The epistle to the Ephesians was written by Paul while in prison, probably in Rome around 60-62 A.D.[1] In this letter, Paul expounds with glorious doxologies the work of God in the salvation of the Gentiles and the building up of the church worldwide. Since Paul does not explicitly address issues from the Ephesian church, some biblical scholars think that this letter was written not directly to Ephesus, but as a circular letter to numerous churches in Asia Minor. If this is the case, more credence is given to the fact that Paul dwells on the growth and development of the Church of God.[2]
In Acts 19 and 20 we read of Paul’s work in the city of Ephesus. When Paul arrived there, he found a group of believers who had been baptized with the baptism of John. They had not heard of the Holy Spirit; therefore, when Paul had taught them of the One to whom John pointed, they believed and were baptized in the name of the Lord Jesus. Paul then laid his hands on them and they were filled with the Spirit. Luke records that after this event, Paul taught in the synagogues concerning the kingdom of God. [3] Following his stay, Paul went to Macedonia; while returning to Jerusalem, Paul stopped in Asia to bid farewell to the Ephesian elders. Paul reminded them that he had taught both Jews and Greeks about repentance and reconciliation through faith in Jesus. He informed them that he would not see them again and declared that he was innocent of their blood because he had not failed to proclaim the whole counsel of God to them. Paul exhorted them to care for the whole church after he had left. In his parting words he commended them “to God and to the word of his grace, which [was] able to build [them] up and to give [them] the inheritance among all those who are sanctified.”[4] This building up of the church- of whom Paul seems to stress the all-encompassing nature- and the revelation of the whole counsel of God are two themes that appear in his epistle written to this same church.
Paul introduces the idea of the mystery of the will of God in verse nine of the first chapter of this epistle to the Ephesians. This is not a magical sort of mystery, nor some sort of non-corporeal experience, but a fuller revelation of things that preexisted but were hidden. This mystery finds its true glory and revelation in the coming of Jesus Christ. Herman Ridderbos concluded that the “mystery that has been revealed with the advent of Christ must also be known and understood “by means of the prophetic writings””; thus, this mystery is contained within the Old Testament.[5] As the writer to the Hebrews points out several times and in various ways in that letter, the aspects of life and worship under the Old Covenant were copies, shadows, and patterns of greater realities, Jesus Christ Himself being the focal point or antitype.[6] Paul’s Christology, or historical eschatology, consists within an “organic relationship with the revelation of the Old Testament.”[7]
Throughout Israel’s history, the LORD established His relationship with His people through the means of a covenant. Of course, this covenant was initiated with Abraham hundreds of years before the inception of Israel as a nation, and even then it was rooted in the promise made to Adam and Eve after the Fall of humanity in the Garden of Eden. The LORD promised Israel that He would be their God and that they would be His people. They were also promised the land of Canaan as an inheritance. Furthermore, they were promised that they would have dominion over all the nations. Once settled in the Promised Land, Israel established a monarchy; God’s promise to David was that his kingly line would never end.[8]
When the Babylonians invaded Judah, the people of God were expelled from their land, the earthly kingship of David ended, and the temple was destroyed. Under the reign of Cyrus, the Jews were allowed to return to their land and rebuild the temple. At that time, Haggai prophesied that the glory of the latter temple would be greater than Solomon’s, intimating that there was something better to come.[9] However, there was still no king in Israel; the people looked forward expectantly for the coming of the promised Anointed One.
It is clear from the interactions that Jesus had with His contemporaries that the Jews were looking for a great deliverer who would rule over an earthly kingdom in Israel, one who would lead them forth to conquer the nations. However, Jesus came to usher in another kind of kingdom; his kingdom was not of this world.[10] Thus, Jesus established not an earthly kingdom, but a spiritual kingdom; he established the new covenant of the heart prophesied by Jeremiah.[11] This new kingdom was not limited to only Israel.
