In Praise of Editors

In order to appease the less contentious side of my writing, today I want to praise a subgroup of people who don’t receive the laud they deserve. I am talking about a group of g̷e̷e̷k̷s̷ scholars that serve the writing community with great honor.

We call them f̷i̷x̷e̷r̷s̷ ̷o̷f̷ ̷b̷a̷d̷ ̷w̷r̷i̷t̷i̷n̷g “editors.” They perform the kind of work that is so needed in our cultural experiment currently saturated with cliches. The reason it’s saturated with cliches is that we have allowed the culture to communicate transformative information through txting and mms and if the shrunk version of those two words bothers you, it’s because you haven’t bought into the propaganda yet, but lots of your relatives have, which is why we need a culture that praises the right kinds of people.

Let’s take the basic pastoral task of writing a sermon–a task presumably demanded of me by parishioners virtually every Sunday. That process is sacred for a host of reasons, among them the biblical fact that sermons change lives and dispositions by the power of the Spirit. How then should that process unfold? Frankly, through the unending process of editing and e̵̶̵d̵̶̵i̵̶̵t̵̶̵i̵̶̵n̵̶̵g̵̶̵ and e̵̶̵d̵̶̵i̵̶̵t̵̶̵i̵̶̵n̵̶̵g̵̶̵. By the time a sermon is delivered on Sunday, I may have edited the entire manuscript three or four times, and one more time on early Sunday.

On occasion, I often have sent it to friends by Tuesday night so they may offer additional insights or summarize an inordinately long paragraph into two sentences. That feedback is important to create communication that is clear and concise. And speaking of c̸o̸n̸c̸i̸s̸i̸o̸n̸i̸n̸g̸ concision, writing cannot go on and on and on and on, indefinitely and forever, which is why editing and editors can fix that blunder of redundancy I just wrote.I have been writing this thing or thesis or whatever the pros call it for a better part of a year now, but really five years total, and the real task is not writing 275 pages, but editing the 275 pages. 80,000 words can simply fill up those pages or they can be a work that fills the need of academia and the church in some fruitful way. But the point is, anyone can write things, but good editors make that thing attractive to the reader.

Some people do this editing business professionally, like those in the publishing world, and others do that thing informally to use wisely that literature degree that has been dormant for 15 years and some simply like the work of making words beautiful. Either way, my deep thanks for your labors and your help to me as a writer.

I wrote in the preface to a book that the only way people find anything I write helpful is because editors have made it so. And I t̸h̸i̸n̸k̸ believe that in this new phase of American history, the world will need well-thought arguments and essays and books and posts that offer some sanity. My encouragement is to stare deep into whatever it is you are writing, edit a time or four, and post it.

The End of the Serpent’s Sting

There is a venomous snake in the garden. While the great Messiah and his disciples enter the garden, a certain snake-like figure named Judas knows precisely where the faithful are. He enters the garden knowing that this was a place of constant fellowship and peace. But Judas is not a man of peace and his fellowship with the Messiah has been broken. He is now a man at war and his loyalty is with the darkness.

In the Garden of Eden, the Great Serpent entered the garden to bring about chaos; to tempt the first Adam. Indeed he was successful. The first Adam failed in his loyalty to Yahweh, being deceived by the serpent in the garden, and thus, thrusting all mankind into a state of sin and misery. Now in John 18, the New Serpent enters the garden. He is possessed by the same devil that possessed the serpent in Genesis. It is this precise battle that is unfolding before us in this text. The question is: “Who owns the garden?”

Does Judas with his new found commitment to darkness and evil own the garden or does Jesus own the garden? As the text reveals to us we see that Judas, the son of perdition, seems to have the upper hand in this sacred dispute. In verse 12 we read:

So the band of soldiers and their captain and the officers of the Jews arrested Jesus and bound him.

Jesus is arrested and bound. They take him out of the garden bound like a defeated enemy. Now, in every conceivable scenario, this would be the historical determination that Jesus has lost. But if the Messiah is to bring this unshakable and unmovable kingdom with his coming, then how does this binding, this apparent defeat in the garden connect with this glorious kingdom? The answer to this question is: paradoxically. The coming of the kingdom is paradoxical. The kingdom does not come in the way and in the expression that many expected.

Now if the kingdom of God comes paradoxically, in a way unknown to the first century, then there may be a different way of understanding this garden scene. In this text, Jesus is not being bound because of defeat; he is being bound because of victory. Jesus’ arrest is his release. His arrest is not his binding, it may appear to be, but it is ultimately the binding of the evil one, the father of lies, Satan himself. This is why the gospel of Matthew tells us that Jesus is the One who bound the strong man. He is the One who arrested the Serpent and dragged him out of the garden. Jesus owns the garden, not Judas or His master, Satan.

This arrest and this binding of Jesus in the garden is not a plan gone awry, it is exactly what has been planned. In one sense, this arrest is the cosmic Trinitarian conspiracy against the kingdoms of this world. When evil leaders and governments think they have the Son of Man trapped, he fools them. As Psalm 2 says, “God laughs at their plans.” The conspiracy of the cross is that the cross is Christ’s sword to defeat evil. But the serpent does not know this. He is virtually blinded to the Messianic plan and nothing will stop Jesus from conquering evil and bringing in a new world, a new creation. The garden belongs to him, because the garden is where his people gather, and eat, and fellowship. The garden is the sacred space, the place of peace. Make no mistake, we are a warring people, but we war against the enemies of Messiah. In the garden, the King, Master, and Messiah says, “the gates of hell shall not prevail. Death dies once and for all and victory will come and we will celebrate it this Sunday. Today, though we fast, it is only a prelude to our coming feast. Jesus’ death marks the end of the serpent’s sting of death.

Leprosy and Uncleanness

To be a leper in the Bible meant ceremonial uncleanness; it meant distance from God’s special presence. In Mark 1:40-45, Jesus is restoring a man not only from physical uncleanness, but from spiritual uncleanness. By healing this man Jesus is destroying the exilic state of the unclean, and bringing them near to him and his blessings.

Proverbs and Works

Proverbs present Christ, but it also presents our works in the sight of God. Proverbs is an earthly book. It shatters the nice, civil discourse so prevalent in the so-called elite; in fact, it shatters the elite and makes us all human again. It brings us to the day to day struggles; from diaper changes to the sweat of our brows. You know that you are maturing in your faith when your sensitivities are diminished. If you want a view of sex, wealth and wisdom the Bible will provide that for you and once you grow up into the language of the Bible then you learn to judge everything else by it.

–Sunday Sermon Excerpt