to have the course of his life changed by meeting Ambrose, the Bishop of Milan. As a result, Augustine later returned to North Africa where he became a bishop and influential Christian thinker, whose writings played a large part in the Reformation.
Augustine: the Father of Existentialism
Smith’s main point, however, is not to write a biography of Augustine, or a memoir of his travels, but to explain that Augustine is actually the father of modern existentialist thinking.
From Jean-Paul Sartre to Albert Camus to Jack Kerouac, modern and post-modern existentialists who often describe life as “a journey” or “the road”, whether knowingly or unwittingly, got this idea from Augustine who articulated existentialist ideas and used the terminology of life as “a journey” and “the road” way back in the 4th Century.
The great difference, of course, which Smith is eager to point out, is that whereas the modern and post-modern existentialists (like Kerouac in his novel “On the Road”) like to describe “the road” as “home”, and assert that there is no ultimate destination to which the road is leading (i.e. it is only the journey itself which matters, not the destination) – this is not at all what Augustine taught or believed. Augustine asserted that life is a journey with a destination, and it is only in light of this destination that there can be joy and purpose in the journey. Augustine taught that there is indeed a true “home” which awaits us, the “home” that all of us long for and the search for which underlies all of our pursuits and endeavors; thus, “the road” itself is not “home”, and if we expect it to be, our lives will miss the purpose, meaning and significance they are meant to have.
Why you hated the ending of Lost
If you were one of the many people frustrated by the ending of the show Lost a few years back, here’s why it was so frustrating: the ending of Lost was the epitome of post-modern existentialist thinking, which says that it is the only thing that matters in the end is not getting all of your questions answered or understanding the meaning of things, but only the enjoyment of the journey.
The ending scene in which all of the characters come together in the future and hug each other, without answering the many unanswered questions that were posed on and with the island, is meant to communicate the idea that, with these characters, the viewers of the show had enjoyed 6 years of excitement, mystery, and community. These things, the ending insinuated, were the reward and the ultimate purpose, not having all the questions answered.
The ending of Lost was famously frustrating for dedicated viewers. Why? Because built into us (existentially!) is the understanding that there must be a destination, there must by a purpose, there must be a “home” – and that all of our seeking is not actually in vain, but our lives do have a purpose and what we long for does indeed exist.
This is the promise of the entire Bible – from Genesis all the way through Revelation. It is through Jesus Christ that God has provided the way “home” – and it is through Him that we will truly experience the meaning of our existence. This is what Augustine articulated so clearly and compellingly, and yet the modern and post-modern existentialists, while taking elements and motifs of his teachings, missed the ultimate point of both what Augustine taught and life itself.
Summary
In this book, Smith helpfully disseminates some core elements of Augustine’s teachings and connects them to the modern person’s hopes, fears, and dreams in a way that is helpful and hopeful, as he points us to Jesus as the answer to the great riddles.
The Expositors Collective steering committee: Mike Neglia, David Guzik, Pete Nelson, Nick Cady
This latest episode of the Expositors Collective podcast is one you should definitely check out: in it Mike Neglia, Pete Nelson, and I have a conversation about strategies and methods we are employing in order to pastor, shepherd, lead, and preach during this global pandemic which has caused so much upheaval in lives and in our churches.
Pete Nelson, by the way, was the founding pastor of the church I now lead in Longmont: White Fields Community Church. Pete now pastors in Thousand Oaks, California at One Love Church. Mike Neglia pastors a vibrant, thriving church in Cork, Ireland called Calvary Cork.
From preaching through YouTube and Facebook Live, to how to use the “premiere” features on those services instead of going live, to how to do fellowship through Zoom – as well as questions about doing communion remotely and what we miss about gathered corporate worship – it is an enriching conversation.
As Mike always says: “May this episode, and everything we do at Expositors Collective help you in your private study and your public proclamation of God’s Word!”