Isaiah spoke of the Servant of God who would be the light of the nations and bringing salvation to the ends of the earth.[12] Simeon confirmed that such prophecies spoke of Jesus when he declared that the child Jesus was “a light for the revelation to the Gentiles” as well as to bring glory to Israel.[13] This was the mystery of which Paul spoke: that through the death and resurrection of this Suffering Servant, the salvation of the Gentiles had come. Paul declared in this letter to the Ephesians that these Gentiles were “included in Christ when [they] heard the word of truth, the gospel of [their] salvation.”[14] Those who had been far distant from the promises of God and the salvation once offered to Israel only, had now been brought near, had been brought into this new covenant through the blood of Jesus Christ.[15] Thus, those who were “dead in trespasses and sins” had been made “alive together in Christ.”[16]
With this point, Paul begins to expand the main theme that runs through this epistle, the theme of the unity of the Church in this new kingdom brought together under one Head that is Christ. Paul (a Jew) says to his readers (Gentiles) that they were “made alive together in Christ”.[17] This theme is first introduced by Paul in the opening of his letter as the reason for the revelation of the mystery to him at that time: “to bring all things in heaven and on earth together under one head, even Christ”.[18] Paul makes the connection between the unification of all things and the salvation of the Gentiles more explicitly in chapter three. There he states, “[t]his mystery is that the Gentiles are fellow heirs, members of the same body, and partakers of the promise in Christ Jesus through the gospel.”[19] Thus, this new covenant established by Christ, included the Gentiles as well as the Jews. These new converts were made heirs of the promises made to Abraham. The Gentile believers were no longer considered strangers and aliens, those who had no access to God according to the ceremonial rites and temple regulations. Instead, they had been made citizens of the kingdom and “members of the household of God.”[20]
Paul uses this imagery of a household to depict the relationship these new converts had with God and with their fellow believers. These Gentiles were part of a new building that was being constructed, a “holy temple in the Lord” built on the foundation of Jesus Christ as well as the teachings of the apostles and prophets.[21] This was the true temple where God would dwell in the hearts of men by His Spirit, unifying believers into one body in Christ.[22] Paul stresses over and over in this epistle that they, both Jew and Gentile, were made one in Christ.
This unification of Jews and Gentiles was made possible through the work of reconciliation wrought by Christ on the cross. Jews and Gentiles, who were once at enmity against each other, had been brought together into a spiritual brotherhood. Through His death on the cross, Jesus also put to death the hostility that had at one time existed between the Jews and the Gentiles; Jesus died to bring peace to all men.[23] God had now revealed this mystery of the union of Jew and Gentile to Paul in order that he might proclaim the remarkable nature of this new kingdom, that there would be peace and unity within the church, and that this church would grow together in love through their Lord and Savior Jesus Christ.[24] Therefore, Paul urged his readers to keep the “unity of the Spirit in the bond of peace” because they were all of one.[25]
In light of the history of Paul’s interactions with the Ephesians recorded in Acts, this theme of unity makes perfect sense. As we have already seen, Paul was concerned about revealing the whole counsel of God to the Ephesians. Further, Paul had exhorted the elders to care for the whole church, to shepherd them as the flock of God.[26] Even if this letter was not written specifically to the church at Ephesus but was sent out as a circular letter as some propose, confronting the issue of unity within the church, especially concerning Jew-Gentile relations, could be expected since was a common issue among the early churches, Paul himself having dealt with this issue in other specific churches.[27]
This goal of maintaining the unity of the Church and of the building up of the Body of Christ is not limited to the church at Ephesus by any means. The instructions that flow out of Paul’s theology of unity in Christ are as relevant today as they ever were. David Inks declared that the maturity and growth of the Body of Christ is the “eschatological goal of the church”.[28] Therefore, Paul urges his readers not to live as they once lived, as true Gentiles do, with darkened understanding since the mystery of Christ had been revealed to them with power through the Spirit of God.[29] They were called by Paul to “walk worthy of the calling with which [they] were called”; this same call comes to us.[30] Further, Paul exhorts his readers to walk in love, in light, and in wisdom in order that this unity might be preserved. He gives specific practical ways that this can be done at the end of chapter 5 through chapter six.
