No One Knows The Hour (part 9)

After the silencing of the Sadducees, one of the Pharisees, who was said to be “an expert in religious law” (Matthew 22:35b), posed a question to Jesus.  The language used by Matthew, which is that the purpose of the question was “to test Him” (22:36c), informs the audience that this encounter was to be understood as a rabbinic debate, which would have an honor and shame dynamic at play.  This is fitting, since one of the greatest sources of honor in that day would have been a connection to the Temple, and with His words and actions, Jesus is in the process of shaming the Temple and those connected to it.  If they are able to overcome Jesus in a rabbinic challenge, thus diminishing His honor standing in the court of public reputation and opinion, then they can also diminish the effectiveness of His words and actions against the Temple, thus recovering (on behalf of the Temple and themselves) the honor that Jesus is accruing to Himself at the expense of the Temple and its functionaries.

Thus Jesus’ opinion in regards to the greatest commandment of the law is elicited.  With His answer, Jesus quotes from Deuteronomy and from Leviticus, responding with “Love the Lord your God with all your heart, with all your soul, and with all your mind” (22:37), and “Love your neighbor as yourself” (22:39).  Summing up His response, Jesus adds “All the law and the prophets depend on these two commandments” (22:40).  The modern reader should be quite familiar with these words of Jesus, as were the respective audiences of both Jesus and Matthew.  Remembering that the Temple and His judgment upon it lies in the background of both His words and the narrative that records His words and deeds, and considering that singular quotations of Scripture are designed to call to mind large sections of the Scriptural narrative (and by extension, Israel’s history), one is forced to look at the context for Jesus’ Scriptural quotations.  In doing so, one finds that these quotes fit within the overall movement of Matthew and of this section of the story he tells. 

Prior to His triumphal entry, in multiple parables, Jesus is shown to be speaking about the kingdom of heaven (God).  Talk of the kingdom of heaven fits together with thoughts about the restoration of the promised land of Israel, which would manifest itself in the independence of people and land from the rule of foreign and pagan nations.  Jesus’ triumphal entry aligns with such talk.  Jesus’ continued speech about the kingdom of heaven, in chapters twenty-one and twenty-two following His judgment upon the Temple (which then cannot be disconnected from that which follows), fits neatly with what has been previously heard from Jesus and presented by Matthew.  So when Jesus is heard speaking about love of the Creator God with heart, soul, and mind, and His hearers have their thoughts thrust upon the pages of Deuteronomy, disappointment would be at hand if one did not find concerns within the same vein (that being the kingdom of heaven and liberation) being voiced.  Naturally, these expectations are not disappointed. 

The words quoted by Jesus are prefaced and followed by statements such as “Walk just as He has commanded you so that you may live, that it may go well with you, and that you may live long in the land you are going to possess” (5:33); “Now these are the commandments, statutes, and ordinances that the Lord your God has instructed me to teach you so that you may carry them out in the land where you are headed… as the Lord, God of your ancestors, said to you, you will have a land flowing with milk and honey” (6:1,3b); “Then when the Lord your God brings you the land He promised to your ancestors Abraham, Isaac, and Jacob to give you” (6:10a); “for the Lord your God, who is present among you,” which is a Temple/tabernacle reference---the place the Lord dwells, “is a jealous God and His anger will erupt against you and remove you from the land” (6:15); “Do whatever is proper and good before the Lord so that it may go well with you and that you may enter and occupy the good land that He promised to your ancestors” (6:18); “He delivered us… so that He could give us the land He had promised our ancestors” (6:23); and “When the Lord your God brings you to the land that you are going to occupy” (7:1a). 

Only Son (part 15)

When a teacher of Israel, be it Nicodemus or Jesus, spoke of their God’s son, such language would not be restricted to thoughts of messiah and kingship, or to Adam alone.  Speaking in such a way would also direct one’s thoughts to Israel itself.  This would be in connection with Israel’s most powerful, popular, and deterministic story---that of the Egyptian exodus, which was believed to have been personally conducted by the Creator God via the instrument of Israel’s greatest leader, that being Moses. 