Governor Polis issued a stay at home order yesterday that went into effect this morning at 6:00 AM Mountain Time and is scheduled to last until Saturday, April 11. Here is a link to the FAQ sheet from the State of Colorado outlining what this stay at home order means.
What does this order mean for churches? Here’s a brief synopsis of what we know:
Gatherings
This is not specifically addressed, but it seems to be implied that in-person worship gatherings as well as home group gatherings, even of 10 people or less, are discouraged and people should rather connect online if possible.
Recording and Live-streaming Worship Services
This is an area that many churches wanted clarity on, since it is not directly addressed. A petition even went around last night asking for clarity on this issue. Colorado pastors networks reached out to the governor’s office as well, to which this response came back:
The Governor’s office is aware that there is some confusion on this and we are working to clarify clergy exemptions on the “stay at home order.” I do know for sure that pastors & staff have the green light to go to their facilities and record content so it can be used online. They would ask that you practice social distancing with the others on your team while doing it. More details to come on other possible exemptions for faith leaders.
We look forward to an official statement, but this response brings needed clarity.
Considering that we are in a large, empty church building, I think this is fair and safe. It is worth mentioning that we would never require anyone to come help with recording who is even the least bit uncomfortable with doing so.
UPDATE – March 26 – 11:55 AM
The State of Colorado just released an updated Public Health order which can be found here. Here is what it states about churches:
Houses of worship may remain open, however, these institutions are encouraged to implement electronic platforms to conduct services whenever possible or to conduct smaller (10 or fewer congregants), more frequent services to allow strict compliance with Social Distancing Requirements.
Pastoral Care
The order states that in-person pastoral services for individuals who are in crisis or in need of end-of-life services are allowed, provided social distancing is observed to the greatest extent possible.
Benevolence Ministries & Food Pantries
Food banks are specifically mentioned in the order, as well as any services which help provide relief for those in need. Additionally, delivering supplies to other people is also allowed.
Our food pantry ministry is planning to continue providing services, and will continue to follow the protocol of sanitizing items as they are received. See: Longmont Food Pantry Opening
Closing Thoughts
My hope and prayer is that as a result of this crisis, our churches will end up more connected than before, and more focused on ministering to and praying for one another, and serving our communities.
To those in our communities who serve in the medical field, have sick loved ones, have lost jobs, are having babies, or have loved ones who have passed away: I know this is a particularly hard time for you. May God strengthen you, protect you, comfort you, and provide for you at this time.
I pray that God will use this situation in a myriad of good ways, and as our society is faced with the reality of mortality, may God use this to turn many hearts to Him and receive the gift of His grace through Jesus Christ.
Pastors across the world will be going live at times in their respective time zones to lead prayer for our countries and communities, particularly related to COVID-19 and everyone affected by it, and to receive and pray for the prayer requests of those who tune in live.
I will be hosting the 12:00 PM Mountain Time slot. I’d love to have you join me online for that, and send me your prayer requests!
Once again: March 26-April 2 (Thursday-Thursday) at 12:00 PM Mountain Time.
This past Sunday (March 22, 2020) was supposed to have been our last service in the Saint Vrain Memorial Building, where White Fields Church has met since its inception, years before I became pastor.
However, because of concerns about the Coronavirus outbreak, not only are we not gathering physically out of concern about spreading the virus, but the Memorial Building is closed.
This past week, some members of our congregation were able to get in to move our things out of storage at the Memorial Building to move them to the new facility. The group also moved us out of the offices our church has been in for the last 2.5 years.
Moving out of the Memorial Building and church office
Looking at the pictures, it was a bit surreal realizing that it is the end of a season during which a lot of good ministry took place, and when I last left those places I had no idea that I wouldn’t be able to return!
This coming Sunday (March 29, 2020) was scheduled to be our first Sunday in the new building, and we were planning to kick off doing two services on Easter. Right now, it is looking unlikely that churches will even be able to gather on Easter at all.