If this letter was written to the Ephesians, or even to the churches of Asia Minor, how can we today know that this letter speaks the same way to us? First, we must remember that we are also members of this one Body, and are members of the same Lord Jesus. Paul does not limit the scope of this letter to the church of his day. He has a broader eschatology in mind than that; his eschatology “is entirely determined by the realized and still-to-be-realized [italics mine] redemptive work of God in Christ.”[31] Paul mentions that God gave gifts to certain men in the church in order to teach and equip (mend or restore)[32] the Body, “until we all reach unity in the faith and in the knowledge of the Son of God and become mature, attaining to the whole measure of the fullness of Christ.”[33] Therefore, this work is still ongoing in the Church; “He who has begun a good work in [us] will complete it until the day of Jesus Christ”.[34] The epistle to the Ephesians is still read to us today because it is still as relevant now as it was when it was written. God’s word is still graciously preached in our hearing. It is by this “mending, restoring Word [that] we grow into the unity of our singular manhood in Christ.”[35]
The God of this Word is still at work unifying His church unto Himself. We can pray expectantly for this completion, as we watch and wait until Jesus Christ returns. And we can say exultantly with Paul, “unto him who is able to do far more abundantly than all that we can ask or think, according to the power at work in us, to him be glory in the church and in Christ Jesus throughout all generations, forever and ever. Amen.”[36]
[1] Acts 28:28-3, cf. Col 2:4. (Note: all scripture references are taken from the ESV unless otherwise noted.); New Geneva Study Bible (NGSB), 1859
[2] NGSB, 1859
[3] Acts 19:1-8 (Note: all scripture references are taken from the ESV unless otherwise noted).
[4] Acts 20:27-32
[5] Herman Ridderbos, Paul: An Outline of his Theology (Grand Rapids, MI: Wm. B. Eerdmans Publishing Co., 1975) 51, quoting Rom. 16:26
[6] Heb. 8:5, 10:1. The idea if Christ being the antitype is taken from class lecture on 3/13/08.
[7] Ridderbos, 50
[8] 2 Sam. 7:12-14
[9] Hag. 2:9
[10] John 18:36
[11] Jer. 31
[12] Is. 49:6
[13] Luke 2:32
[14] Eph. 1:13, NIV; cf. Col. 1:24-27
[15] Eph. 2:13
[16] Eph. 2:1, 5
[17] Eph. 2:5
[18] Eph. 1:10, NIV
[19] Eph. 3:6
[20] Eph. 2:19
[21] Eph. 2:20-21
[22] Eph. 2:16, 22, 3:6; cf. 1 Cor. 3:16
[23] Eph. 2:14-17; cf. Luke 2:14
[24] Eph. 3:16-19
[25] Eph. 4:3-6
[26] Acts 20:26ff
[27] See the epistles to the Romans and to the Colossians as examples of this.
[28]David W. Inks, Christ’s Method for Maturity (http://www.kerux.com/documents/keruxv16n2a3.htm) 5
[29] Eph. 4:17ff
[30] Eph. 4:1, NKJV
[31] Ridderbos, 51
[32] Inks, 4
[33] Eph. 4:13, NIV
[34] Phil. 1:6, NKJV
[35] Inks, 5
[36] Eph. 3:20-21
Monday, May 5, 2008
Redemption and Reconciliation in Psalm 77
Due to the length and nature of this paper, I have made it available only upon request. Email me at glen.slinger@gmail.com. Thanks.
Elements: Summative Reflection
Grow in Case Wisdom
The movies and novels for this class were an interesting way to grow in case wisdom. I have found that, typically, I watch movies and read novels for the sheer enjoyment of it (and sometimes, admittedly, as a form of escapism). As such, I don’t usually watch or read in a way that is looking to learn more about humanity and the way people process their lives; I am in it for the entertainment. Having to take more of a critical step back and process what is (or what might be) going on in the minds of the characters has given me a different perspective on engaging in not only these activities, but also on interpreting real life.
