The Meaning of the Bible in Sign Language

March 29, 2023March 27, 2023Todd R Leave a comment

As a hearing child of deaf parents myself, I was thrilled in 2022 to see the movie CODA win best picture, deaf actor Troy Kotsur win best supporting actor, and Siân Heder win for best adapted screenplay. CODA stands for Children of Deaf Adults and the story centers around Ruby Rossi, a hearing teenage girl who is an amazing singer but is the only hearing member of her family. There are good lessons in the movie about overcoming differences and obstacles through some compassion and creativity.

It was a great movie but be aware: “Mr. Kotsur used the versatility of sign language to enhance Frank’s dialogue, which is sometimes salty enough to push the limits on the movie’s PG-13 rating.”[1] There’s one scene in particular where Frank Rossi embarrasses his daughter Ruby in front of a boy with some improvised, erotic sign language. Versatility has negatives but also positives…

Multiple words for love in Greek (eros, agape, etc.) conceal layers of meaning when translated to English. After watching CODA, I was reminded of an example where the expressiveness of sign language also adds layers of meaning beyond spoken English. (maybe spoken English is just a bad language?) Not all sign language is the same – there are many dialects – but the sign for Bible I use is actually two signs: “Jesus” followed by “book.” Every time I sign what I would just speak as “Bible,” there’s a reminder built right in that the Bible is a book about Jesus. From start to finish, the Bible is a record of why He needed to come, what He was like when He did, and what His followers should believe, know, and do. Jesus Christ is described right in the sign for Bible!

But there’s still another layer. In the book of 1 Corinthians, the apostle Paul defends his ministry saying that his message needs to focus on “Christ crucified”[2], not on performing miracles to those who want signs and impressing with fancy speech those who love wisdom. To sign “Jesus”, I touch the middle finger of my right hand to the palm of my left hand, then the middle finger of my left to the palm of my right. What does that signify? It’s an expressive reminder of the crucifixion of Jesus, and the nails that were barbarically driven into his hands. Thomas, one of the 12 main disciples of Jesus, said after the first Easter that he would not believe Jesus had risen from the dead “Unless I see in his hands the mark of the nails, and place my finger into the mark of the nails, and place my hand into his side.” Eight days later, Jesus presented Himself to Thomas and said “Put your finger here, and see my hands; and put out your hand, and place it in my side. Do not disbelieve, but believe.” To which Thomas replied: “My Lord and my God!” (John 20:24-29). I don’t know if this was intended by the person who created the sign for Jesus, but it may be a liturgy recalling this encounter, reminding us that Jesus was crucified, yet lives!

So, whenever you think of the Bible, think of it in sign language where every single time you sign it, there is a reminder that the Bible is the book about Christ crucified. After Thomas declared who Jesus was, Jesus responded: “Have you believed because you have seen me? Blessed are those who have not seen and yet have believed.” Every time I sign “Bible,” it testifies to those who have not seen Jesus of what He has done for them.

One Last Thing
By the way, to sign “book” you place your hands together flat, palms facing each other, in front of you, then open them as if your hands were the front and back of a book.

[1] Jurgensen, John. “Troy Kotsur of ‘CODA’ Wins Best Supporting Actor Oscar.” The Wall Street Journal, 27 March 2022.
[2] 1 Corinthians 1:23

How Shall Christians Be Known?

March 28, 2023March 27, 2023Todd R Leave a comment

The mark of a relationship with Christ has taken many forms over the ages, but with one common factor: a self-sacrificing love.

In the book of Genesis, Joseph, son of Jacob, has a fascinating story. Joseph was favored by his father, despised by his brothers, sold into slavery in Egypt, but eventually rose to a position of prominence under Pharaoh. In Genesis 41, Pharaoh learns that Joseph has interpreted dreams and calls for his help with Pharaoh’s own distressing series of dreams. Joseph interprets Pharaoh’s dreams as a prophecy of seven years of famine and recommends a plan to get through it. After this interpretation comes Genesis 41:38, where “Pharaoh said to his servants, ‘Can we find a man like this, in whom is the Spirit of God?’” We connect Pharoah’s recognition of God’s Spirit in Joseph to the correct interpretation of dreams, but there is more to it: Joseph also cared for the people of Egypt and oversaw the plan to survive the famine.