However, I was able to go into the empty church building last Saturday and pre-record my sermon by preaching to an empty room, making this the first service in our new building… kind of.
I can’t wait for the time when we will get to gather physically again, and have a proper grand opening!
One of the opportunities our church has in our new facility is the ability to run a food pantry for those in the community who need it.
We’ve been hearing reports from more and more people in our church who are out of work, either temporarily or permanently, as a result of the coronavirus pandemic. Those who work in service industries have been hit hard, salons have been forced to close until the end of April, restaurants have had to lay off workers, and we are hearing that many of these people have not yet been able to register for unemployment benefits because the website is so overloaded with requests.
We have wanted to have a food pantry ministry for a while, and the timing of this starting now will hopefully help many who are struggling to make ends meet or struggling to find they supplies they need.
If you or anyone you know could use a little help with food or household supplies, please contact our church at 303-775-3485 to set up a time to come in, or see the hours below.
The food pantry is also accepting donations, if you would like to contribute:
non-perishable food items
cleaning supplies
toiletries
baby food, diapers, wipes
hygiene and sanitary products
Initial Hours of Operation
Address: White Fields Community Church – 2950 Colorful Ave. Longmont, CO 80504
Donations may be dropped-off:
Mondays: 12:30-2:30 PM
Wednesdays: 10:00 AM -12:00 PM
Pick up will be available curbside from an inventory list:
Fridays: 10:00 AM -3:00 PM
Bear one another’s burdens, and so fulfill the law of Christ.
In Romans 8:32, Paul poses the rhetorical question:
He who did not spare his own Son but gave him up for us all, how will he not also with him graciously give us all things?
In the Gospels, we read these words from Jesus:
Whatever you ask in my name, this I will do, that the Father may be glorified in the Son. If you ask me anything in my name, I will do it.
John 14:13-14
Does “anything” really mean anything? Does “all things” really mean all things?
What if I ask for a dinosaur? What if I ask for Abraham Lincoln to be raised from the dead?
You might say those would be ridiculous requests, but don’t they fall under the umbrella of “all things” and “anything”?
What about the times I’ve prayed for things, and I did not get them? Why did I not get them? Did I pray wrong? Or did God break His promise?
In the Bible, there were people who prayed, and their prayers were not answered – or at least not in the way they originally hoped they would be. Joseph was beaten up and thrown in a pit, then sold into slavery by his brothers (Genesis 37), and we’re told in Genesis 42, that when this was happening, Joseph was crying out and begging for mercy and to be rescued. Paul prayed three times earnestly that God would remove his “thorn in the flesh” (2 Corinthians 12), but God refused to remove it, because He wanted to use that pain in Paul’s life to shape him.
Apparently, God reserves the right to say no to some of our requests.
Another interesting Biblical text to consider is James 5:2-3, which says:
You do not have, because you do not ask. You ask and do not receive, because you ask wrongly, to spend it on your passions.
Two things are interesting about this passage: 1) we are told that we sometimes don’t have because we fail to ask. The implication is: ask – and you will receive. However, 2) we are told that sometimes we do ask and God doesn’t give us what we ask for, NOT because we fail to pray in Jesus’ name, but because we ask for wrong things with wrong motives, and therefore God chooses not to give it.
So then why does God say that He will give us “anything” we ask for, and that He will give us “all things”?
Consider Psalm 84:11:
For the Lord God is a sun and shield; the Lord bestows favor and honor. No good thing does he withhold from those who walk uprightly.
In Jesus, we have been made righteous, and we have been given the Spirit of God to empower us to walk uprightly. We’re told that God does not withhold “any GOOD thing” from the righteous, those who walk uprightly. God is committed to giving us that which is good for us. Thus, if God chooses not to give you something you ask for, you can rest assured that in His loving omniscience, He knows that thing would not actually be good for you, or perhaps it wouldn’t be good for you right now in light of what He wants to do.
What we have in God, therefore, is a Father, not a genie – and that is immeasurably better!