The benefit of such activities, I believe, is to develop a greater awareness of what might be brewing beneath the surface issues that people present when we are engaged in conversation. Further, these reflective exercises help to take a step back and process what is going on before simply offering an opinion or giving advice. There is more of a necessity to ask more questions and try to understand the person within his/her context when we slow down and engage the person instead of the situation or the problem; having to reflect on characters in a movie or in a book helps to develop this type of awareness.
On the flip side, there is a danger of being analytical when engaging in this type of case work: that I do not begin to assume I understand a person’s situation just because I am familiar with specific issues. Each person is different. Thus, the warning applied in the paragraph above fits here as well. I have to remember to focus on the person, not the problem. Furthermore, I have to be aware not to trust in my own understanding of issues that life presents, but to always lean on the Spirit of God for direction and light.
Engage in Intentionally Constructive Conversations
The triads were most helpful in developing an intentionality in everyday conversations. In a sense, we were forced to talk with others, developing the skills necessary to be an effective counselor. However, our group meshed well from the first meeting, and it was a real pleasure to meet each week. We felt safe to share our struggles and our joys. Unfortunately, we talked so long each time that we ran out of time to pray with each other. In spite of this, we have been praying for each other and have called and emailed each other when specific issues for prayer have come up.
Although we had a great time and certainly grew individually, I wish we had some sort of a rubric, or marking scheme/checklist for what to look for when in engaging in conversation within our triads. Then one of the three could operate as an ‘objective’ observer who could provide feedback after the triad session. Thus, there would be the opportunity for (potentially) greater growth with the encouragement and critical feedback from a third-person perspective. Moreover, these observations/rubrics/comments could be handed in for further comment and direction from the instructor.
I think that having this class alongside the Methods of Biblical Change class has been a real blessing. They have been mutually reinforcing, and often the class material has overlapped. The journaling we did for Methods helped focus on being intentional in our conversations, some weeks having a specificity of conversation topic or dynamic. Perhaps having to journal as part of each weekly assignment would have been more helpful for the triads also.
Build a Repertoire of Counseling Topics
I thoroughly enjoyed the readings assigned for this class. Specifically, I thought the spectrum covered on the given topics was very helpful. For example, I tend to think of judgmentalism as judgmentalism, disappointment as disappointment, and frustration as frustration; I do not typically see these as forms of anger. Having a spectrum on which to place peripheral issues (if I may call them that) will allow me to identify these issues correctly, to identify with the person’s struggle more readily and personally, and to addresses them more effectively with Scripture.
Of course, having to deal with particular issues in one’s own life is perhaps the best way to prepare for counseling. As Paul wrote in 2 Corinthians 1:4, if we have gone through certain trials, or worked through certain issues, we are able to “comfort those who are in any affliction, with the comfort with which we ourselves are comforted by God.” Therefore, working through our own issues by way of personal application studies, not only helps us to build a repertoire of counseling topics, it also helps us to be more intentional in our conversations, and to grow in case wisdom as we begin to understand in more depth the human condition.
Other Observations
The last two classes were extremely helpful. Dealing with questions from prospective counselors (professionally speaking!) gave voice to some of my own questions that I had not raised yet. Powlison’s candid, insightful, and God-focused answers really brought a lot of light to bear on the questions that would befuddle me when I begin to look at my potential career as a counselor. I am thankful that Powlison was willing to entertain our questions.
The second point I would like to raise is in regard to the additions or appendices that Powlison uses to frame Tripp’s methodology in Instruments in the Redeemer’s Hands. He spoke briefly in one of the last classes about personally preparing to counsel before engaging others, which he coined “WALK”. We need to live out what we hope to share with others in need. Following this would be Tripp’s LOVE, KNOW, SPEAK, DO. As the other bookend, Powlison adds the category “GROW”; this, according to my understanding, was the essence of this course- to grow in wisdom and skill as we seek to be used as instruments in God’s Kingdom. I am thankful for this additional perspective on counseling ministry. God has richly blessed me through Powlison’s teaching in this class.