In the book of Acts, after Peter’s proclamation of the gospel of Jesus Christ to many “rulers and elders and scribes gathered together in Jerusalem,”[1] Acts 4:13 records that “when they saw the boldness of Peter and John, and perceived that they were uneducated, common men, they were astonished. And they recognized that they had been with Jesus.” These crowds knew that Peter and John had been with Jesus, that they had a similar spirit. They had something that comes not from this world’s schools or from what it holds in distinguished, high regard. Instead, “they were uneducated, common men,” but they carried the mark of Jesus. They had a connection to an unknown source of boldness and were concerned for the spiritual needs of all people.

In the Psalms, a Psalmist (probably David) wrote in Psalm 119:97-98:

“Oh how I love your law!
It is my meditation all the day.
Your commandment makes me wiser than my enemies,
for it is ever with me.”

The Psalmist praises God’s commandment as a source of wisdom better than anything available to his enemies. By meditating on God’s commandments, the Psalmist is “wiser than my enemies,” because he has a wisdom from an unworldly source. He carries the mark of Christ, but what is this commandment and what is this wisdom?

In Matthew 22:37-40, Jesus says the greatest commandments are: “You shall love the Lord your God with all your heart and with all your soul and with all your mind. This is the great and first commandment. And a second is like it: You shall love your neighbor as yourself. On these two commandments depend all the Law and the Prophets.” In other words, any and all commands of God are subordinated to the command to love God and neighbor, including our enemies.

In John 13:34-35, Jesus reiterates the rule, telling His disciples: “A new commandment I give to you, that you love one another: just as I have loved you, you also are to love one another. By this all people will know that you are my disciples, if you have love for one another.” Therefore, how can all people “find a man…in whom is the Spirit of God?” Where will the world find astonishing boldness and good news among even “uneducated, common men”? They will find it in those who have the fruit of the Spirit, which begins with “love,” but also includes “joy, peace, patience, kindness, goodness, faithfulness, gentleness, self-control.”[2]

So, does someone have a physical need like those impacted by the famine in Joseph’s day? Does someone have a spiritual need for hope that only the gospel can provide? Love provides the answer to both needs, and by love will the world know Christ’s disciples.

Therefore, make Christ known today by loving someone as Christ would.

[1] Acts 4:5
[2] Galatians 5:22-23

Betrayed With a Kiss: Sunday Share from Charles Spurgeon

March 26, 2023March 25, 2023Todd R 2 Comments

Today’s Sunday Share comes from Charles Spurgeon’s Morning & Evening devotional. The entire morning entry for March 25^th is copied below:

“Betrayest thou the Son of Man with a kiss?” —Luke 22:48

“’The kisses of an enemy are deceitful.’ Let me be on my guard when the world puts on a loving face, for it will, if possible, betray me as it did my Master, with a kiss. Whenever a man is about to stab religion, he usually professes very great reverence for it. Let me beware of the sleek-faced hypocrisy which is armour-bearer to heresy and infidelity. Knowing the deceivableness of unrighteousness, let me be wise as a serpent to detect and avoid the designs of the enemy. The young man, void of understanding, was led astray by the kiss of the strange woman: may my soul be so graciously instructed all this day, that ‘the much fair speech’ of the world may have no effect upon me. Holy Spirit, let me not, a poor frail son of man, be betrayed with a kiss!

But what if I should be guilty of the same accursed sin as Judas, that son of perdition? I have been baptized into the name of the Lord Jesus; I am a member of His visible Church; I sit at the communion table: all these are so many kisses of my lips. AM I sincere in them? If not, I am a base traitor. Do I live in the world as carelessly as others do, and yet make a profession of being a follower of Jesus? Then I must expose religion to ridicule, and lead men to speak evil of the holy name by which I am called. Surely if I act thus inconsistently I am a Judas, and it were better for me that I had never been born. Dare I hope that I am clear in this matter? Then, O Lord, keep me so. O Lord, make me sincere and true. Preserve me from every false way. Never let me betray my Saviour. I do love Thee, Jesus, and though I often grieve Thee, yet I would desire to abide faithful even unto death. O God, forbid that I should be a high-soaring professor, and then fall at last into the lake of fire, because I betrayed my Master with a kiss.”