In the fourth chapter of Exodus, Moses is given his instructions.  He is said to have been told by the Lord God of Israel, “When you go back to Egypt, see that you do before Pharaoh all the wonders I have put under your control.  But I will harden his heart and he will not let the people go” (4:21).  This is the pretext for the especially important statement (for purposes of this study) that follows, which is “You must say to Pharaoh, ‘Thus says the Lord, “Israel is My son, My firstborn, and I said to you, ‘Let My son go that he may serve Me’”’” (4:22-23a). 

So here, quite importantly, as it relates to the conversation between Nicodemus and Jesus, and what it is that Jesus seems to be attempting to communicate to Nicodemus about Himself and about His place within the Creator God’s long running redemptive plan for His creation, Israel can be found being referred to as the son of God.  With this, Israel, in a sense, is picking up the narrative from where it was left off by the first being to be recognized as the son of God, that being Adam. 

The son of God that was Adam, according to the story of Israel, was exiled from the garden and dragged all of humanity and creation down with him.  Here in Exodus the reader meets up with the son of God that is Israel, as they find themselves in an exilic state of oppression and subjugation.  This son, Israel, is going to be liberated from his bondage.  Following the liberation (essentially a restoration and a resurrection), this son of God is going to be brought under a covenant and given responsibilities related to that covenant.  That covenant comes to be known as “the law”; and the responsibility with which they have been charged, in essence, is to rightly bear the divine image and reflect their God’s glory into the world in such a way that it will cause all men to seek their God, especially as they see the blessings that are enjoyed by this particular people, Israel (understood as the “only son” of the Creator God). 

Israel was to be the representative of the Creator into the world.  Like Adam, they were given a realm of dominion that they were to occupy, in which they were to have dominion, and which they were to steward as a foretaste of the renewed creation to come.  Whereas for Adam the realm of dominion was the whole of the creation, Israel’s realm of dominion was the land that had been promised to them through the Creator God’s covenant with Abraham---the firstfruits of an entire creation that was to be redeemed (a microcosm of what would eventually come to be true, again, of the entire cosmos). 

There, in that place of dominion, they were to be fruitful and multiply.  Their successful occupation of their land, and all that went with it, would be accomplished by their adherence to the basic premises of the covenant, which were to avoid idolatry, to reverence the sanctuary, and to keep the Sabbaths that their God had ordained for them.  It was understood to be the case that if they succeeded in these areas, they would be blessed.  On the other hand, if they failed they would be cursed. 

On the whole then, this was a matter of trust.  In this area, Israel (son of God) would stand alongside Adam (son of God).  Adam’s successful occupation of the land would be accomplished by adherence to the premises of the covenant that the Creator God gave to him, which was to freely eat of all the trees of the garden, save one.  Blessing or cursing would result.  Of course, the narrative record indicates that Adam chose to violate the covenant, so it would be the curse (rather than the blessing) that came upon him and the creation. 

But The World Will Rejoice (part 2 of 2)

Believers are called to, at the least (if they have not personally experienced suffering and shame), empathize and sympathize with those that are suffering, making the cares and concerns (troubles and suffering) of the fatherless and the widows (and those in prison or in need of clothing or a cup of water) their own cares and concerns.  Believers are to enter into this suffering and know that it is worthwhile, and know that their work will remain, precisely because they serve the one hailed as the risen King who endured suffering and gross humiliation, overcame it in every respect, has conquered the world, and is ruling it even now, even though this often would not appear to be the case.  Does this view of suffering and conquering not seem to be more in line with the Spirit of the Word? 

With this said, how should one approach this issue of the world rejoicing?  Is it negative or positive?  Does the world rejoice because Jesus has been removed and “the world” (when viewed through the lens of “the church versus the world”) can now go on its merry way in defiance of the Creator, or is it something altogether different?  Perhaps it is worthwhile to see it in the positive light of the Creator God’s intentions for His once-good-though-fallen-creation? 

The Apostle Paul, based on His understanding of the Christ-event and its implications (perhaps relying on the oral version of the Gospel accounts, but certainly offering his thoughts on the subject prior to the written biographies of Jesus) writes in Romans about the creation (the world) itself, having been subjected to futility through no fault of its own, groaning and suffering under the bondage of decay, while awaiting its liberation from the same (8:21-22). 