The movies and novels for this class were an interesting way to grow in case wisdom. I have found that, typically, I watch movies and read novels for the sheer enjoyment of it (and sometimes, admittedly, as a form of escapism). As such, I don’t usually watch or read in a way that is looking to learn more about humanity and the way people process their lives; I am in it for the entertainment. Having to take more of a critical step back and process what is (or what might be) going on in the minds of the characters has given me a different perspective on engaging in not only these activities, but also on interpreting real life.
The benefit of such activities, I believe, is to develop a greater awareness of what might be brewing beneath the surface issues that people present when we are engaged in conversation. Further, these reflective exercises help to take a step back and process what is going on before simply offering an opinion or giving advice. There is more of a necessity to ask more questions and try to understand the person within his/her context when we slow down and engage the person instead of the situation or the problem; having to reflect on characters in a movie or in a book helps to develop this type of awareness.
On the flip side, there is a danger of being analytical when engaging in this type of case work: that I do not begin to assume I understand a person’s situation just because I am familiar with specific issues. Each person is different. Thus, the warning applied in the paragraph above fits here as well. I have to remember to focus on the person, not the problem. Furthermore, I have to be aware not to trust in my own understanding of issues that life presents, but to always lean on the Spirit of God for direction and light.
Engage in Intentionally Constructive Conversations
The triads were most helpful in developing an intentionality in everyday conversations. In a sense, we were forced to talk with others, developing the skills necessary to be an effective counselor. However, our group meshed well from the first meeting, and it was a real pleasure to meet each week. We felt safe to share our struggles and our joys. Unfortunately, we talked so long each time that we ran out of time to pray with each other. In spite of this, we have been praying for each other and have called and emailed each other when specific issues for prayer have come up.
Although we had a great time and certainly grew individually, I wish we had some sort of a rubric, or marking scheme/checklist for what to look for when in engaging in conversation within our triads. Then one of the three could operate as an ‘objective’ observer who could provide feedback after the triad session. Thus, there would be the opportunity for (potentially) greater growth with the encouragement and critical feedback from a third-person perspective. Moreover, these observations/rubrics/comments could be handed in for further comment and direction from the instructor.
I think that having this class alongside the Methods of Biblical Change class has been a real blessing. They have been mutually reinforcing, and often the class material has overlapped. The journaling we did for Methods helped focus on being intentional in our conversations, some weeks having a specificity of conversation topic or dynamic. Perhaps having to journal as part of each weekly assignment would have been more helpful for the triads also.
Build a Repertoire of Counseling Topics
I thoroughly enjoyed the readings assigned for this class. Specifically, I thought the spectrum covered on the given topics was very helpful. For example, I tend to think of judgmentalism as judgmentalism, disappointment as disappointment, and frustration as frustration; I do not typically see these as forms of anger. Having a spectrum on which to place peripheral issues (if I may call them that) will allow me to identify these issues correctly, to identify with the person’s struggle more readily and personally, and to addresses them more effectively with Scripture.
Of course, having to deal with particular issues in one’s own life is perhaps the best way to prepare for counseling. As Paul wrote in 2 Corinthians 1:4, if we have gone through certain trials, or worked through certain issues, we are able to “comfort those who are in any affliction, with the comfort with which we ourselves are comforted by God.” Therefore, working through our own issues by way of personal application studies, not only helps us to build a repertoire of counseling topics, it also helps us to be more intentional in our conversations, and to grow in case wisdom as we begin to understand in more depth the human condition.
Other Observations
The last two classes were extremely helpful. Dealing with questions from prospective counselors (professionally speaking!) gave voice to some of my own questions that I had not raised yet. Powlison’s candid, insightful, and God-focused answers really brought a lot of light to bear on the questions that would befuddle me when I begin to look at my potential career as a counselor. I am thankful that Powlison was willing to entertain our questions.
The second point I would like to raise is in regard to the additions or appendices that Powlison uses to frame Tripp’s methodology in Instruments in the Redeemer’s Hands. He spoke briefly in one of the last classes about personally preparing to counsel before engaging others, which he coined “WALK”. We need to live out what we hope to share with others in need. Following this would be Tripp’s LOVE, KNOW, SPEAK, DO. As the other bookend, Powlison adds the category “GROW”; this, according to my understanding, was the essence of this course- to grow in wisdom and skill as we seek to be used as instruments in God’s Kingdom. I am thankful for this additional perspective on counseling ministry. God has richly blessed me through Powlison’s teaching in this class.
