An Invalid for Thirty-Eight Years
In the four Gospels, Jesus had come to the promised land which was still in spiritual exile. He had come to lead the meek and lowly to new creation. He had come to bring life to the dead, restoration to the broken, and forgiveness to the transgressors. The physical miracles were signs of God’s inbreaking kingdom. After thirty-eight long years, the invalid in John 5 encounters the Lord Jesus. Though physically lame, the invalid was a spiritual wanderer. By the pool of Bethesda he beheld the Lamb of God who had come to bring people to a greater inheritance—eternal life and new creation.
Jesus healed an invalid in John 5, and the setup to the miracle went like this: “Now there is in Jerusalem by the Sheep Gate a pool, in Aramaic called Bethesda, which has five roofed colonnades. In these lay a multitude of invalids—blind, lame, and paralyzed. One man was there who had been an invalid for thirty-eight years” (John 5:2–5).
That’s a very specific number of years. In the Gospels, we’re not normally told how many years someone has dealt with a particular malady. When John tells us this number, he doesn’t even round it to the nearest ten (“about forty years”). He says the man was an invalid for thirty-eight years.
Now maybe that number signifies nothing more than those years for that individual. But this number appears in the Gospel of John, which is known to use numbers in very careful ways. For instance: there are seven “I am” claims, there are seven miracles of Jesus before the cross, in 6:13 there were twelve baskets of bread fragments, and in 21:11 the disciples catch 153 fish (and I’ve argued elsewhere that the 153 fish is a number that means something).
John’s careful and symbolic employment of numbers should, at least, invite us to ask the question, “Does the thirty-eight years in John 5:5 have any discernible significance?” Since the other numbers—like seven or twelve or 153—have Old Testament background that illuminates them, we should consider whether “thirty-eight” has any Old Testament background that illuminates it.
The number “thirty-eight” is used three times in the Old Testament.
- 1 Kings 16:29: “In the thirty-eighth year of Asa king of Judah, Ahab the son of Omri began to reign over Israel, and Ahab the son of Omri reigned over Israel in Samaria twenty-two years.”
- 2 Kings 15:8: “In the thirty-eighth year of Azariah king of Judah, Zechariah the son of Jeroboam reigned over Israel in Samaria six months.”
- Deuteronomy 2:14: “And the time from our leaving Kadesh-barnea until we crossed the brook Zered was thirty-eight years, until the entire generation, that is, the men of war, had perished from the camp, as the LORD had sworn to them.”
The two occurrences of “thirty-eight” in 1-2 Kings are not about significant events in Israel’s history. On both occasions, the “thirty-eight” is referenced so that we can know how long one king of Judah had been reigning when another king came to power over Israel.
Deuteronomy 2:14, however, is very significant. The period of Israel’s wilderness punishment was thirty-eight years. When you add the months prior to the rebellion in Numbers 13–14, you get forty years from the exodus to the promised land. Nevertheless, the “thirty-eight years” is an important historical note. This number for the wilderness years appears in the Old Testament only in Deuteronomy 2:14.
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As Chasm Widens, Traditional Anglicans Plot Faithful Future
The same-sex blessing decision by the CoE, with Archbishop of Canterbury Justin Welby’s strong support, has prompted Global South leaders to declare that Welby has effectively abdicated his position as “first among equals” among Anglican bishops. Large English congregations, including St. Helen’s Bishopsgate, not only oppose these new blessings, but also seek connections with overseas Anglicans who uphold biblical teaching.
Faithful Anglicans from around the world gather this April in Kigali, Rwanda for the Global Anglican Future Conference (GAFCON), a renewal movement within the family of churches descended from the missionary activities of the Church of England.
I will participate as both a delegate from the Anglican Church in North America Diocese of the Mid-Atlantic and as media on behalf of the IRD, authoring reports that you’ll be able to read on this blog and in IRD’s publications. Find my coverage at IRD’s GAFCON archives here.
Big decisions are ahead for Anglicans seeking to plot out a faithful future: now is an especially urgent time.
A recent Church of England (CoE) General Synod decision to bless persons in same-sex unions places that church’s leadership outside of biblical orthodoxy, as revisionist U.S. Episcopal Church officials acted in 2003 – necessitating the creation of GAFCON as a faithful alternative.
The February vote for the bishops’ proposal widens a chasm between theologically orthodox Global South Anglicans and the CoE, which now jeopardizes the latter’s centrality within the Anglican Communion.
Global South churches in Africa are growing fast. Emphasis on evangelism, discipleship, and contending for the faith that was once for all delivered to the saints has grown the Anglican Communion to its greatest size ever – the third largest family of churches worldwide.
Revisionist churches in America, Britain, Canada and elsewhere are surrendering to militant secularization and are fast shrinking.