When Jesus went away into death, His disciples were sad because they did not expect a Resurrection.  As expressed in the narrative, nobody did.  Somehow though, as implied by Paul, the world (the creation) itself knew that with Jesus’ death, a Resurrection was coming, and it rejoiced that its new day was about to dawn.  Yes, Jesus’ Resurrection marked the beginning of the covenant God’s new creation, and the inauguration of the kingdom of heaven on earth.  A new world had begun.  In this world Jesus reigned, having conquered the power of death that had ruled the world since Adam, by making it possible for those that lived with a trusting allegiance to Him as cosmic ruler, to overcome any and all fear of death (or suffering and shame), grounded in the hope of their own resurrection into the world that Jesus now inhabited---the world of the coming together of heaven and earth.  

To convey this, Jesus uses the imagery of a woman giving birth, experiencing pain and distress because the time has come for her to deliver (John 16:21).  Is it not interesting that Jesus, in speaking of His death and hoped-for Resurrection, in the expectation that His Resurrection, if it happened, was going to mark the beginning of a new age, resorts to speaking of the pain of childbirth that was said to have been introduced into the world because of the fall, thus linking the climactic act of world history with the veritable beginning of the story?  The woman giving birth groans and suffers, but when the “new human being has been born into the world” (16:21b), she forgets her suffering and she rejoices. 

Is this not what happened when Jesus came forth from the tomb?  Was not a new human being born into the world?  Indeed, something more than what is thought of as a human being was born into the world.  Affirming that thought, those who served as eyewitnesses of this exalted individual struggled to find the words to adequately convey what they were experiencing in their interactions with this one that came to be understood to be the firstfruits of the new creation---a being now fully and truly human---with a physical, resurrected body fully animated by the Spirit of the Creator God, bearing the divine image as that God had intended for the being that was intended to be the crowning glory of His creation.       

Raising Lazarus For Glory (part 9)

Jesus’ response to the desire to see Him on the part of this group of Greeks in Jerusalem is fascinating, especially in light of this ongoing attempt to determine how the raising of Lazarus was going to reveal the Creator God’s glory.  When the inquiry from the Greeks is presented to Him, as they seem to stand in the place of peoples from all Gentile nations that will be brought into a desire to see the Creator God’s messiah, “Jesus replied, ‘The time has come for the Son of Man to be glorified’.” (12:23)  The Son of Man, of course, is one of the titles of the messiah, Israel’s king.  Many held to the belief that when the messiah appeared, He was going to be the physical embodiment of their covenant God.  So the glorification of the Son of Man would, by extension, be the glorification of Israel’s God.  This response by the one who they believed may very well be that long-awaited messiah must have been quite an encouragement to these answer-seeking Greeks.    

It seems possible that the whole of the Lazarus scenario has fed into and led up to this point.  By all appearances, it can be reasoned that these Gentiles have been induced to come to Jesus because of the events and situation that have occurred because of Lazarus’ raising.  Having spoken of the glorification of the Son of Man, Jesus then goes on to speak about the kernel of wheat falling into the ground and dying, and its provision of grain (12:24).  At this point, in the context of His God’s glory, it seems that Jesus has His pending ordeal in mind, as He says, “Now My soul is greatly distressed.  And what should I say?  ‘Father, deliver Me from this hour’?  No, but for this very reason I have come to this hour” (12:27). 

To what had He come?  As the story goes, He had come to the time of His death.  He had come to the time that He was referring to as His glorification.  He had come to the time that would show forth the covenant faithfulness of Israel’s God, thus bringing that God the glory that Israel had been raised up and separated out to bring to Him, but had failed in that task.  It is in this context that Jesus says “Father, glorify Your Name” (12:28a).  What follows that statement?  The author reports that “a voice came from heaven, ‘I have glorified it, and I will glorify it again’.” (12:28b)      

The story goes on to report that upon the hearing of this thundering sound from heaven, “Jesus said, ‘This voice has not come for My benefit but for yours.  Now is the judgment of this world; now the ruler of this world will be driven out’.” (12:30-31)  When one reads about “judgment,” many are naturally prone to think of God’s wrath, having been conditioned to do so.  However, that need not always necessarily be the case.  In this case, and in relation to the glorification of the Creator God, “judgment” is accompanied by the driving out of the ruler of the world.  Judgment marks the beginning of the renewed creation and the manifestation of the kingdom of heaven.  Because of this, there is both a positive and a negative aspect of judgment. 