Instruments In The Redeemer's Hands: Appendix 5
This appendix has been most helpful. Perhaps one of the most daunting questions that I feel I face as an up-and-coming counselor is, ‘What practical tools can I employ in a given counseling situation?’ I really appreciate these tools that Tripp has given, and in particular the fact that he gave scenarios showing typical application of these homework assignments.
I found myself being challenged to do all these assignments myself. Throughout this year at WTS, I have been reminded that biblical counseling begins with one’s self. Therefore, I know that I would not be able to effectively administer any of these homework assignments without having done them myself first. I suppose that in doing them and in reflecting on them after is where I will begin to find my own counseling niche in term of methodology. Different assignments can be used in different scenarios, and I need to know for myself where I could see these assignments being used. On the more practical end of things, I know that I will remember these various assignments better and will be able to choose which one to administer in a given situation having worked through them myself. Also, in working through them, I will gain a personal understanding as to what my expectations ought to be as far as the outcome of the homework is concerned, not to mention that I will undoubtedly be changed in the process!
This leads me to a fairly disconcerting question, which stems from my own past as a counselee, and a question which Tripp doesn’t seem to address: what do you do with someone who does not do their homework, someone who is either reluctant to do it, or perhaps flat out refuses to? Perhaps at that point this could become the presenting problem, but I don’t think I would want to spend a lot of time dealing with the issue of homework specifically, nor would I want to spend a lot of time discussing that particular issue for the sake of missing out on the original topics for which the counselee came in. However, I do recognize that this reluctance is a significant issue, and may exhibit root causes to other issues in the counselee’s life. After having said all that- I am still not sure how to proceed. I suppose with caution, and, if in doubt about where I have been guiding the sessions, repent.
I found myself being challenged to do all these assignments myself. Throughout this year at WTS, I have been reminded that biblical counseling begins with one’s self. Therefore, I know that I would not be able to effectively administer any of these homework assignments without having done them myself first. I suppose that in doing them and in reflecting on them after is where I will begin to find my own counseling niche in term of methodology. Different assignments can be used in different scenarios, and I need to know for myself where I could see these assignments being used. On the more practical end of things, I know that I will remember these various assignments better and will be able to choose which one to administer in a given situation having worked through them myself. Also, in working through them, I will gain a personal understanding as to what my expectations ought to be as far as the outcome of the homework is concerned, not to mention that I will undoubtedly be changed in the process!
This leads me to a fairly disconcerting question, which stems from my own past as a counselee, and a question which Tripp doesn’t seem to address: what do you do with someone who does not do their homework, someone who is either reluctant to do it, or perhaps flat out refuses to? Perhaps at that point this could become the presenting problem, but I don’t think I would want to spend a lot of time dealing with the issue of homework specifically, nor would I want to spend a lot of time discussing that particular issue for the sake of missing out on the original topics for which the counselee came in. However, I do recognize that this reluctance is a significant issue, and may exhibit root causes to other issues in the counselee’s life. After having said all that- I am still not sure how to proceed. I suppose with caution, and, if in doubt about where I have been guiding the sessions, repent.
Methods Course Self-Assessment
“The world is intensely personal.” The lectures this year often began with these words. Perhaps just as often, I have found these words to be alien to my own worldview. What does it mean that the world is intensely personal, when I am not? Perhaps I have not been so personal in much of my past because I never had any deeply personal relationships until God stepped into my life as it were five years ago.
I still battle with my independence. What an inhibitor to becoming personal! Most of the time I functionally live as one who does not need anyone else. I am an island; however, I am now an island inhabited by another. Still, it is so easy for me to be so impersonal.