An Ethic That Prioritizes the Gospel

March 18, 2023March 18, 2023Todd R 1 Comment

The gospel is more than just the good news that Jesus took the punishment for our sin, dying for sinners like us so that we may be saved. The gospel is also the good news of what the punishment has been replaced with – the kingdom of heaven. If the gospel is about a kingdom, our lives should reflect the values of our King and we should seek for others what our King would offer.

This post, another in the series on James 1:27 (“Religion that is pure and undefiled before God the Father is this: to visit orphans and widows in their affliction, and to keep oneself unstained from the world,”) is about that verse as an ethic that prioritizes the gospel over all other issues by looking briefly at the issue of slavery.

The period of the American Civil War was similar to modern times in its obsession over issues. While its naïve and vastly simplified to say the North was anti-slavery and the South was pro-slavery, it is not entirely false either. Those views were typical of many in each area. Both sides had a high conviction in their cause, using the Bible to justify why their side needed to win, and at what costs.

Paul’s Concern Was for Individuals
Part of the reason for this confusion comes from the apostle Paul’s comments on slavery, which seem ambivalent to many on the actual issue of slavery. One relevant passage is Ephesians 6:5-9, in which Paul writes:

“Bondservants, obey your earthly masters with fear and trembling, with a sincere heart, as you would Christ, not by the way of eye-service, as people-pleasers, but as bondservants of Christ, doing the will of God from the heart, rendering service with a good will as to the Lord and not to man, knowing that whatever good anyone does, this he will receive back from the Lord, whether he is a bondservant or is free. Masters, do the same to them, and stop your threatening, knowing that he who is both their Master and yours is in heaven, and that there is no partiality with him.”

Verses like these were used to justify slavery during the American Civil War and at other times, by people claiming that Paul did not condemn it. Since the War, others have said that Paul was cruel not to condemn slavery and a few even refuse to read Paul’s words in the Bible, claiming they have no authority because of this cruelty. This topic goes way beyond what can be covered here, but the reason for Paul’s seeming ambivalence on the issue is that his focus was somewhere else: on the specific individuals involved in all aspects of slavery, including both masters and slaves. He even addresses them directly and separately: “Bondservants” and “Masters.” One group was to follow what was addressed to them, and the other group was to follow what was addressed to them. Why did he take this approach? Because people matter more than issues.

Having no power to end slavery, which still exists today, Paul did have influence and authority as an apostle to improve the lives of specific masters (who would have to justify their actions to God), and of specific slaves (who would have to do the same). Paul knew the real question before him was: If slavery currently exists and I have no power to end it, should I do nothing to improve the condition of slaves until slavery is 100% abolished? Should Paul have focused on ending slavery, or on improving the lives of people affected by it, and offering them a way to eternal life without slavery? Paul knew God’s heart goes out to individual souls, and the issue of slavery would be eliminated in eternity. However, many would condemn Paul for not going straight to an all-or-nothing, hyperbolic position we expect when talking about issues. Also, it’s not necessarily an either/or, but a matter of priority and emphasis.

Some approach contentious issues like the Pharisees of Jesus’ day, “They tie up heavy burdens, hard to bear, and lay them on people’s shoulders, but they themselves are not willing to move them with their finger.”[1] These burdens take the form of ostracism, public humiliation, insistence on use of #hashtags and slogans, rude comments, and other means of hating others simply because those others don’t think the weight of all the issues in the entire world need to be on everyone’s shoulders. But Paul presents a contrast to this. He knew God called him to proclaim grace and peace to all people, in Jesus’ name. Paul’s ministry saved many souls for an eternity where slavery is no longer an issue, and in the meantime, slavery still exists as an issue people mistreat each other over. Yes, we should fight for peace and justice, but not at the expense of individuals, on either side.

D. A. Carson, a professor at Trinity Evangelical Divinity School, said, “The overthrowing of slavery, then, is through the transformation of men and women by the gospel rather than through merely changing an economic system…In the final analysis, if you want lasting change, you’ve got to transform the hearts of human beings. And that was Jesus’ mission.”[2]

During the Civil War, Abraham Lincoln said “My concern is not whether God is on our side; my greatest concern is to be on God’s side, for God is always right.” This should be our main concern as well.