Indeed, the positive aspect of judgment is that of “liberation.”  Taking the positive sense then, the ruler of the world that is being driven out is death, as death has been understood to have reigned since Adam.  Through His comprehension of His now pending and rapidly approaching crucifixion and Resurrection, Jesus insists that death will be defeated.  With that defeat, the world will be liberated from its bondage to and fear of death, as the power of the Resurrection (the same power that raised up Jesus from the dead) will reign in this world through those that are in a believing union with Jesus, calling Him Lord, doing so in a trusting allegiance in Him as King, and interacting with this world accordingly.  This Resurrection power, presumably and mysteriously in operation by the Spirit of the Creator God, in and through the people of the covenant, who are those people because of their confession of Jesus as Lord, will be the tool that the Creator God uses to deal with evil in the world and to push back darkness, as He makes His people to be reflectors of His light and glory. 

Remaking Creation (part 4 of 4)

Then, having brought the creation into the scope of God’s redemptive operation and thus indicating that the power of death and corruption has been (is, and will be) nullified, Paul moves on to the people of God that are the people of God because of their covenant inclusion via belief in Jesus as the crucified and resurrected Messiah and Lord of all, stating “Not only this, but we ourselves also, who have the firstfruits of the Spirit, groan inwardly as we eagerly await our adoption, the redemption of our bodies.”  The groaning is paramount, and provides the conceptual link going forward, as Paul also proposes that the groaning is the interceding of the Spirit of God (8:26). 

So, it is with Israel’s redemption from the bondage of Egypt in mind, as it is situated as evidence of the Creator God’s faithfulness towards His covenant with Abraham, that Paul goes on to say “And we know that all things work together for good for those who love God, who are called according to His purpose” (8:28).  How do we know this?  We know this because a groaning Israel, with a promise of something akin to resurrection, received liberation from Egypt.  God heard, God understood, and God acted.  If God’s covenant faithfulness towards Israel is any sort of guide, then we know that God will do the same for His new and expanded covenant family that have been brought together in fulfillment of the promise made to Abraham, and to fulfill the role that Abraham’s family was to have in and for the world.  With this, because of the movement of the letter and of the immediate exodus and covenant associations of what surrounds it (the groaning), we see that the statement of verse twenty-eight is rooted in the historical narrative of God’s dealings with Israel.

Israel was most certainly a people called according God’s purpose.  The creation itself was called into existence for a purpose.  The worldwide covenant family that has been made so through believing in Jesus has definitely been called out for a purpose.  As Israel routinely suffered in the midst of their being called, as the creation continues to suffer, and as those that have confessed their allegiance to the kingdom of God through their confession of the Gospel of Jesus continue to suffer, there is groaning.  There is the intercession of the Spirit.  This groaning, which we might be able to equate to a recognition and admission of the continued existence of evil and that which binds and continues to attempt a thwarting of God’s purposes and to halt the ongoing manifestation and continual advance of His kingdom (as evil seeks to discourage our holding fast to a realization of the covenant faithfulness of the Creator God), serves as a reminder to those that are part of the people that have been placed within the narrative of God’s restorative plan and who are charged to live in accordance with the activation of that covenant plan, that God hears, God understands, and that God does indeed act. 

How does He act?  While we do not limit God’s ability to act directly in the world, we, along with Paul, realize that He deigns to act through His covenant family, as they have been charged to be the righteousness of God (the covenant faithfulness of God) in the world.  Accordingly, covenant participants are to act in ways that serve to defeat that which seeks to continually deface and mar God’s creation, whether that defacing is directed towards the creation into which we have been placed or the beings created in His image, either of which limits the ability of the creation to offers its praises or the image-bearers to adequately reflect God’s glory into His creation (thereby limiting the creation’s ability to praise its Creator in a vicious, stultifying circle).  Kingdom actions are those things that demonstrate and announce the advent of the kingdom of God, with these taking the form of both word and deed (deeds being far more weighty).  The model for this, of course, is Jesus, who went around announcing the kingdom of God, and through His actions that served to show forth God and therefore the image that humanity was to put on display, proved that the kingdom had come and that God was becoming King through Him, as He carried out God’s will on earth as in heaven.