As I was reading through the course outline, I was jotting down notes as to what to write about, places where I saw I needed to change. When I came to the question “Do you enjoy the other person?” I was struck by the poignancy of it. This question has bugged me, and I have commented in other entries that there is a definite lack of love for others that inhibits me from wanting to know them. However, when I read it this time, I was struck by the fact that I am afraid, not to get to know others, but to be known by others. There are still sections of the self-protecting wall that I have erected in my heart to keep others at bay and so avoid the pain and hurt that those who are close to you can easily inflict.
Knowing this, I pray that God will give me a keener sense that He is a Refuge and Fortress, a Shield and Buckler, the Great Shepherd who keeps His own even in the valley of the shadow of death. The suggestion has been made to make the Psalms my own. I will meditate for the next while on Psalms 62 and 91.
I still battle with my independence. What an inhibitor to becoming personal! Most of the time I functionally live as one who does not need anyone else. I am an island; however, I am now an island inhabited by another. Still, it is so easy for me to be so impersonal.
As I was reading through the course outline, I was jotting down notes as to what to write about, places where I saw I needed to change. When I came to the question “Do you enjoy the other person?” I was struck by the poignancy of it. This question has bugged me, and I have commented in other entries that there is a definite lack of love for others that inhibits me from wanting to know them. However, when I read it this time, I was struck by the fact that I am afraid, not to get to know others, but to be known by others. There are still sections of the self-protecting wall that I have erected in my heart to keep others at bay and so avoid the pain and hurt that those who are close to you can easily inflict.
Knowing this, I pray that God will give me a keener sense that He is a Refuge and Fortress, a Shield and Buckler, the Great Shepherd who keeps His own even in the valley of the shadow of death. The suggestion has been made to make the Psalms my own. I will meditate for the next while on Psalms 62 and 91.
Dark Realism: Heart of Darkness
I can’t say I particularly liked this book. I am not sure what it was in particular that I found difficult in reading it- perhaps it was following the plot line, perhaps in trying to understand the trajectory of the story. However, I think it was this mysteriousness of the apparent ambiguity that kept me intrigued and reading. Interestingly, I found myself easily swayed by Marlow’s feelings and opinions of Mr. Kurtz, and found myself very intrigued with this mysterious character. I suppose this an aspect of the book that kept me reading on.
One aspect of the dark realistic nature of this book that strikes me particularly is the depths to which greed can possess a person. Kurtz’s only mission in life was to amass treasures of ivory. This dream he pursued relentlessly, though it cost him his health, his marriage, and ultimately his life. He died without satisfaction, and was buried in the heart of Africa, in what Marlow describes as the heart of darkness. Others of the Company, in the same pursuits, get caught up in the same darkness. The Russian in particular, appears to be going mad in the same pursuits as Kurtz, the man who has become his idol.
Marlow, throughout his trip upriver to meet this infamous Kurtz, descends further into the darkness he feels pressing in around him. From the moment he moved in from the coast, he began to see the darkness descending. There is a progression or deepening of the darkness the closer he gets to his final destination. Although he by day he is often in the sunlight, he still is captivated by the darkness around him.
In the retelling of his story, Marlow seems to be personally drawn into this darkness. There are fears, uncertainties, anxieties, and unknowns that accompany him along the journey. The worst of fears seem to some to a head when they come under attack by the natives. While the darkness of fear seems to close in around Marlow, the greater darkness lies in his captivation- not the captivation of the wealth gained through ivory like Kurtz, but of this ideal of a man himself. However, there comes a point at which he realizes that this obsession about Kurtz that he also is falling prey to is only a dark obsession and not a reality. However, at some point Marlow escapes the darkness, as it were, and moves outside of it. From this new perspective, Marlow is moved to pity, and even hate Kurtz and the Russian, and also seems to pity Kurtz’s widow- who is depicted as dressed all in black, in her own dark obsession over her late husband- with whom he converses upon his return to his homeland.
Dark images and metaphors pervade this story. The tale is grim, though seemingly overwhelming only for the characters in the story, and not for the storyteller or the listeners. The story does, however, fit into the darkness that is described as creeping in around the sailors listening to this ill-fated tale.
As one who has never felt such darkness closing in, I can image the hopelessness of those who battle through such an oppressive existence. I know of people who suffer from anxieties and fears, as well as deep depression. The way for them may be as black as moving steadily forward into the very heart of darkness. However, there always shines a ray of hope.