“Religion that is pure and undefiled before God the Father is this: to visit orphans and widows in their affliction, and to keep oneself unstained from the world.”

To start the series on James 1:27 from the beginning, the first post is at this link.

[1] Matthew 23:4
[2] Strobel, Lee. The Case for Christ (1998). P. 168

“Let Not the Flood Sweep Over Me”

March 17, 2023March 17, 2023Todd R 2 Comments

Yesterday’s post was about Jeremiah’s comparison of false religion to a broken cistern, with God alternatively being “the fountain of living waters.”[1] Jeremiah lived when most of God’s people – including most of the priests and prophets – had turned from Him to follow other gods. As Jeremiah remained faithful, correctly predicting that Jerusalem would fall to Babylon, he was persecuted, including this instance in Jeremiah 38:6, where King Zedekiah’s officials “took Jeremiah and cast him into the cistern of Malchiah, the king’s son, which was in the court of the guard, letting Jeremiah down by ropes. And there was no water in the cistern, but only mud, and Jeremiah sank in the mud.”

Since God is “the fountain of living waters,” the only path to eternal blessing, it’s incredibly ironic that Jeremiah, one of the few remaining faithful prophets and therefore a rare source of God’s “living waters,” should be cast into a cistern with no water. Perhaps it was broken. King Zedekiah thought he could silence the “living waters” Jeremiah represented by casting them into a cistern, trading truth for falsehood.

Later, Jeremiah seems to recall the cistern experience in Lamentations 3:52-57, where he said:

“I have been hunted like a bird
            by those who were my enemies without cause;
they flung me alive into the pit
            and cast stones on me;
water closed over my head;
            I said, ‘I am lost.’
‘I called on your name, O LORD,
            from the depths of the pit;
you heard my plea, ‘Do not close
            your ear to my cry for help!’
You came near when I called on you;
            you said, ‘Do not fear!’”

Returning to the book of Jeremiah, we read that Ebed-melech, an Ethiopian eunuch, heard of Jeremiah’s situation and pleaded his case: “My lord the king, these men have done evil in all that they did to Jeremiah the prophet by casting him into the cistern, and he will die there of hunger, for there is no bread left in the city.”[2] This unlikely source – a foreigner – was Jeremiah’s deliverance from God to rescue Jeremiah from the well. Ebed-melech gathered 30 men, “Then they drew Jeremiah up with ropes and lifted him out of the cistern. And Jeremiah remained in the court of the guard.”

Jeremiah was not the only Old Testament figure to suffer for his faithfulness. Many years earlier, King David also referred to “sinking in the mire” in the Messianic Psalm 69, verses 14-15:

“Deliver me
            from sinking in the mire;
let me be delivered from my enemies
            and from the deep waters.
Let not the flood sweep over me,
            or the deep swallow me up,
            or the pit close its mouth over me.”

David knew this feeling of sinking came not because of his sin, but when he was faithfully serving his Lord. David’s “sinking in the mire” happened under these circumstances from verse 9 of the same Psalm:

“For zeal for your house has consumed me,
and the reproaches of those who reproach you have fallen on me.”

In Jeremiah’s case, as well as David’s and that of Jesus, whom Psalm 69 foreshadowed[3], we know that cannot judge our faithfulness based on whether it improves our circumstances. When we do, we might stop being faithful because it seems we are “sinking in the mire.” Being reproached by the world and feeling down aren’t the circumstances we prefer, but “Blessed are those who are persecuted for righteousness’ sake, for theirs is the kingdom of heaven.”[4] Through these and all other circumstances, God develops in us deeper trust in Him.

Therefore, with David may we pray:

“But as for me, my prayer is to you, O LORD.
At an acceptable time, O God,
in the abundance of your steadfast love answer me in your saving faithfulness.” – Psalm 69:13

And in His time, He will deliver us, perhaps in ways we don’t expect.

Coda

In 1995, Christian rock group Jars of Clay released their self-titled album, and the track “Flood” has similar themes to this post. The song was also a mainstream hit, charting as high as No. 12 on the Billboard Modern Rock Tracks chart,[5] amazing for a song that is essentially a prayer like David’s in Psalm 69.

You can check out the song’s lyrics here: https://genius.com/Jars-of-clay-flood-lyrics

Or, if you have 3 ½ minutes, watch the music video here: