All The Saints (part 5)

One can feel the warmth of the bright shining light of this entrenched interest when sitting alongside the gathered Colossian congregation, joining together in their customary meal gathering in honor of their Lord as the letter from the Apostle is read aloud and hearing “We always give thanks to God, the Father of our Lord Jesus Christ, when we pray for you, since we heard about your faith in Christ Jesus and the love that you have for all the saints” (Colossians 1:3-4).  With the background provided, one should not skim quickly over this “all.”  It should be heard with all of the world-altering potential contained therein. 

After a quick bit of praise from Paul, while making mention of the Gospel that he says “has come to you” (1:6a), he adds an “all” emphasis with “Just as in the entire world this Gospel is bearing fruit and growing” (1:6b).  As with the “all” of verse four, one must not take lightly this talk of the “entire world,” given the backdrop of the exclusiveness that limited entrance upon the covenant.  Contrary to this, and contrary to his former way of life, Paul’s words, along with the sentiments expressed by Peter (as recorded in Acts), represent the realization of the flinging open of the doors of the Creator God’s covenant to all people---the entire world. 

It is in this mindset that one then goes on to hear the words of verse twelve, where Paul writes of their “giving thanks to the Father who has qualified you to share in the saints’ inheritance in the light” (1:12).  This qualification speaks to the issue of inclusion.  Prior to Jesus, and prior to the announcement of His Gospel (acknowledging Him as Lord of all) as the means (identification) by which one enters into the covenant (is justified), it was the works of the law (the accepted covenant markers and practices that identified and separated the people of Israel from all other people) that provided qualification to be a “saint” and to share in the promised inheritance that stretched all the way back to Abraham.  To that, reinforcing the “all,” “entire world,” and “qualified” language, Paul adds “He delivered us,” a word of unity, “from the power of darkness and transferred us to the kingdom of the Son he loves, in whom we have redemption, the forgiveness of sins” (1:13-14). 

“Redemption” is a loaded term with a strong history, rooted in the history of Israel and firmly connected to the exodus, which was an incredibly important component of the story by which Israel identified itself.  Redemption is, in effect, exodus.  Throughout the Scriptures, the symbol of the Creator God’s redemption of His people was their exoduses, which were many.  Exodus, be it exodus from Egypt or exodus from Babylon (or from any other oppressor, whether inside or outside of the land of promise), was crucial to the story of Israel, and was a unifying theme for a people that took an “us against the world” stance. 

Redemption, or exodus, which implied a deliverance from exile (which was the result of Israel’s “sins”), was by and large (it’s not really the case for the Egyptian exodus) the evidence that Israel had been forgiven of its sins of covenant violations.  Therefore, Paul’s use of this language, as it is encompasses both Jew and Gentile, draws the Gentiles into the story of his God’s redemptive actions on behalf of Israel and the world through Israel, providing them with an exodus of their own, thus folding them into the people of Israel’s God. 

Invitations (part 3 of 3)

Now, while some look at the parable of the great banquet and see Israel as those that have offered up excuses as to why they cannot attend, and then accordingly see the extension of an invitation to the poor, the crippled, the blind, and the lame, along with a further extension of invitations to those that must be compelled to come in as the invitation to the church, without getting into Jesus’ clash with the Temple and its authorities, it can be said that such an interpretation is incomplete, mis-directed, and quite unfortunate. 

If Jesus is casting Himself in the role of the man that is hosting the banquet, then His mention of the poor, crippled, blind, and lame fits nicely with His programmatic declaration at the synagogue as recorded in Luke’s fourth chapter, which is then worked out in Jesus’ public ministry, as He goes and reaches out to the poor, crippled, blind, and lame throughout Israel. 

Putting the standard and unfortunate interpretation to the side, and plugging in Israel’s defining narrative, it is possible to view the excuse makers as Adam and Eve, with the first round of additional invitations sent out to Israel.  If that is the case, then the second round of invitations are sent out to the Gentiles.  These are the ones that must be urged, compelled, and cajoled to come in (Luke 14:23), especially when considering the fact that (at that time) Israel had been actively restricting the covenantal blessings to themselves, expecting the kingdom of their God to benefit them alone as they are seated at the places of great honor at the expected messianic banquet. 

Though they are most assuredly invited and continue to be invited to participate in their God’s covenantal offering for the world, the Israel of Jesus’ day made it clear to Gentiles that the covenant was for Israel alone.  Accordingly, many were overtly careful to keep the boundaries of covenant identification (circumcision, food laws, and Sabbath-keeping) firmly in place and binding on any that wanted to place themselves in a position to enjoy the covenantal blessings of Israel’s God. 

Is there an over-reach in this analogy?  As is always the case, that does exist as a possibility, but is it necessary to look closely at how Luke presents the second and third rounds of invitations.  First, the slave is directed to go out to (1) the streets and (2) alleys, where he will find the poor, crippled, blind, and the lame---those to whom Jesus’ Israel-focused ministry is primarily directed, and who are the regular recipients of its benefits (think of what Jesus tells John the Baptist’s disciples in reference to His ministry within Israel---“Go tell John what you have seen and heard: The blind see, the lame walk, lepers are cleansed, the deaf hear, the dead are raised, the poor have good news proclaimed to them” 7:22) . 

Then, once that is done, the slave is sent to (3) the highways and (4) the country roads, which is where he will find those that must be convinced to come to the banquet, as this would very much be a surprising invitation.  Why does that matter?  Well, in wrapping things up, this study turns to Acts, where Luke continues His story, where he often draws to conclusion things that were begun in the Gospel.  What is to be found in the first chapter?  Specifically, one finds something that could be considered an excellent parallel to the story of the great banquet.  How so? 

The parable of the banquet in Luke fourteen is prompted by an anonymous declaration of “Blessed is everyone who will feast in the kingdom of God!” (14:15b)  So the immediate context of the story is the kingdom of the Creator God, and Jesus proceeds to provide a glimpse into His thoughts concerning the same.  In the course of the telling, Luke presents the directives with the four-fold destination: streets, alleys, highways, country roads.  In the first chapter of Acts, the disciples speak to Jesus and say “Lord, is this the time when you are restoring the kingdom to Israel?” (1:6b), thus providing the immediate context for Jesus’ statement to follow. 

Again, as in Luke fourteen, sharing His understanding of the nature of the kingdom of Israel’s God, Jesus answers by eventually saying “you will receive power when the Holy Spirit has come upon you” (1:8a).  To this Jesus adds a directive with a four-fold destination, saying “and you will be My witnesses in (1) Jerusalem, and in all (2) Judea” (1:8b), the streets and alleys, “and (3) Samaria, and to the (4) farthest parts of the earth” (1:8b), which can be thought of as the highways and country roads.  Such is the nature of the Creator God’s gracious invitation.