But, faithful Christians persevere in ministering even in those places. This past month, Anglican Church in North America Archbishop and GAFCON Chair Foley Beach visited Wales to consecrate a new GAFCON-aligned bishop to serve congregations there.
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What Is TULIP?
TULIP, or the five points of Calvinism, summarizes God’s work of salvation, and it highlights the omnipotent love of God. Christians can rest assured that if they believe, it is because of the work of God, and that work cannot fail because His love cannot fail.
What do tulips, the love of God, and a centuries-old understanding of salvation have in common? They are all reflected in what has come to be known as the five points of Calvinism.
How are these things interconnected? The word tulip forms an acrostic that summarizes a particular understanding of salvation that has at its center the love of God. Let’s see how this works.
Total Depravity
T stands for total depravity, which describes how sin affects human beings. But to understand this, we have to start before sin entered the world. Our triune God from all eternity has existed as Father, Son, and Holy Spirit, equal in power and glory, enjoying a never-beginning and never-ending relationship of holy love. This holy love motivated God’s free decision to create the universe and to create man and woman in His own image to love Him and each other. However, Adam chose to reject our Creator, and, through Adam’s disobedience, humanity fell into sin (Gen. 3; Rom. 5:12–21). Total depravity says that sin has so twisted us that apart from grace, we love other things more than we love God. Our minds, our bodies, our affections, our spirits—every part of us has been affected by sin, and of our own accord, we cannot escape this predicament. God has not stopped loving His creation, however (John 3:16). And in His love, He restrains sin, keeping us from being as bad as we possibly could be. Thus, even those who do not know Christ can do things that are outwardly good. They can be good neighbors, love their children, and so on. However, outside of grace, none of us does these things with the right motivation to love and glorify God.
Unconditional Election
U stands for unconditional election, which is part of God’s solution to our total depravity. The fall into sin, of course, did not surprise God. He knows the end from the beginning and has ordained history as part of the outworking of His plan and purposes for all things (Isa. 46:8–11; Eph. 1:11). The Lord would have been just to keep us in our state of sin and estrangement from Him, but He decided to set His special love on His people, choosing to redeem them and restore to them their status as God’s children. Unconditional electionis God’s loving choice of specific sinners for salvation without respect to any good in them(Rom. 9:1–29). His saving love for us isnot conditioned on our intelligence, our looks, our kindness, our social status, or anything else. He loves His people not because they are less sinfulthan others. Everydescendant of Adam and Eve (except for Christ) is a sinner. Unconditional electionsays that God chooses to save some people and to pass over others. He has a love for some people that He does not have for others. If you are a Christian, it is because in eternity past, long before you were born, God chose to love you with His saving love. He did not choose youbecause you were better than others. He did not choose youbecause He knew you would choose Him if He gave you the chance. He simply chose to love you, and since His love is not conditioned on anything in you, He will never stop loving you.
Limited Atonement
L stands for limited atonement, which describes God’s intent behind the death of Christ in providing salvation. The question is, Did Christ intend to atone for the sins of all people who have ever lived, or did He intend to atone for the sins of the elect only? Another way of putting it: Did God love people generally, without reference at all to them as individuals, and send Christ to die to provide a possibility of salvation?
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Follow Without Seeing, Die Without Receiving
As Christians, we live for a reward we cannot yet have and do not yet hold. We deny ourselves what would seem desirable and pleasurable in this life in favor of promised rewards that are much greater and much better—but that are withheld until the life to come. We set out by faith, not knowing where God will lead us and uncertain of all that he will require of us along the way. And when it comes time for us to die, we die trusting in God’s promises and seeing the promised reward with the eyes of faith.
What is it like to be a Christian? What is it like to submit your life to the Lord? What is it like to live for the glory of an unseen God?
There is a lot bound up in the questions. But an answer comes to mind as I scour the hall of heroes we find in Hebrews 11. To be a Christian is to follow God without knowing exactly where he is leading and to die without having received the reward he has promised. It is, in short, to live by faith.
We know this because of the example of Abraham, Abraham who, by faith, “obeyed when he was called to go out to a place that he was to receive as an inheritance. And he went out, not knowing where he was going.” He followed God’s direction for as long as he lived, then “died in faith, not having received the things promised, but having seen them and greeted them from afar.”
When we follow the Lord, we commit to a lifetime of living by faith rather than by sight. This contrasts those who set their hearts on the things of this world and who can see and experience their reward moment by moment and day by day.
Those who live for the pleasures money can buy can gaze at their grand homes and fine wardrobes and be as content as their hearts will allow. Those who live for power and fame can mount their accolades on their walls and enjoy all the success they symbolize.
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