Marlow does not ultimately get sucked into the depths of the darkness that he tastes, sees, hears, smells and feels. He comes through it, not unaffected, but through it he does come. In this, perhaps Marlow can be seen as a Christological figure.
Christ Himself endured the greatest darkness on the cross. Not only was the world plunged into darkness as the sun was veiled, but He endured the agonies of hell, suffered the full wrath of God against sin, and entered into the blackness of death- AND ROSE FROM THE DEAD! He is light, as John says, and in Him is no darkness at all! Praise God that we have a Savior who is so holy, pure, and true, and who is accessible to us, that those who believe in Him can be delivered from their darkness. Perhaps this will not happened in full in this lifetime, but the fulfillment will surely come on the other side of death. Those who have come to see Christ can rejoice with Isaiah who proclaimed, “Those who dwelt in darkness have seen a great light; those who have dwelt in the land of the shadow of death, upon them a light has shined”!
One aspect of the dark realistic nature of this book that strikes me particularly is the depths to which greed can possess a person. Kurtz’s only mission in life was to amass treasures of ivory. This dream he pursued relentlessly, though it cost him his health, his marriage, and ultimately his life. He died without satisfaction, and was buried in the heart of Africa, in what Marlow describes as the heart of darkness. Others of the Company, in the same pursuits, get caught up in the same darkness. The Russian in particular, appears to be going mad in the same pursuits as Kurtz, the man who has become his idol.
Marlow, throughout his trip upriver to meet this infamous Kurtz, descends further into the darkness he feels pressing in around him. From the moment he moved in from the coast, he began to see the darkness descending. There is a progression or deepening of the darkness the closer he gets to his final destination. Although he by day he is often in the sunlight, he still is captivated by the darkness around him.
In the retelling of his story, Marlow seems to be personally drawn into this darkness. There are fears, uncertainties, anxieties, and unknowns that accompany him along the journey. The worst of fears seem to some to a head when they come under attack by the natives. While the darkness of fear seems to close in around Marlow, the greater darkness lies in his captivation- not the captivation of the wealth gained through ivory like Kurtz, but of this ideal of a man himself. However, there comes a point at which he realizes that this obsession about Kurtz that he also is falling prey to is only a dark obsession and not a reality. However, at some point Marlow escapes the darkness, as it were, and moves outside of it. From this new perspective, Marlow is moved to pity, and even hate Kurtz and the Russian, and also seems to pity Kurtz’s widow- who is depicted as dressed all in black, in her own dark obsession over her late husband- with whom he converses upon his return to his homeland.
Dark images and metaphors pervade this story. The tale is grim, though seemingly overwhelming only for the characters in the story, and not for the storyteller or the listeners. The story does, however, fit into the darkness that is described as creeping in around the sailors listening to this ill-fated tale.
As one who has never felt such darkness closing in, I can image the hopelessness of those who battle through such an oppressive existence. I know of people who suffer from anxieties and fears, as well as deep depression. The way for them may be as black as moving steadily forward into the very heart of darkness. However, there always shines a ray of hope.
Marlow does not ultimately get sucked into the depths of the darkness that he tastes, sees, hears, smells and feels. He comes through it, not unaffected, but through it he does come. In this, perhaps Marlow can be seen as a Christological figure.
Christ Himself endured the greatest darkness on the cross. Not only was the world plunged into darkness as the sun was veiled, but He endured the agonies of hell, suffered the full wrath of God against sin, and entered into the blackness of death- AND ROSE FROM THE DEAD! He is light, as John says, and in Him is no darkness at all! Praise God that we have a Savior who is so holy, pure, and true, and who is accessible to us, that those who believe in Him can be delivered from their darkness. Perhaps this will not happened in full in this lifetime, but the fulfillment will surely come on the other side of death. Those who have come to see Christ can rejoice with Isaiah who proclaimed, “Those who dwelt in darkness have seen a great light; those who have dwelt in the land of the shadow of death, upon them a light has shined”!