For where your treasure is, there your heart will be also. –
Luke 12:34 (NET)
As is almost always the case,
Jesus does not offer up these words as a disconnected aphorism. Though it
can be taken as a truth, it is only taken as such because of the context
provided to it by Jesus and the Lukan narrative. Though the overall
movement of Luke’s Gospel will not be here touched upon, it would be entirely
inappropriate to make an attempt to rightly comprehend a statement such as this
without operating within a mental framework that is consistently cognizant that
Luke is telling a story so as to communicate a particular point of view, and
that every component of that story is serving a greater end.
That greater end that would seem to be in Luke’s view is
Jesus’ conception of the kingdom of heaven. In fact, it is a reflection
upon the kingdom of heaven that is the immediate precursor to the series of
statements that concludes with “For where your treasure is, there your heart
will be also.” To this point, and prior to this telling statement, Jesus
has said to “pursue His kingdom” (12:31) and that the “Father is well pleased
to give you the kingdom” (12:32b).
Before moving any further, one must
take care to not make the serious mistake of thinking of the kingdom of heaven
as something distant, whether that distance be a matter of time or space.
For a Jew such as Jesus, the kingdom of heaven was defined as the Creator God’s
rule on earth---the realm of their God and His rule invading and occupying the
realm of the beings that He had created as His image. Heaven was not
conceived of as the post-death eternally blessed attainment of a life
well-lived, and as such, was not a motivating factor in living according to
that which would be expected of a member of the covenant people. It is
incredibly important to establish such things, as it is incumbent upon observers
to know what Jesus would have had in mind, along with what His hearers would
have had in mind, knowing that they had to share a common verbal and mental vocabulary
if Jesus was going to be understood.
The idea of heaven, and the attached idea of an eternal
realm to be occupied by disembodied souls, would have been foreign to the
religious thought-world of the Israel of Jesus’ day. There would almost certainly have been an
awareness of such ways of thought, but thinking along those lines would likely
have been heavily resisted, as an alien invader. It was Greek thought,
popularized by Plato, that divided the physical from the spiritual, positing
that the physical world was only a shabby reflection of the spiritual
world. Essentially, for the Greeks and for those influenced by Greek
thought, physical equaled bad, whereas spiritual equaled good. This was antithetical to contemporary Jewish
thought. Now, this is not to say that
because it was Greek, it was wrong, but rather, it would have been foreign to Jesus,
and likely rejected by Him and the earliest of those that sought to convey His
message to the world.
So it needs to be reinforced
that thinking of heaven or the kingdom of heaven in such a way would not have
been the position of one of the covenant people of the Creator God. They
knew that their God had created a world that was very good, that the good world
He had created had been corrupted, that His image-bearers had been marred, and that
their God was eventually going to act to not only restore this world to its
very good condition, but that His restoring, redeeming operation, which would
occur within history and be brought to bear in this creation, was going to
create a world even better than the one that had suffered a fall.
No comments:
Post a Comment